3 WAYS OF LIBERATION

Jhana Yoga , Bhakti Yoga & Karma yoga

The Bhagwat Gita emphasizes that the choice of poth depends There are on
one's three pattis individual nature and indinations. ways such as Karma yoga,
Jikana yoga and Bhakti Yoga. These three paths. not mutually exclusive and can
be practiced in combination. Ultimately, all the three paths lead to the same
goal liberation from suffering and union with the divine

Jnana yoga

Jñana yoga, often referred to one of 3 the fout main as L the "path of
knowledge, paths of yoga in Hindu philosophy. It emphasis self-injury and the
prescrit of wisdom as a means to cottain spiritual enlightenment- In the last
instance the knowledge becomes wisdom. or the final direct of existence. At
the realisation of the essential unity same time, however the eternal existence
of the person (purusha) of the yogi is maintained even in liberation. This is a
mystry the Jkana yoga proposes to solve by direct experience, not by knowing
the scution: conceptually Thats why Bhawang Bhagwat Geeta does not really
claim to expound this final knowledge, but only advises that everything should
be sought ous changing foems. the changeless essence behind changing forms.

The view of the the essential oneness behind phenomena expressed fully and
openly in the Upanisads and made popular by the Bhagawad Gita, was later
philosophically elaborated by Shankara in his Advaita Vedanta system of
thought. He also gave practical instructions concaning yoga techniques so that
summary of Jhana yoga methodology a can be attempted on the basis of
Sankara's writings the Bhagvat gita leaves us without without systematic
Shankare was not only a philosopher, but also, among founder of a other
things a practising yoga and distinct monastic tradition of Advaita yogi's.
There are discipline four basic which the requirement in Jñana Yoga yogi has to
brain himself.
1) Viveka (discrimination): This involves distinguishing between the eternal
(self) and the transient (material world), helping practitioners, recognise what
is ultimately real. The aspirant has to develop or cultivate the ability recognise
what is impermanent, temperary and fleeting in life as the experiences it and it
in of lasting value and pointing to the eternal the has do the tay to discriminate
between the superficial and essential diffuence between the illusory reality on
the surfare and the absolute reality in the inner, deep dimension of existence
In this way he has to try to scrutinize, analyse and evaluate constantly
expenses , Inclinations decisions and actions.
2) ] Vairagya (dispassionateness): A detachment from worldly desires and
attachments, allowing the individual to focus on spiritual truths rather than
material pursuits. The yogi has to guard his mind against becoming possessed
infatuated or, later, even slighly disturbed by passions springing from sensual
desires on from attachment to things that bring sensual satisfaction. Raga
means originally "colouring", which means that passions are infact
obstructions of the mind that are done to allow clear vision To achieve the
clarity of mind that is essential for final knowledge and wisdom, attachments
and Passions that "colour" it so that it sees distortedly must be got rid of.
3) Satsampatti (six attainments or virtues ) :- This contains a programme of self
education. It is an element of Jnana Yoga, or the path of knowledge.
a] shama. It is the of the mind cultivation of inner tranquility of mind.
b) Dama: To have self control over your senses.
C) uparati: A state of freedom from desires, where the mind is centered reality.
Eradicating the eagerness to possess.
d) Titiksha: A State of freedom from desires, where the mind is centered on
reality. It is also known as patience.
E) Shraddha: True faith, which is a high attainment and virtue. It also means
confidence and sincerity.
f) Semadhana A state of self settledress and total surrender.
4) Mumuksatva (longing for liberation) :- It is a fundamental aspect of Jnana
yoga that refers to a strong desire for liberation from suffering and a
commitment to the path of Jnana. This last requirement in very important. The
aspirant must develop a positive longing for liberation .Its development is
supported by the advance ability to discriminate between the unsatisfactory
superficial reality and the safety promising spiritual dimensions of higher
experience.
The training of the Jhana yogi of the Advaita vedanta proceeds, generally
speaking, through three stages

1) Sravana-: This means "hearing". The aspirant has first to go through a period
of extensive and Intensive study, which on ancient times was done by listening
to the teachings of his master. Nowadays it includes through studies at
Traditional doctrines of the Upanishads and the Advailtic texts, particularly
Shankara's commentaries either at the fret of a master" or by reading. This
should give the mind aspirant the direction and out look the material for the
next stage.
2] Manana This can be translated as as thinking on "meditation". It starts with
intellectual analysis of the material gained by studying the texts The analysis is
then applied to the aspirants knowledge of the world and himself and this
enables him to realize that within the world of sensual and emotional
experience and on the level of Speculative thinking, final knowledge cannot be
found. Absolute truth can lie only beyond them. When he firmly arrives at this
conclusion, he is able to enter the path of meditation which brings him to the
training following & final stage of training.
3) Niddhyāsana This expression can be translated as "constant meditation"
This stage of training makes it clear to the aspirant that the process of opening
a new channel to reality over and above the senses and the intellect is rest a
matter of mental exercise during meditational sessions only, but that is also
and equally necessary to introduce a kind of meditational attitude into one's
life that eventually the mind is in a state of meditation even when dealing with
the business of everyday living this capacity is developed and deepened, the
yogis intuition and spiritual vision grow until he reaches the final vision of
truth, which brings him the final is achievement of liberation.
 BHAKTI YOGA
Bhakti Yoga is one of the primary paths to spiritual enlightenment in Hinduism.
It emphasizes devotion and love for God as the means to achieve liberation
(moksha). The core principle is that by surrendering oneself completely to God,
one can attain divine union. Bhakti Yoga is a comprehensive approach to
spiritual practice that involves various activities to cultivate devotion and
surrender to God. Bhakti yoga is taught in Chapter 12 of the Bhagavad Gita,
which is titled "The Path to Devotion". In this chapter, Lord Krishna instructs
Arjuna to give up doubts and surrender his intellect to God. In this chapter,
Lord Krishna provides Arjuna with specific instructions on how to cultivate
devotion and surrender his intellect to God. Hinduism, in its scriptures such
as Bhagavad Gita (chapter 7), recognizes four kinds of devotees who practice
Bhakti yoga. Some practice it because they are hard pressed or stressed by
anxiety or their life's circumstances and see Bhakti yoga as a form of relief. The
second type practice Bhakti yoga to learn about god out of curiosity and
intellectual intrigue. The third type seek rewards in this or in afterlife through
their Bhakti yoga. The fourth are those who love god driven by pure love,
knowing and seeking nothing beyond that experience of love union.

Central Teachings of Bhakti Yoga in the Bhagavad Gita:

Total Surrender: In Chapter 9, verse 22, Krishna says, “To those who are
constantly devoted and who worship Me with love, I give them what they lack
and preserve what they have” (9.22). This demonstrates how Krishna promises
to take care of His devotees' needs if they fully surrender to Him.

Equality of All: Bhakti Yoga is open to all, regardless of caste, gender, or status.
Krishna emphasizes that even those considered low in society can attain Him
through pure devotion (9.32).

Simple Path to Salvation: Krishna highlights that devotion alone, without the
need for extensive rituals or practices, can lead to liberation. This is explained
in Chapter 12, verses 6-7, where Krishna says, “But those who worship Me,
giving up all their activities unto Me, being devoted to Me without deviation,
engaged in devotional service, and always meditating upon Me, having fixed
their minds upon Me—O son of Pritha, for them I am the swift deliverer from
the ocean of birth and death.”

Central Teachings of Bhakti Yoga in the Bhagavad Gita:

Total Surrender: In Chapter 9, verse 22, Krishna says, “To those who are
constantly devoted and who worship Me with love, I give them what they lack
and preserve what they have” (9.22). This demonstrates how Krishna promises
to take care of His devotees' needs if they fully surrender to Him.

Equality of All: Bhakti Yoga is open to all, regardless of caste, gender, or status.
Krishna emphasizes that even those considered low in society can attain Him
through pure devotion (9.32).

Simple Path to Salvation: Krishna highlights that devotion alone, without the
need for extensive rituals or practices, can lead to liberation. This is explained
in Chapter 12, verses 6-7, where Krishna says, “But those who worship Me,
giving up all their activities unto Me, being devoted to Me without deviation,
engaged in devotional service, and always meditating upon Me, having fixed
their minds upon Me—O son of Pritha, for them I am the swift deliverer from
the ocean of birth and death.”

Forms of Devotion in Bhakti Yoga:

Shravanam (Hearing about God): Listening to the glories of God is an

important step in Bhakti Yoga.

Kirtanam (Chanting God’s Name): Chanting or singing the praises of God

strengthens one’s bond with the Divine.

Smaranam (Remembering God): Constantly remembering God and keeping

Him in one’s heart.

Seva (Service to God): Offering one’s actions in the service of God, as well as
helping others, is also a form of devotion.

Personal Relationship with God:

Bhakti Yoga emphasizes a personal relationship with the Divine, where God is
seen as a friend, master, parent, or beloved. Krishna, in the Gita, assures
Arjuna that those who love Him with an unwavering heart will be united with
Him.

Nishkama Bhakti (Selfless Devotion):

A key aspect of Bhakti Yoga is the idea of Nishkama Bhakti, or devotion

without any desire for personal gain. In Chapter 12, Krishna says that the
purest form of devotion is selfless love for God, without expecting anything in
return.

Bhakti as the Ultimate Path:

In Chapter 18, Krishna tells Arjuna that Bhakti is the highest of all paths.
Krishna says, “Abandon all varieties of duties and simply surrender unto Me. I
will deliver you from all sinful reactions; do not fear” (18.66). This verse
encapsulates the essence of Bhakti Yoga as the ultimate way to attain God’s
grace.

Bhakti Yoga in the Bhagavad Gita is the path of love and surrender to God. It is
a universal path open to everyone and emphasizes pure, selfless devotion as
the way to liberation. Through Bhakti, one can overcome ego, desires, and
attachments, leading to the realization of the Divine. It’s a path where love for
God is the central focus, and through that love, the devotee achieves unity
with the Supreme.

KARMA YOGA
Karma yoga (Sanskrit: कर्म योग), also called Karma marga, is one of the
three classical spiritual paths mentioned in the Bhagavad Gita, one based on
the "yoga of action", the others being Jnana yoga (path of knowledge)
and Bhakti yoga (path of loving devotion to a personal god).To a karma yogi,
right action is a form of prayer.The paths are not mutually exclusive in
Hinduism, but the relative emphasis between Karma yoga, Jnana yoga and
Bhakti yoga varies by the individual.

Of the classical paths to spiritual liberation in Hinduism, karma yoga is the path
of unselfish action. It teaches that a spiritual seeker should act according
to dharma, without being attached to the fruits or personal consequences.
Karma Yoga, states the Bhagavad Gita, purifies the mind. It leads one to
consider dharma of work, and the work according to one's dharma, doing god's
work and in that sense becoming and being "like unto god Krishna" in every
moment of one's life.

Key Teachings of Karma Yoga in the Bhagavad Gita:

Selfless Action (Nishkama Karma): One of the fundamental principles of Karma

Yoga is Nishkama Karma, which means acting without any desire for personal
gain or reward. In Chapter 2, verse 47, Krishna says:
"You have the right to perform your prescribed duties, but you are not entitled
to the fruits of your actions. Never consider yourself to be the cause of the
results of your activities, nor be attached to inaction."

This verse emphasizes that one should perform their duties without being
attached to the results or rewards of their actions.

Duty Without Attachment: Karma Yoga teaches that a person must fulfill their
responsibilities and duties (dharma) according to their nature and role in
society. However, while performing these duties, they should remain detached
from the outcomes. This attitude helps in maintaining mental equanimity,
regardless of success or failure.

Avoiding Ego and Ownership: In Karma Yoga, the ego should not claim
ownership of actions. Krishna advises Arjuna to act as an instrument of the
Divine, without identifying oneself as the doer. In Chapter 3, verse 27, Krishna
says:

"The soul, bewildered by the influence of false ego, thinks itself the doer of
activities that are, in fact, carried out by the modes of material nature."

Karma Yogis understand that all actions are performed by the forces of nature,
and the soul simply witnesses them. By giving up egoistic identification, one
acts in alignment with the Divine will.

Balance of Work and Spirituality:

Karma Yoga is not about renouncing work but renouncing attachment to the
results. Krishna teaches Arjuna that he should not abandon his duties as a
warrior, but instead, perform them with detachment. In Chapter 3, Krishna
explains that inactivity is not a path to liberation, and one must perform their
duties, but with a selfless mindset.

This balance helps individuals engage in the world while maintaining spiritual
progress. Performing actions with mindfulness and devotion is seen as an
offering to God.

4. Importance of Duty (Svadharma):

The Bhagavad Gita emphasizes the concept of Svadharma, or individual duty.

Krishna tells Arjuna that it is better to perform one's own duty imperfectly than
to perform another’s duty perfectly. This teaching stresses that one’s
responsibilities must be carried out without comparison or competition.

"It is better to fail in one's own duty than to succeed in the duty of another."
(Chapter 3, verse 35).

Liberation Through Action:

Karma Yoga is considered a powerful tool for attaining moksha (liberation)

because it purifies the heart and mind by dissolving attachments and ego.
When one performs actions without selfish desires, they avoid the bondage of
karma and reach spiritual freedom. Krishna teaches that through Karma Yoga,
one can transcend the cycle of birth and death.

"He who is free from all attachments, who has no selfish desires, and whose
mind is established in wisdom—he is said to be truly free." (Chapter 2, verse
71).

7. Yajna (Sacrifice):

In Chapter 3, Krishna introduces the concept of yajna, or sacrifice, as a symbol

of selfless action. He explains that all actions should be done as an offering to a
higher cause or for the welfare of society, just as sacrifices are offered in rituals
for the greater good. This helps cultivate an attitude of service and
contribution to the larger world.

Integration of Knowledge and Action:In Karma Yoga, knowledge (Jnana) and

action are seen as complementary. By performing selfless actions with an
understanding of the higher Self (Atman) and the impermanence of the
material world, a Karma Yogi gains spiritual insight. Krishna says in Chapter 4
that action performed with the right knowledge leads to wisdom.

Karma Yoga in the Bhagavad Gita emphasizes selfless action as a means to

achieve spiritual growth and liberation. By performing one’s duties without
attachment to the outcome, acting with devotion, and offering the results to
the Divine, a person can transcend ego, desires, and attachments. It is a
practical path that allows individuals to remain active in the world while
achieving inner peace and enlightenment.