The Bhagavad Gita consists of 18 chapters. The second chapter is titled Sankhya (awareness) Yoga, the third chapter is Karma (action) Yoga and the twelfth chapter is Bhakti (devotion) Yoga. Yoga stands for union -union with the Self. Along with other considerations, it is generally accepted that the Gita presents three distinct paths to attain yoga: awareness ( sankhya Yoga), action ( karma Yoga) and devotion ( bhakti Yoga). This classification is very useful for a beginner. By the time one reaches the end of the Bhagavad Gita, their confluence becomes clear.

It is also accepted that the mind-oriented gets attracted to the path of karma yoga, the intellect oriented to sankhya yoga and the heart oriented to bhakti yoga. In today’s world, the majority fall into the category of mind oriented. It is based on the belief that we are tied up with chains and need to work hard to break them to free ourselves. This implies that it is action oriented. Any conversation with them would end with ‘What should I do now’?

Sankhya yoga, also known as jnana yoga, is about awareness or knowing, but not knowledge. Its starting point is the belief that we are in a dark room. To quell the darkness, we must light a lamp, as no amount of action or fight can remove that darkness.

Bhakti yoga is about devotion and surrender to the Almighty. For easy adoption, a nine-fold path for bhakti ( navadha bhakti ) is described, and was even referred to in the Ramayan by Lord Rama during his conversation with his devotee Sabari. These are shravanam (listening to divine stories), kirtanam (singing God’s glories), smaranam (meditating on God), padasevanam (serving God’s feet), archana (worshipping God), vandanam (offering prayers/salutations), dasyam (servitude to God), sakhyam (treating God as a friend), and atmanivedanam (surrendering oneself to God).

Another dilemma in bhakti yoga concerns the mode of worship—whether Saguna (with form) or Nirguna (formless). Krishna advises to worship Him in His saguna Form. He makes it clear that the path of the Formless or Unmanifest is also a path to reach Him (12.2-12.4). He compares both paths and says, “For those whose minds are attached to the unmanifest, the path of realisation is full of difficulties. Worship of the unmanifest is exceedingly difficult for embodied beings” (12.5). That’s why He recommends the path of saguna or worship through form.

Destination is the same

Krishna says, “Some behold the Supreme Soul within themselves through meditation (dhyan) ; some through the cultivation of knowledge ( sankhya yoga); others through the path of action ( karma yoga) (13.25). Some are unaware of these spiritual paths, but they listen to others (saints) and begin worshipping the Supreme Lord. They also attain immortality” (13.26). Whatever path may be, we attain yoga through any of these paths.

Krishna further clarifies that only children, not the wise, speak of sankhya and karma yoga differently. He who is truly established in one obtains the fruits of both (5.4). Krishna further says, “That state which is reached by the sankhya is also reached by the yogi ( karma yogi) He has truth who beholds as one both sankhya (awareness) and karma yoga (5.5). But renunciation is hard to attain without actions; a sage, well established in yoga, quickly attains Brahma” (5.6).

Karma is common

Krishna says that none can remain without doing karma even for a moment, as we are bound to perform karmas as the maintenance of our body would not be possible by inaction (3.5, 3.8, 3.27). Actions like consumption of food and breathing are essential for the body to survive.

Krishna further says, “The individual who forcefully controls the organs of action, but whose mind rotates around thoughts of sense objects, is a hypocrite and is deluding himself” (3.6). Krishna immediately gives a solution to engage one’s organs of action in karma yoga (yoga of action) without attachment (3.7).

Bhakti is the final step

After showing His Vishwaroopam (opulent form), Krishna says, “Very hard to see this form of mine and even gods ever long to behold this form (11.52). Neither by the study of the Vedas, nor by penance, charity, or fire sacrifices can I be seen like this” (11.53). But by a single pointed devotion I may be seen like this” (11.54). This is a clear indication that bhakti is the final step to reach Him.

Krishna says, “Whatever you do, whatever you eat, do it as an offering to Me” (9.27). “Those who dedicate all their karmas to Me, regarding Me as the Supreme goal, worshipping Me and meditating on Me with exclusive devotion, O Parth, I swiftly free them from the ocean of birth and death (sansar) , for their consciousness is united with Me” (12.6-12.7). This signifies the transformation of karma into bhakti .

Confluence of Yogas

Verses 18.41 to 18.57 of the Bhagavad Gita describe the contours of the confluence of karma yoga, jnana yoga and bhakti yoga. In the often-debated verse 18.41, Krishna states that He created four varnas (social classifications) based on gunas springing from their nature. He further explained about different types of karmas performed by them in the day-to-day life (18.42-18.44). He reveals a secret that with devotion to swa-karma (one’s deed), one attains siddhi (perfection or freedom), as this devotion towards karma is nothing but worshipping Him (18.44-18.46). This clarifies that it doesn’t matter what we do, but what matters is the devotion with which we perform our karmas or responsibilities. This is the path of attaining the eternal siddhi through devotion to karma , which is nothing but the pinnacle of karma yoga.

Krishna continues to guide those on the path of awareness or jnana yoga and declares that all karmas are marred by blemishes (18.48). Hence, He advises us not to abandon sahaja karma (natural deeds) born of one’s swa-dharma (own nature) (18.47). He offers the path of reaching Brahma (eternal) through ‘freedom from karma ’ which can be attained by the buddhi (intellect) not being attached everywhere, conquering the self and freeing oneself from desires (18.49-18.50). When buddhi is purified, one is free from ahankaar and free from the notion of ‘me and mine’; one attains the Eternal.

Krishna indicates that freedom from ahankaar and being free from the notion of ‘me and mine’ lead to equanimity, which is the foundation for bhakti yoga. Krishna says that by beholding all beings equally, one attains parama bhakti (supreme devotion), which will enable an entry into ‘That’ (18.54-18.55). Such a devotee, while performing any kind of karma , dedicates all such karmas to Him (18.56).