Introduction: Overview of the yoga system.

The various yogic processes, (Karma- Kāṇḍa, Karma-Yoga, Jñana-Yoga and Dhyāna-Yoga) are all
ways to eventually purify the senses and ultimately come to the stage of Bhakti-yoga. Some
processes faster than others, some safer than others and some that meditate on the Paramātmā
(impersonal feature of the lord). Krishna Himself says that Karma-Yoga is safer than Jnana-Yoga
because It is a slower process than Jnana-yoga and therefore the living entity doesn’t fall from his
position as easily.

The lowest form of life in this material world is Ugra-Karma which are essentially sinful activities,
(Vikarma). This is the lowest form of human life. A person with the desire for sense objects that fulfill
their sense enjoyment (ātma-kāraṇāt), without any motivation for spiritual advancement, these
entities are foolish.

Karma-Kanda: Material Desires.

“In the minds of those who are too attached to sense enjoyment and material opulence, and who are
bewildered by such things, the resolute determination for devotional service to the Supreme Lord
does not take place.” (BG 2.44).

This is a direct example of the person in Karma-Kanda because it states that those who are too
attached cannot serve the lord because they are clouded by their material desires and attached to
the fruitive results that Karma-Kanda brings.

Karma-Kanda proposes fruitive activities and sacrifices to ascend to the heavenly planets (Svarga-
Loka). The living entity performing Karma-Kanda is attached to rituals and sacrifices for material
opulence (Aiśvarya), and material sense enjoyment (Bhoga).

Srila Prabhupada mentions in the Purport of 2.46: “It is not possible for the common man in this age
to follow all the rules and regulations of the Vedic rituals, nor is it possible to study all of
the  Vedānta and the Upaniṣads thoroughly.  It requires much time, energy, knowledge and resources
to execute the purposes of the  Vedas.  This is hardly possible in this age.”

Karma-Yoga: Fruitful endeavours.

Karma-yoga means work in Krsna consciousness, and action, Fruitful action, (everyone is working to
get the outcome they desire). To enjoy one's own actions' consequences is what is meant by the
term "karma." Your job, or karma-yoga, consists of the tasks you perform for a living, but you
perform them for Krishna's fulfilment rather than for your own sense enjoyment. Thus, one's
material activities turn spiritual after Karma-Yoga has taken hold. “Whatever you do, whatever you
eat, whatever you offer or give away, and whatever austerities you perform – do that, O son of Kuntī,
as an offering to Me.”

Krishna explains here that we should take all the activities we perform and dovetail it to Krishna as
an offering (arpaṇam).

However, one is still partially attached to the fruits and have some remaining material desire. But is
still slowly being elevated throughout the yogic ladder this is known as Sakama Karma-yoga.
But when one eventually realises that there is no need for material appreciation, they come to the
level of Niskama Karma-yoga. The yogi requires no more fruits from his activities and becomes
focused on the path of spiritual purification and enlightenment.

Jnana-Yoga: Knowledge

“Jñāna-yoga means realization of self by culture of philosophical discussion.” (Lecture on BG 4.39-5.3

-New York, August 24, 1966) Jñāna: ‘ज्ञान,’ means "knowledge".

Karma-yoga evolves through various pious activities and sacrifices, then he comes to the level of
Jñana-Yoga.

The Jñani is situated in knowledge about the Supreme Personality of Godhead and focuses on the
impersonal feature of the Lord called (brahma-jyotir) which is the first feature of Krishna. This is
called Brahman realisation. This is the impersonal feature of Krishna.

“Jnana- yoga means to keep in touch with the supreme by speculation of higher knowledge, that
discriminating what is spirit and what is matter” (Prabhupada lecture BG 2.48-49 NYC 1966).

But to have this realisation it requires study and qualifications such as having taken shelter from a
bonafied spiritual master and following various rules and regulations.

Through receiving knowledge from the Veda’s, the Jnani becomes educated and takes shelter from
the Supreme Personality of Godhead Krishna.

Dhyana-Yoga: Meditation

“A perfect  yogī  is so well disciplined in the activities of the mind that he can no longer be disturbed
by any kind of material desire.” (BG Purport, 6.18)

The Yogi in Dhyana-Yoga does not meditate on the impersonal feature of Krishna (Brahmana
feature) but instead meditates completely on the localised feature of the Lord (Paramātmā). This
process is very hard to practice especially in Kali-Yuga as the mind is very subtle and is flickering
everywhere; thus, meaning it is very difficult to meditate completely on Krishna’s personal feature.

“विनियतं ” Translates to “particularly disciplined” or (viniyataṁ). One must be very disciplined in

performing Dhyana-Yoga. To perform Dhyana-Yoga one must conquer the mind, it is essential.

“The purpose of practicing eightfold  yoga  is to control the mind in order to make it a friend in
discharging the human mission. Unless the mind is controlled, the practice of  yoga  (for show) is
simply a waste of time.” (BG Purport, 6.6).

The mind is very difficult to control due to it being constantly tainted by the three modes of material
nature, if one however, is not able to control it then one cannot perform many of the yogic practices
especially Dhyana-Yoga. “One who cannot control his mind lives always with the greatest enemy,
and thus his life and its mission are spoiled.” (Purport, BG 6.6).

When one conquers the mind, it becomes his best friend and he keeps his focus on himself, Krishna,
and achieving transcendental delight in the heavenly realm.

Conclusion: Yoga Ladder

All these various yogic practices explained by Krishna from chapters 1-6 have an ascending order
namely, (Karma- Kāṇḍa, Karma-Yoga, Jñana-Yoga and Dhyāna-Yoga). If one follows the stepping
stones to spiritual realisation eventually, he can enter into the kingdom of God. But Srila Prabhupada
says, “If one is fortunate enough to come to the point of bhakti-yoga, it is to be understood that one
has surpassed all other yogas”. This is the best process.