Jnana, Bhakti and Karma Yoga

Introduction

Maharshi Patanjali, in his famous treatise Yogasutra (योगसूत्र) has mentioned the path to nirrudhavastha (state of cessation of mental modifications) by saying: 

अभ्यासवैराग्याभ्यां तन्निरोधः
"Abhyasvairagyabhyam tannirodh "
(Y.S.-1.12)

To understand the exact meaning of this aphorism, we should be clear of the two terms abhyas (अभ्यास) and vairagya (वैराग्य) used here to reach the state of nirrudhavastha (निरुधवस्था).

The term abhyaas means aacharan or action/practice, and vairagya means the highest state of Jnana/complete detachment. When a person molds his aacharan (actions) in accordance with nitya-naimittika Jnana (नित्य-नैमित्तिक ज्ञान) and not anitya Jnana (अनित्य ज्ञान), then it leads to the niruddhavastha. 

One can acquire Jnana in two steps: 

1. Nitya-Naimittika Jnana is attained from a nimitta (निमित्त) (instrument). Nimitta is of two types: 
• Shravakavyas (श्रवकाव्य) -Vedas propounded by Ishwara and Vedic literature propounded by rishis. Jnana acquired from studying the scriptures is always nitya - Universal, Eternal, and applicable to one and all.
• Drshyakavyas (दृश्यकाव्य) - Srshti (सृष्टि) /Nature. Jnana from drshyakavyas or other sources can be either nitya or anitya (not always applicable). Only nitya Jnana leads the sadhaka towards Yoga or Samadhi. Maharshi Patanjali emphasises actions powered by nitya Jnana. 
2. Svabhavika Jnana (स्वाभाविक) - When a person can verify the nitya Jnana acquired, and by further contemplation on it adopts this Jnana in his/her aacharana (attitude), it becomes his/her own life experience. Furthermore, one abides in this Jnana and lives life based on this Jnana, and finally gets established in his/her mula svabhava (मूल स्वभाव), which is shuddha (Pure), buddha (Enlightened), and mukta (Liberated).

On further understanding, it becomes clear that this aphorism is the root of Karma yoga. However, all the three streams of Yoga, viz. Jnanayoga, Karmayoga, and Bhakti yoga are woven together, unlike the widespread understanding that each of these streams of Yoga is independent of each other. 

Jnana, Bhakti, and Karma – Yoga are complementary and not exclusive of each other. 

Jnana Yoga - is knowledge acquired for Yoga or to attain Samadhi/Sakshatkar.

Any karma or action performed for Yoga/Samadhi/Sakshatkar is Karmayoga. And Bhakti (from the root 'Bhajsevayam' (भज सेवयम); to abide and live a life as prescribed by the Rishis in Vedas and various Vedic literature) for Yoga/Samadhi/Sakshatkar is Bhakti-yoga. 

First, Jnana is acquired (Jnanayoga), which leads to conscious, knowledge-based actions (Karmayoga) that ultimately result in Bhakti towards Ishwar (Bhaktiyoga). This Bhakti gives rise to Jnana, and thus, the above cycle continues. Hence, the belief that one is either a Bhaktiyogi, Karmayogi, or Jnanayogi is inappropriate. 

Jnana Yoga

Vedic literature describes three ways to attain Mukti or salvation: 

• Jnana - Path of wisdom
• Karma - Path of action and
• Bhakti – Path of upâsana or worship. 

Jnana means knowledge and wisdom, an activity of the brain and intellect. Karma means action; an activity performed using the sense organs and organs of action. Karma is the 'doing ' or 'willing' aspect of the human being. Bhakti is the 'feeling' aspect of a person's existence experienced in the heart. Thus, Jnana is knowing, Karma is doing or willing, and Bhakti is feeling, aspects of a being. The West refers to these three streams of Yoga as 'Knowing, Willing and Feeling' aspects of a person's existence. 

Adi guru, the first teacher, Sri Shankaracharya, also asserts that Viveka and Vairagya are the best means to attain Samadhi. 

As a blazing fire turns firewood to ashes, so does the Jnana (fire of knowledge) burn ignorance. 

सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते || 
'Sarva karmâkhilam pârtha jnânae parisamâpyatae.'

(S.B.G.- 4.33) 

The sacrifice of work concludes in transcendental knowledge. Therefore, the weapon of knowledge should slash the doubts that have arisen out of ignorance in your heart. When enlightened with the right knowledge, this knowledge reveals everything just as the Sun's rays illuminate everything and remove darkness. 

What is Jnana? 

Shrimadbhagvadgita refers to Jnanayoga as Samkhyayoga, which states that Mukti (मुक्ति) is possible with Tattvajnana (तत्वज्ञान), but in practice, the Sadhana of Vedanta is also known as Jnanayoga. 

According to the theory of Jnanayoga, the Atman (Paramatma) is Aananda-svaroopa (आनंद स्वरूप), Jnanasvaroopa (ज्ञानस्वरूप), Satya (सत्य), Nitya (नित्य) and Shuddha (शुद्ध). Nothing other than Brahman exists (permanent) in this world. This entire world is illuminated and situated in Brahman. Brahman itself is the illuminator, and although its fire is one, it manifests in various forms. 

Vedokhilam dharmamulam 

Vedas are the root of Dharma (धर्म) and the essence of Bharatiya Dharma, Samskriti, and Darshana.

Each Veda comprises three sections, namely:

1.  Karmakanda (कर्म कांड)
2.  Upasanakanda (उपासना कांड) and
3. Jnanakanda (ज्ञान कांड)

According to the Vedas, Mukti is freedom from sorrows and miseries in life and attaining Aanandasvaroop Brahman. When the Jivatma reaches the state of Brahman/Ishwar Sakshatkar, the Jivatma has attained Moksha (मोक्ष). 

Jnanayoga is a stream of Yoga involving Buddhi (बुद्धि) (intellect) and Chintan (चिंतन), leading to the ultimate realization that Jiva (जीव) and Brahma are inseparable (Moksha). Focus, discipline, and a sharp mind are required to progress in Jnanayoga because only Jnana leads to Sakshatkar (to know things as they truly are). 

Jnanayoga (Pure knowledge), Karmayoga (Pure action), and Bhaktiyoga (Pure devotion) progress simultaneously. In Ashtanga yoga, all the three coexist mutually.

Classification of sadhana of Jnana-yoga

Jnanayoga sadhana is classified into: 

1. Bahiranga sadhana – for beginners

2. Antaranga sadhana - for advanced seekers 

Bahiranga sadhana (बहिरंग साधना)

The four pillars are – 

• Viveka (विवेक)
• Vairagya (वैराग्य)
• Shata Sampati (षट् सम्पत्ति)
• Mumukshatva (मुमुक्षुत्व)

1. Viveka:

the power of discrimination, is a significant pillar of Jnanayoga sadhana. Viveka is the ability to distinguish between nitya (नित्य) (permanent) and anitya (अनित्य) (transient). It means to understand Nitya as Nitya and Anitya as Anitya. It is the realisation that only Brahma is Nitya and everything else is Anitya. 

Nityavastvekam brhma tadvyatiriktam sarvamanityam.

Ayameva nityaanityavastuvivakah.

(T.B.-) 

The term 'Viveka' is derived from 'vichir prthakbhave' verb root, which is added by a suffix 'ghanj.' 'Viveka' is to observe a thing in its original form. The ability or power of discrimination acquired to differentiate between knowledge and ignorance, eternal (Brahman) and temporal (everything else in the universe), disdainful and admirable is called 'Viveka.' 

2. Vairagya 

दृष्टानुश्रविकविषयवितृष्णस्य वशीकारसंज्णा वैराग्यम्

Drshtanusravikavishayavitrshnasya vaseekarasamjna vairagyam

(Y.S.-1.15) 

When the sadhaka (साधक) becomes dispassionate and desireless to all the sensuous pleasures, then s/he attains mastery over the mind.

Maharshi Vyasa, in his commentary on Yogasutra, has simplified what Maharshi Patanjali has said in the above aphorism as: 

ज्ञानस्यैव पराकाष्ठा वैराग्यम् ।

Jnanasyaiva parakashta vairagyam 

Vairagya means the highest state of Jnana. When the sadhaka acquires the knowledge of the Vedas, then he/she develops immunity against objects of sensual pleasures. 

3. Shat-sampatti

Shama (शम), Dama (दम), Titiksha (तितिक्षा), Uparati (उपरति), Shraddha (श्रद्धा) and Samadhana (समाधान), is the spiritual wealth of a Jnanayoga sadhaka. 

• Shama: Controlling the senses and attaining peace and control of the mind is Shama. 
• Dama: Restraining the external senses and the knowledge of controlling the senses is Dama. 
• Uparati: Being detached even in the case of attaining materialistic things that give temporary joy is Uparati.
• Titiksha: Being unwavering to attain Samadhi, irrespective of the dualities, is Titiksha.
• Shraddha: Having a persistent faith in Vedic and Guru's (one who has attained Ishwar Sakshatkar) teachings.
• Samadhana: The concentration of mind and establishing it in Brahman is Samadhana. 

4. Mumukshatva

The strong desire to be free from bondage caused by Ajnana/ ignorance is Mumukshutva. 

The practitioner, who adopts and practices these four pillars of Bahiranga sadhana of Jnanayoga, deserves to achieve Mukti (मुक्ति) (Salvation), i.e., freedom from Kama (काम) (Lust), Krodh (क्रोध) (Anger), Lobh (लोभ) (Greed), Moha (मोह) (attachment), Mada (मद) (Arrogance) and Matsarya (मात्सर्य) (Jealousy), which are the root causes of dukhas (दुःख).

Antaranga sadhana 

The four pillars are

1. Shravana (श्रवण)
2. Manana (मनन)
3. Nididhyasana (निदिध्यासन)
4. Atma Sakshatkar (आत्म साक्षत्कर)

This practice constitutes the sadhanas or practices one adopts to deal with his/her internal environment, as follows: 

1. Shravana

To listen and comprehend knowledge (subtlest wisdom) about Brahma, preachings of scholars, yogis, and Guru about Brahma with the utmost attention and peaceful mind is Shravana. 

2. Manana

Process of repeatedly recollecting the knowledge and wisdom that one hears and eliminating any doubts that arise by questioning the speaker. Just as an animal masticates its food, a sincere sadhaka or aspirant recollects and masticates on the teachings that he/she has partaken. 

3. Nidhidhyasana

After Shravana and manana, when the sadhaka establishes the heard knowledge in hrdaya, i.e., adopts it in his/her Acharana (conduct) and abides in the teachings, it is Nidhidhyasana. 

According to Vedanta, only when one contemplates on Brahman in all jada padartha starting from the body to the Buddhi is Nidhidhyasana. 

According to Aparokshanubhuti, Niddhidhyasana has fifteen components: Yama (यम) , Niyama (नीयम), Tyaga (त्याग), Mauna (मौन), Desha (देश), Kaala (काल), Asana (आसन), Moolabandha (मूलबंध), Deha Samya (देहसम्यम्), Drk Sthiti (द्र्किस्तिथि), Pranayama (प्राणायाम), Pratyahara (प्रत्याहार), Dharana (धारणा), Dhyana (ध्यान) and Samaadhi (समाधि). Samaadhi is the ultimate state of Sadhana. 

4. Atma-sakshatkar

When the sadhaka reaches the highest state in his/ her Sadhana, recognizes his/her true svaroop, and can synchronize himself/herself with the Paramatattva (परम्तत्व), he/she becomes eligible for Atma-sakshatkar. 

Eligibility to Progress in Jnana Yoga 

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया |
Tad viddhi pranipatena pariprasnena sevaya.

(S.B.G-4.34) 

When you seek that enlightenment by prostrating, questioning, and performing selfless service, the wise, the seers into the Truth, will instruct you in that knowledge. 

Qualifications of the disciple: 

• Humility 
• Inquisitive 
• Attitude to serve unconditionally. 

Qualities of a Jnani (ज्ञानी)

प्रजहाति यदा कामान्सर्वान्पार्थ मनोगतान् |
आत्मन्येवात्मना तुष्ट: स्थितप्रज्ञस्तदोच्यते || 55||

दु:खेष्वनुद्विग्नमना: सुखेषु विगतस्पृह: |
वीतरागभयक्रोध: स्थितधीर्मुनिरुच्यते || 56||

prajahâti yadâ kâmân sarvân pârtha mano-gatân.

âtmany-evâtmanâ tuchma: sthita-prajñas tadochyate. 

dukhechv-anudvigna-manâ sukhechu vigata-spsiha. 

vîta-râga-bhaya-krodha sthita-dhîr munir uchyate. 

(S.B.G-2-55-56) 

When a man abandons all the heart's desires and is satisfied in the Self alone, he is said to be one of steady wisdom. One whose mind remains undisturbed amidst misery, who does not crave pleasure, and is free from attachment, fear, and anger, is called a sage of steady wisdom. 

According to (S.B.G.-2.18-19) 

The man of Shraddha (श्रद्धा), the devoted and the master of his senses, obtains knowledge. After receiving this knowledge, he attains supreme peace called the Brahmi (ब्रह्ममी) state. Attaining this, none is bewildered. Being established in it even at the death hour, a man gets into oneness with Brahman (ब्रह्म). 

Dimensions of reality (Jnana) 

The Atman is neither born nor does it die. Coming into being and ceasing to be, do not occur in it. Unborn, Eternal, Constant, Changeless, Incombustible, Uncleavable, Stable, Immovable, Immeasurable, Indestructible, and Ancient, it is not killed when the body is slain. Weapons do not cleave the Atman, fire burns it not, water wets it not, and wind dries it not. 

Jnana mukti (ज्ञान मुक्ति) , Jnana leads to Mukti. Jnana forms the basis of a man's bhava (भाव)(thinking) and the consequent Karma (कर्म) (action). 

All spiritual texts, including Vedas and Vedic or non-Vedic literature, have accepted the importance of Jnana to progress in the path of Yoga.

Bhakti Yoga

Maharshi Panini, the revered propounder of Sanskrit grammar, has deciphered the exact meaning of Bhakti. It means to follow the teachings of Ishwara (ईश्वर) as stated in Vedas and elaborated or added to by Rishis.

The theme of Bhakti-Yoga was at its peak during the Vedic period, as mentioned in the Vedas and Vedic literature.

यु॒ञ्जते॒ मन॑ उ॒त यु॑ञ्जते॒ धियो॒ विप्रा॒ विप्र॑स्य बृह॒तो वि॑प॒श्चित॑: । वि होत्रा॑ दधे वयुना॒विदेक॒ इन्म॒ही दे॒वस्य॑ सवि॒तुः परि॑ष्टुतिः ॥

Yunjate Mana uta yunjate dhiyo vipraviprasya bruhato vipashchitah .
Vihotra dadhe vayunavideka inmahee devasya savituh paritushtati. 

(Rig.-5.81.1). 

Meaning :  "Enlightened sages concentrate their mind and senses and meditate on the Infinite, Omniscient and vibrant Omnipresence of Divinity who alone as sole power and ruler knows and governs all the laws and ways and facts of existence and watches, rules and dispenses the Karma of yajakas and others. Great indeed is the glory, and high the Praise of Savita (सविता), Lord of life and self-refulgent giver of light". 

Thus, the highest and the ultimate form of Bhakti - that is, leading life following Iswara's command or order only is worthwhile and leads to Moksha (मोक्ष)! 

Why should one have Bhakti towards Iswara? 

• To attain, experience, and enjoy everlasting overall wellbeing. 
• To protect oneself from performing sinful actions and focusing on virtuous deeds. 
• To lead a life in accordance with Dharma (धर्म), Nyaya (न्याय), Prema (प्रेम), Satya (सत्य), and Jnana (ज्ञान). 
• To fulfill Iswara's only wish that 'Jivatma' (जीवात्मा) may attain Mukti (मुक्ति). 
• To give the supreme position to Iswara/God in our lives so that we can live life under Iswara's precept. 

The term 'Bhakti', which means Seva (सेवा), has its roots in the word 'Bhaj sevayam'. In this context, Seva is derived from the root word 'Sebari sevane,' i.e., to imbibe. Commonly, people misinterpret seva as doing all sorts of philanthropic activities like helping the needy, keeping the society clean, giving donations, and likewise. But Maharshi Panini has deciphered the actual meaning of Bhakti (Seva) as living life in accordance with what Iswara has stated in the Vedas. As defined by Maharshi Panini, Bhakti is the highest form of Seva one can perform for Iswara! 

NaradaBhaktiSutra (NBS) is a premier treatise on the nature of Bhakti that emphasizes the connection between Bhakti and Prema and treats the age-old mystery about the nature of unconditional love in an authentic fashion. 

Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride, and arrogance. It infuses joy, divine ecstasy, bliss, peace, and knowledge. It clears all anxieties, fears, mental torments, and tribulations. The devotee gets freedom from the cycle of birth and death. He attains the immortal abode of everlasting peace, bliss, and knowledge. 

Pancha Mahabhavas of Bhakti 

• Dasya Bhava (दास्य भाव) : The total surrendering Bhava of a servant to his master, a Shishya to his Guru. An example of this type of Bhakti is Hanuman's Bhakti for Rama.
• Madhura Bhava (मधुर भाव) : It is the love between husband and wife or lovers. An example of this form of Bhakti is Meera's Prem for Krishna.
• Vatsalya Bhava (वात्सल्य भाव) : Unconditional mother's love for her child and a child's total surrender to one's mother. E.g., Yashoda's Bhakti for Krishna.
• Sakhya Bhava (साख्य भाव) : It is the Bhava of friendship and love between friends. Sudhama's friendship with Krishna got transformed into the higher form of Bhakti.
• Shanta Bhava (शांत भाव) : The steady, serene, peaceful feeling without any perturbance, like Yudhisthira's great Shanta Bhava. 

Navavidha Bhakti of Shrimadbhagwadpurana

According to Shrimad Bhagvad Purana: 

श्रवणं कीर्तनं विष्णो: स्मरणं पादसेवनम् ।
अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम् ॥ २३ ॥
इति पुंसार्पिता विष्णौ भक्तिश्चेन्नवलक्षणा ।

Sravanam keertanam vishnoh smaranam padasaevanam, 
Archanam vandanam dasyam sakhyamatmanivaedanam. 
Iti pumsarpitavishnau bhaktischaennavalakshana,

(Sreemadbhâgavata puranam-7.5.23) 

1. Hear (Sravanam) (श्रवणम): is hearing about Ishwara. One must always hear about Ishwara when reading, recalling, or meditating and understanding the meaning. As the result of the constant Sravanam of Ishwar, the devotee will experience oneness with him. 
2. Chant (keertanam) (कीर्तन): is chanting Ishwara's attributes, character, name, power, glory, etc., with joy and enthusiasm. It is done either solely or in a group as public prayer. It increases the devotion to Ishwara and becomes a means of promoting and spreading the love of Ishwara.
3. Recollect (smaranam) (स्मरण): is remembering the name, majesty, and power of Ishwara.
4. Imbibe (padasevanam) (पदसेवन): It means walking Guru's path by imbibing the virtues of Dharma adhered by the Guru in his own life.

In his famous treatise Manusmriti, Maharshi Manu has described the ten virtues of Dharma. These are: 
धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः ।धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥ ९२ ॥

Dhritikshma damaoasteyam shaucham indriyanigrah.
Dhirvidya satyam akrodho dashakamblakshanam.
(Manusmriti-6.92)

The ten virtues of Dharma are:

1. Dhrti (Patience) (ध्रिति)
2. Kshma (Forgiveness) (क्षमा)
3. Dama (Restraining the mind) (दम)
4. Asteya (Non-stealing) (अस्तेय​)
5. Sauch (Purity of body and mind) (शौच)
6. Indriya-nigraha (इन्द्रिय-निग्रह) (Restraining the Indriyas (Senses) from sensual pleasures)
7. Dhi (Intelligence) (धी)
8. Vidya (Knowledge) (विद्या)
9. Satya (Truthfulness) (सत्य​)
10. Akrodha (Non-anger) (अक्रोध​)

Worship (Archanam) (अर्चना): Worshiping Ishwara with the union of Mind, Word and Deed is called Archana.

Prayer (Vandanam) (वंदना): Invocation and listening to legends/ discourses about the Ishwara. Vandana is prayer and prostration.

Service (Dasyam) (दास्य): is the Service of Ishwara. Despite the identity between the soul and Ishwara, the devotee should always consider that he is one of the humblest servants of Ishwara, which enhances the cause of Ishwara-realization.

Friendship (Sakhyam) (साख्य): In Sakhya-Bhava, the devotee treats Ishwara as a friend. To be always with the Ishwara, to treat Him as one's dear friend, to be in His company at all times, and to love Him as one's self is Sakhya-Bhava of Bhakti-Marga.

Offering (Atmanivedanam) (आत्मनिवेदन): The devotee offers everything to Ishwara, including his body, mind, and soul. He keeps nothing for himself. He loses even his own self. He has no personal and independent existence. He offers himself completely to Ishwara, which is called Atma Nivedana. 

Navadha bhakti according to Shri Ramacharitamanas 

Navadha bhakti: 

1. Satsanga 
2. Fondness for stories of Ishwara 
3. Padasevana- Following the path of Guru 
4. Singing My (Ishwara) hymns and listening to my stories with a guileless heart.
5. Chanting My (Ishwara) Name with unwavering faith 
6. The practice of self-control and virtue, desisting from various activities and pursuing the course of conduct prescribed for saints. 
7. Seeing the world full of Ishwara without distinction and reckoning the saints as even greater than Ishwara. 
8. Contentment with whatever one gets (after doing one's best) and never thinking of detecting others' faults, even in dreams. 
9. Simplicity and implicit faith in Ishwara without either elation or depression  

A discourse on Bhakti by Bhagwan Shri Ram to Mata Shabari 

In Sunderkand of Ramacharitamanas, Bhagwan Shriram describes the Navadha bhakti (Nine essentials of Bhakti) to Mata Shabari: 

नवधा भगति कहउँ तोहि पाहीं। सावधान सुनु धरु मन माहीं॥
प्रथम भगति संतन्ह कर संगा। दूसरि रति मम कथा प्रसंगा॥

Navadha bhagati kahau tohi pahee, savadhan sunu dharu man mahee. 
Prathama bhagati santanha kar sanga, dusari rati mama katha prasamga. 

The Lord of Raghu clan answered: "O good lady, Listen to my words! Now I tell you the Navadha bhakti (nine forms of devotion); please listen attentively and cherish them in your mind. The first in order is Satsanga (fellowship with the saints) and the second is marked by a fondness for my stories." 

गुर पद पंकज सेवा तीसरि भगति अमान।
चौथि भगति मम गुन गन करइ कपट तजि गान॥

Guru Pada pamkaja saeva bhagati aman,
Chauthi bhagati mama guna gana karai taji gan, 

Following the path of one's preceptor (Guru) is the third form of devotion, while the fourth type of devotion consists in singing Ishwara's hymns and listening to my stories with a guileless heart.

मंत्र जाप मम दृढ़ बिस्वासा। पंचम भजन सो बेद प्रकासा॥
छठ दम सील बिरति बहु करमा। निरत निरंतर सज्जन धरमा॥

Mantra Jap mama drdha bisvasa, pancama bhajana so baed prakasa, 
Chatha dama seel birati bahu karama,  nirata niramtara sajjana dharama.

Chanting Ishwara's name with unwavering faith constitutes the fifth form of adoration revealed in the Vedas. 

Maharshi Patanjali, in his treatise Yogasutra has written: 

तस्य वाचक् प्रिव्

Tasya vachaka pranavah

(Y.S.-1.27) 

Ishwara's name is Pranava, i.e., Aum. 

तज्जप स्तदर्थभावनम्

Tajjapa stadarthabhavanam

(Y.S.-1.28) 

One should recite Ishwara's name by understanding its meaning. Repeating the syllable, Aum fills the sadhaka with immense positivity and calms the mind from all sorts of vices. 

The sixth variety consists in the practice of self-control and virtue, desisting from various activities and ever pursuing the course of conduct prescribed for saints. 

सातवँ सम मोहि मय जग देखा। मोतें संत अधिक करि लेखा॥
आठवँ जथालाभ संतोषा। सपनेहुँ नहिं देखइ परदोषा॥

Satava sama mohi Maya jag daekha, motae samt adhik kari laekha. 
Athay jathalabha samtosha, sapanaehu nahi daekhai paradosha. 

He who practices the seventh type sees the world full of Ishwara without distinction and considers the saints as even greater than Ishwara.  He who cultivates the eighth type of devotion remains contented with whatever he gets and never thinks of detecting others' faults, even in dreams. 

नवम सरल सब सन छलहीना। मम भरोस हियँ हरष न दीना॥
नव महुँ एकउ जिन्ह कें होई। नारि पुरुष सचराचर कोई॥

Navama sarala sab sav calaheena. Mama bharosa hiya harasha na deena.
Nava mahu ekau jinha ke hoyi. Nari purusha sacaracara koyi. 

The ninth form of devotion demands that one should be honest and straight in one's dealings with everybody and should in his heart cherish implicit faith in Ishwara without either elation or depression. 

The real form of Ishwara 

The real Ishwara is Nirgun (निर्गुण) according to Kenopanishad:
 
श्रोत्रस्य श्रोत्रं मनसो मनो यद् वाचो ह वाचं स उ प्राणस्य प्राणः ।
चक्षुषश्चक्षुरतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति ॥ २ ॥

rotrasya rotraCmanaso mano yad. vâco ha vâcaC sa u prâGasya prâGa.
cakcucaæcakcuratimucya dhîrâ. pretyâsmâllokâdam tâ bhavanti. 

(Kenopanishad-1-2) 

Ishwara cannot be seen by eyes; Ishwara makes your eyes see things. Similarly, He is the ear of the ears, the mind of the mind, i.e., we cannot hear the voices of the Ishwara because even your ears get their capacity and power to hear from the source Brahman. Therefore the real Ishwara, Brahma, is Nirguna: with no shape, form, or attributes. All other so-called Ishwaras are nothing but constructs of your mind, creations of your mind's imagination. The Upanishad states,"There the Manas , Buddhi, Speech and even the Prana subside, there is no movement whatsoever. And once that happens fully, there is no question of return. Once that process is complete, this body is also left." 

न स पुनरावर्ततेन स पुनरावर्ततेति। 

Na sa punarvartate na sa punarvartateti. 

It says prana has subsided and silenced itself. Manas (मनस),Buddhi (बुद्धि), and Citta (अहंकार) all get silenced. This deep silence is the abode of all bliss, knowledge, creativity, and freedom one can achieve in the path of Bhakti that culminates in NirvikalpaSamadhi (निर्विकल्प समाधि). 

Concept of Para Bhakti (पराभक्ति) 

सर्वधर्मान्परित्यज्य मामेकंशरणं व्रज। अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामिमा शुचः।। 

Sarvadharmnparityajya mamekan Sarana vraja.
Aham tva sarvapapebhyo mokayami ma Sucam. 

(S.B. G-18.66) 

Renounce all Dharmas and take refuge in Ishwara alone. Ishwara shall liberate you from all sins; grieve not. Relinquish all powers which appear and vanish in the path of Bhakti and conquer mastery over the siddhis. What comes by practice becomes a natural quality as we continue. Just as we all think creatively, the great Bhaktas possess mastery over these Siddhis (सिद्धि). The process of detachment or vairagya brings the Bhaktas to greater heights. 

The paradox in life is the less we want, the more we get. "When all desires are gone, we get all desires fulfilled". Desiring is contracting, and "contraction is death", said Swami Vivekananda. Attachment to Ishwara is the detachment to worldly desires. A great Bhakta surrenders everything to Ishwara. And Ishwara blesses him with all that he wants. But the Bhakta wants nothing but Ishwara. This is called Para Bhakti. He knows, perceives, and lives in that awareness of the all-pervasive existence of Ishwara. 

ईशावास्यमिदं सर्वं 

īśāvāsyamidaṃ sarvaṃ

(Eshavasyopanishad-1) 

"Ishwara pervades everything of the creation," as quoted by the Upanishad, becomes a living reality. 

The twelfth chapter of Bhakti yoga in Bhagavadgita describes the qualities of ParaBhakta (परा भक्त). The key quality which characterizes such adepts in the Bhakti path is possessing a tremendous love for all. The radiant shine of love sanctifies the surroundings, disciples, and even the wicked. To them, success and failure in life, pain, and pleasure are all prasada (प्रसाद) from Ishwara. The unshakable conviction in the ways of Ishwara leaves no iota of selfishness in them, nor desire for name, fame or money, or sensual enjoyment. 

In Para Bhakti, Bhakti of the highest order is the total immersion of oneself to live in all-pervasive blissful awareness until departure comes. Life is like a burnt-up rope, unable to create further imprints of bondage, even though such great masters live and serve as ordinary human beings. The individual consciousness merges with Brahma, the Eternal, as the body is either left back on earth or diffused into the infinite called VidehaMukti (विदेह मुक्ति). 

Types and Qualities of Bhakta 

There are four types of Bhaktas described in the Shrimad Bhagavad Gita: 
चतुर्विधा भजन्ते मां जना: सुकृतिनोऽर्जुन |
आर्तो जिज्ञासुरर्थार्थी ज्ञानी च भरतर्षभ ||

Chaturvidha bhajantae mam janah sukrtinorjuna,
Arto jijnasurartharthee jnanee cha bharatarshabha

(S.B.G-7.16) 

They are: 

1. Arta (आर्त) (distressed one)
2. Jijnasu ( जिज्ञासु ) (inquisitive one) 
3. Artharthee (अर्थार्थी) (desirer of wealth)
4. Jnani (ज्ञानी) (one who is in search of Absolute knowledge). 

Qualities of a bhakta 

• Not envious 
• Equipoised 
• Levelheaded 
• Acts in Ishwarasakshi 
• Desireless, pure, expert, free from worry 
• Determined
• Kind to others  

Source: Shrimadbhagvadgita

Karma Yoga

A man cannot sit idle without doing actions. He is destined to act either physically or mentally. Even while one is sitting, mental actions are still happening. From birth till the last breath, a man is destined to act.

In Atharvaveda (12.3.48) it is mentioned that:  

‘Paktaram pakvaha punara vishati.' 

As a man cooks or performs, so does the cook or the doer acquire. The essence of this mantra is reflected in the proverb, "As you sow, so you reap." 

'Avashyameva bhoktabhyam kritam karma shubhashubham.' 

In general, according to the principles of Karma (कर्म​), each one has to reap the seeds of good or bad Karma sown, in the form of joy or sorrow, respectively.

In Mahabharat, there is a reference to Karma.

Naabhoktam kshiyate karma kalpakotishatayrapi 

Consequences of Karma never get destroyed or canceled, even for thousands of crores of kalpas (कल्प​​), i.e., in general, Karma does not get exhausted until the karma perpetrator has reaped the results of their actions. 

Karma Yoga means Yoga or Union through action. It purifies the heart by teaching the aspirant to act selflessly without entertaining any thought of personal gain or reward. By detaching yourself from the fruits of your actions and offering them up to Ishwar, you learn to sublimate the ego. According to the Bhagavad Gita, "Karma Yoga is the selfless devotion of all inner and outer activities as a Sacrifice to the Ishwara of all works, offered to the eternal as Master of all the soul's energies and austerities." 

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन |
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ||

Karmanyaevadhikârastae mâ phalaeshu kadachana,
Mâ karmaphalahaeturbhurma tae samgostvakarmani. 

(S.B.G - 2.47) 

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause (Hetu) (हेतु​​) of your activities' results and never be attached to not doing your duty. That means you should never be inactive or passive in actions. Consider yourself as a tool in the hands of the Supreme Consciousness and dedicate yourself to selfless service as far as you can. 

सिद्ध्यसिद्ध्यो: समो भूत्वा समत्वं योग उच्यते ||

Siddhyasiddhyo samo bhutva samatvam Yoga uchyatae. 

(S.B.G-2.48) 

Be persistent in Yoga. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is Yoga. Yogi (योगी​​) (unit) is not the one who becomes egoistic. Without having any complaints, he would render his services with utmost devotion to the lotus feet of the Supreme Ishwara. 

Expounding on the importance of Karma, Tulsidas Ji says: 

कर्म प्रधान विश्व करि राखा ,जो जस करनी तस फल चखा

'Karama pradhana bisva kari rakha. Jo jas karai so tas phalu chakha.' 

It means man's destiny is decided by the type of karma s/he is engaged in. 

The Rishi of Ishavashyopanishad says: 

कुर्वन्नेवेह कर्माणि जिजीविषेच्छतं समाः ।

'Kurvanneveha karmani jijivishecchatam samah'

(Ishavashyopanishad-2) 

It means "Aspire to live for a hundred years by doing Satkarma (सत्कर्म​​​) (Noble actions)'.

The four major laws of Karma Yoga are described in Shrimad Bhagavad Gita as follows. 

1. Work with a sense of duty.
2. Work without getting attached (focused attention) to work.
3. Never allow the anxieties about the results to interfere with your mind during the currency of the job and
4. Accept failure and success with equanimity.

Types of Karma According to Bhagwadgita 

• Sattvika (सात्विक)
• Rajasika (राजसिक)
• Tamasika (तामसिक)

(According to Shrimadbhagvadgita) 

The way we do actions depends on our personality. In other words, all our actions are guided by three tendencies, namely Sattva (सत्व), Rajas (रजस्), and Tamas (तमस). 

Any action undertaken in delusion, without heed to consequence, loss, injury, and ability, is declared to be Tamasika Karma. Action, which is done by one craving for desires, or again with egoism or with much effort, is declared to be Rajasika Karma. He who is free from all material attachments and false ego, enthusiastic and resolute and indifferent to success or failure, is a Sattvika karma performer of deeds in the righteous path. 

The goal of life is to reach the highest happiness, which is the state of total self-satisfaction. It is a state of pure consciousness, a state from where all actions emerge. This state is Nishkamya Karma (निष्काम कर्म) -the total non-action/ desireless actions. Though this ultimate life goal is total non-action, we cannot reach that state by surrendering action. 

The essence of converting Kamya Karma (काम्य कर्म) into Karma Yoga (कर्मयोग) is cutting out the strong attachment to fruits of action, which continuously leads us to unceasing work. Asanga (असंग), non-attachment, is the key. It is this detachment that counts in Karma Yoga. This special attitude and skill convert Kamya Karma to Karma Yoga. 

Essence of Karmayoga 

कर्मण्येवाधिकारस्ते मा फलेषु कदाचन। मा कर्मफलहेतुर्भूर्मा ते सघगोस्त्वकर्मणि।। 

Karmanyevadhikaraste ma phalesu kadacana.

 Ma karmaphalaheturbhurma te sangostvakarmani 

(S.B. G-2.47) 

Seek to perform your duty, but lay no claim to its fruits. Be you not the producer of the fruits of Karma; neither shall you lean towards inaction.  Again the point to be noted is that the strong attachments should be diffused. It is this skill in action which characterises Karma. 

Yoga is a skill in action. The Kaushalam (कौशलम्) is the skill with which one reduces the intensity of attachment, strong likes, and dislikes. It is this skill that transforms ordinary Karma into Yoga. Kaushalam is to learn the skill to work with lesser attachment. Relaxed action and calm, steady work is the key. 

समत्वं योग उच्यते 

Samatva Yoga ucyate 

(S.B.G-2.48) 

Yoga is equanimity, evenness, steady like a rock, unperturbed by the results he moves to reach the goal. He learns that skill by which he does not get emotionally disturbed while retaining his sensitiveness and sharpness. Thus it is evident that the core of Karma Yoga is in unattached action. 

Yajnas

The way of Yajna (यज्ञ) concretises the concept of unattached action, which is the core of Karmayoga. Yajna can easily be practiced even by an ignorant one in society. Yajna is a systematic process of offering and the best means to express gratitude, as discovered, designed, developed, and propagated by our Rishis. Vedas describes Yajna as:

य॒ज्ञो हि श्रेष्ठ॑तम॒ङ्कर्म॑ ।

Yajnove shresthatamam karma.

(Taittiriya Brahaman-3.2.1.4)

It means performing daily Yajna is the greatest of all Karma. It is a voluntary offering of one's best possessions into the ceremonial fire, with the attitude that every Being has a significant contribution in enabling a person to acquire wealth, belongings, and possessions. Offering includes a set proportion of Samidha (समिधा) (twigs that have the least carbon emission like Peepal, Mango, Bel, etc.) to light the fire in the Yajna Kunda (यज्ञ कुंड) (a device to light the fire for the Yajna and is specially designed with specification and significance according to the scriptures). Ghee (घी) made of cow's milk, medicinal herbs, sweet rice pudding, etc., are offered (as aahuti) (आहुति) , Chanting of Vedic hymns with utmost devotion and gratitude as a reminder to meditate on the essence of the wisdom and knowledge required for Mukti (मुक्ति). The smoke from this sacred fire provides pulmonary inhalation of medicinal smoke and is considered therapeutic. Vedic chanting has the potential to energize the endocrine glands and thereby harmonize the secretion of hormones, stroking and energizing of the Marma centers and enhance memory and concentration. 

By performing Yajna daily, the Sadhaka develops the attitude of care for all beings, and this feeling motivates him/her to perform auspicious actions for all. 

Secrets of Karma Yoga

It is necessary to discriminate between action, forbidden action, and inaction. The secrets of Karma Yoga are: 

• Perform action.
• Being fixed in Yoga.
• Renouncing attachments and
• Even minded in success and failure. 

Gita doesn't define Yoga as Karma done to perfection. But it advocates that Yoga is the dexterity in performing actions.

Yogah karmasu kausalam, when you act with an equanimous attitude (Yoga), then such an action does not bind a man into bondage, even though the nature of Karma is to bind. 

(Geeta Tattva)

कर्मण्यकर्म यः पश्येदकर्मणि च कर्म यः। स बुद्धिमान्मनष्येशु स युत्तफः कृत्सकर्मकृत् ।। 

Karmanyakarma yah pasyedakarmani ca karma yah.

 Sa buddhimuanmanusye;su as yuktah krtsankarmakrt. 

(S.B.G-4.18) 

He who sees the action of Jivatma (जीवात्मा) as inaction and Parmatma's (परमात्मा) inaction as action is wise among men. He is a Yogi/Yukta (one who performs actions with an equanimous attitude and accomplisher of everything. In such accomplished men, all impressions of actions are burnt by the fire of knowledge. One who performs actions with this knowledge attains Jnana, and all impressions of actions are burnt in this fire of knowledge. 

सर्वं कर्माखिलं पार्थ ज्ञाने परिसमाप्यते ||

sarvami karmkhilami prtha jane parisampyate. 

(S.B.G-4.33) 

Source: eGyanKosh-IGNOU