swami vivekananda four yoga karma yoga, jnana yoga, bhakthi yoga and raja yoga

1. KARMA YOGA
(PATH OF SELFLESS ACTION)

2. 3.2. Karma Yoga (path of selfless action)
• The word Karma, derived from the root (Kri) to make or to do, has many meanings.
• It can signify action, work, product, effect, and so on. Thus Karma Yoga is literally the Yoga of
action.
• But here the term Karma stands for a particular kind of action. Specifically, it denotes an inner
attitude towards action, which itself is a form of action.
• What this attitude consists in is spelled out in the Bhagavad Gita, which is the earliest scripture
to teach Karma Yoga.
“Karmany ev’ adhikaras te ma phalesu kadacana /
ma karma-phala-hetur bhur ma te sango’ stv akarmani // [B.G.- II – 47]”
• To work alone you have competence, and not to claim their fruits. Let not the longing for fruits
be the motive force of your action.
• At the same time let not this attitude confirm you in indolent inaction. So that one should work
always without any selfishness.

3. • Who is doing his duties without any attachments that leads to attain the supreme means the
individual soul starts to join towards supreme soul.
• Who is controlling the organs of sense and action by the power of his will and who is doing
his duties with controlled sense and action organs, and then he is called as Karma Yogi.
• Patanjali also defined in his yoga sutras about karma yoga.
• Tapah svadhyaya- isvara-pranidhanani kriya-yogah [PYS-II-1]
• To Patanjali, the practice of yoga is the ‘yoga of action’, ‘kriya yoga’, comprising ascetic
(tapah), self-study (svadhyaya) and surrender to God (isvara-pranidhana).
• Kriya yoga delineates the basic actions of the mind and body, how to purify body’s three
constituents by means of action, knowledge and understanding of the self.
• Kriya yoga cleanses and constitutes the path to perfection.

4. 3.2.1. Types of Karma
i) Sanchita Karma or Stored Karma
 This is the karma which is stored up. All fruits don’t mature on the tree at the same time. It
comes and goes in seasons.
 There are people who seem to have the same kinds of problems in life over and over again.
 Sometimes they’re up, then they’re down quickly, then they’re up again for a short time and so
on.
 This is because of the stored up karma. If mango trees have been planted, then there will be lots
of mangoes every year.
 But if cactus plants have been planted too, then they will also flourish repeatedly.
 This is why problems usually come all together. When it rains, it pours! Of course, it means that
good times also come in a bunch.
 The good news is Sanchita Karma can be changed if we go to the root of the seed.
 We can either nurture the seed or we can destroy it. The main thing is in going to the root.

5. ii) Agami Karma or Forthcoming Karma
 Agami Karma is mandatory. It’s a result of having performed past karma. Based on this karma, if
certain actions have been performed, then certain other actions will also have to be performed.
For instance, if you see the mango tree, you will automatically be seeing the leaves, fruits and
bark of the tree too.
 You’ll smell the mouth-watering mangoes and probably hear the rustling of the leaves in the
wind. You’ll experience the ambient temperature.
 Eventually you’ll walk away and no longer be seeing the tree.
 All of these are automatic and implied from the moment you first saw the tree.
 Karma is important because all the choices we make today have a direct bearing on our future
tomorrow. What we do now determines what happens in the next moment.
 It’s only by being continuously aware of what we are doing in the present moment that we can
take care of Agami or forthcoming karma.

6. iii) Prarabdha or Vartamana Karma or Present Karma
 This is the karma that you’re going through right now. Suppose for some reason, you’re sick of
mangoes.
 You can chop the trees off or uproot them. You still have to get rid of the wood, rotting fruits,
the decomposing leaves and all that.
 It’s a huge effort, but it’s a one-time effort. Thereafter, there will be no more mangoes waiting
for you every year.
 You can plant new seeds – maybe tomatoes – and harvest those every few months, clearing up
your karmic field regularly.

7. 3.3. JNANA YOGA (PATH OF KNOWLEDGE)
3.3.1. Meaning
 The word jnana signifies ‘knowledge’ ‘insight’, and jnana yoga is accordingly the yoga of gnostic
knowledge’. Sometimes jnana is also employed to express the highest truth bearing illumination, but in
the compound Jnana – yoga it is used in the sense of intuitive – philosophical searching, or discernment
(viveka).
 The Jnana Yogi, he who follows the path of Jnana yoga, sees in will-power (iccha) and inspired reason
(buddhi) the two guiding principles by which he can attain to the emancipating illumination.
3.3.2. JNANA YOGA CONSISTS OF SEVEN PARTS:
(1) viveka – metaphysical ‘discernment’ between the real and the unreal, the eternal and the
finite, the human personality and the supra personal Self.
(2) vairagya – renunciation of all worldly and heavenly objects.

8.  tapas – austerity which is composed of the six treasures (sat – sampatti) which are:
 sama – tranquility
 dama- self-restraint
 uparati- mind-control
 titiksa- endurance
 samadhana- contemplation
 sraddha- faith
 mumuksutva- longing for emancipation
 sravana- listening to the sacred lore and the teachings of the guru;
 manana- reflection on what has been heard
 nididhyasana- meditation on the doctrines revealed by the teacher or the scriptures,
ending in ecstasy (samadhi).

9.  This seven fold Yoga is identical with the path outlined by Adi Sankara in his famous
commentary on the Brahma-sutra and in his popular work like the Vivekacudamani. In later
Vedanta works quite often the eightfold Yoga of Patanjali or an adaptation of it is given out
as the authentic Yoga of this school of thought.
3.4. RAJA YOGA (PATH OF ROYAL YOGA)
 The designation Raja Yoga, meaning Royal Yoga, is a comparatively late coinage that came in
to vogue in the sixteenth century.
 Raja Yoga has been one of the most influential schools of the Yoga tradition. It is the high
road of meditation and contemplation.
 As Swami Vivekananda stated enthusiastically, Raja Yoga is the science of religion, the
rationale of all worship, all prayers, forms, ceremonies, and miracles.
 He added that the goal of Raja Yoga is to teach, then how to discover the innermost recesses
of our own minds, then how to generalize their contents and form our own conclusions from
them.

10.  In the end this meditative quest is intended to lead to the discovery of the transcendental
reality beyond thought and image, beyond worship and prayer, beyond ritual and magic.
3.4.1. AIM OF RAJA YOGA
 For the adherent of raja-yoga, Yoga consists in ‘the restriction of the whirls of the mind’
(citta-vrtti-nirodha).
 He conceives the diverse psycho-mental states as a source of never ending suffering and
bondage. The arrest (nirodha) of the psychic flux is a preliminary condition for the final
emancipation that is there realization of the self.
3.4.2. PRACTICE (ABHYASA) AND DISPASSION (VAIRAGYA)
 The elimination of the mental fluctuations is procured by the two means, viz ‘Practice’
(abhyasa) and ‘dispassion’ (vairagya).

11.  ‘Practice’ is defined in the yoga – Sutra. As the effort of acquiring stability in the state of
restriction, which gains solid ground only by constant, unceasing, devoted application in the
correct way.
 ‘Dispassion’, on the other hand, is the consciousness of mastery of someone who is free from
the thirst after earthly or as is always stressed, ‘heavenly objects and pleasures (see Yoga-
sutra I.I5).
 After every thought, every emotion or any other internal act as been pacified and fully
subdued the transcendent self (purusa, ‘man’) abides in its unrestricted splendor.
 Normally the self identifies itself with the finite and limiting mind creating as it were a specific
human personality this self-delusion is called ‘nescience’ (avidya) which is the nourishing
ground on which thrive egoism, attachment, aversion and thirst-of-life.

12.  The revelation of the Self to itself happens only in the deepest absorption, when the
phenomenal consciousness is completely withdrawn from the body-mind complex and is
‘transformed’ into the ‘witness’-consciousness as the supreme essence of man.
 This illumination or realization is principally indescribable, though it is possible to
communicate some of its distinct features mainly with the aid of paradoxes.
3.4.3. ASTANGA YOGA(EIGHT LIMBS OF YOGA)
Raja-yoga consists of eight spheres of application which are called the ‘eight’ members (asta-
anga). These are:
(1) yama- social ethical code
I. Ahimsa- Non-violence
II. Satya- truthfullness
III. Asteya- honesty
IV. Brahmacarya-sensual abstinence

13. I. Aparigraha-non-acquistiveness
II. Yamah-self-restraints
(2) niyama- personal ethical code
I. Sauca – purity
II. Samtosa – contentment
III. Tapas – austerity
IV. Svsadhyaya – self – study
V. Isvara – pranidhana – devotion to the Lord
(3) asana- posture
(4) pranayama- control of life-force
(5) pratyahara- sense withdrawal
(6) dharana- concentration
(7) dhyana- absorption
(8) Samadhi- ecstasy or super consciousness

14.  The ecstasy experience (Samadhi) is either objective or subjective, samprajnata or
asamprajnata.
 The former is considered as a preparation for the latter in which the transcendent self
becomes manifest. This supreme realization coincides with the coveted attainment of
emancipation or ‘aloneness’ (kaivalya), when man in his eternal essence has retracted all his
projections into the finite universe.
 The path of Raja yoga is delineated in full in the third section of this book.
3.5. Path of Devotion (Bhakti Yoga)
 In Bhakti Yoga, the emotional force of the human being is purified and channelled toward the
divine.
 The term Bhakti, derived from the root (bhaj) to share or to participate in, is the generally
rendered as devotion or love.
 Bhakti Yoga is thus the Yoga of loving self dedication to, and love participation in, the divine
person. It is the way of the heart.

15.  Sandilya, the author of the Bhakti Sutra, defines Bhakti as “supreme attachment to the
lord.” It is the only kind of attachment that does not reinforce the egoic personality and its
destiny.
 Attachment is a combination of placing one’s attention on something and investing it with
great emotional energy.
 The Bhagavata Purana teaches nine primary forms of bhakti, as explained by Prahlada.
 1. Sravana
 Sravana is hearing of Lord's Lilas. Sravana includes hearing of God's virtues, glories, sports
and stories connected with His divine Name and Form.
 The devotee gets absorbed in the hearing of divine stories and his mind merges in the
thought of Divinity, it cannot think of undivine things. The mind loses, as it were, its charm
for the world.
 The devotee remembers God only, even in dream.

16.  Sri Sankaracharya says, "The company of the wise, even for a moment, becomes the boat to
cross across the ocean of Samsara."
 Without Satsanga, Sadhana does not become perfect and strong. The fort of Sadhana should be
built on the foundation of Satsanga.
 Mere austerities are not the end of Sadhana.
 Satsanga illumines the devotee and removes his impurities.
 It is only then that subtle truths are grasped well by the devotee.
 Lord Krishna says to Uddhava that nothing but Satsanga alone can put an end to all worldly
attachments.
 In the Bhagavata Mahatmya it is told that the best Dharma in this world is to hear Lord's glories.
 For, thereby, one attains to the Divine Abode.

17. 2. Kirtana
 Kirtana is singing of Lord's glories. The devotee is thrilled with Divine Emotion. He loses himself in
the love of God. He gets horripilation in the body due to extreme love for God.
 He weeps in the middle when thinking of the glory of God. His voice becomes choked, and he flies
into a state of divine Bhava.
 The devotee is ever engaged in Japa of the Lord's Name and describing His glories to one and all.
 Wherever he goes he begins to sing the praise of God. He requests all to join his Kirtana. He sings
and dances in ecstasy. He makes others also dance.

 Such practices should be the outcome of a pure heart, and they should not be merely a show. God
knows the inner secret of all and none can cheat Him.
 There should be perfect straightforwardness and all his actions should be the natural outpouring
from his heart. This is the easiest of all modes of approach to God.

18.  In the Kali Yuga, iron age, Kirtana alone is the best Yoga-'Kalau Kesavakirtanam.’
 This is the prescribed method of devotion for this age. The mind is ever intent upon singing
Lord's Names and glories and it has no occasion to take interest in things of the world.
 Day and night the devotee feels the presence of God and thins out his ego. He becomes
Sattvic and pure at heart.
3. Smarana
 Smarana is remembrance of the Lord at all times. This is unbroken memory of the Name
and Form of the Lord.
 The mind does not think of any object of the world, but is ever engrossed in thinking of the
glorious Lord alone.

19.  The mind meditates on what is heard about the glories of God and His virtues, Names, etc., and
forgets even the body and contents itself in the remembrance of God, just as Dhruva or
Prahlada did.
 Even Japa is only remembrance of God and comes under this category of Bhakti.
 Remembrance also includes hearing of stories pertaining to God at all times, talking of God,
teaching to others what pertains to God, meditation on the attributes of God, etc.
 Remembrance has no particular time. God is to be remembered at all times, without break, so
long as one has got his consciousness intact.
 Right up from his getting up from sleep in the morning, until he is completely overpowered by
sleep in the night, a person is to remember God.
 He has no other duty in this world except remembrance of God.

20.  Remembrance of God alone can destroy all worldly Samskaras. Remembrance of God alone
can turn away the mind from sense-objects. Generally the mind runs extrovert.
 But remembrance of God makes it introvert and does not allow it to run to particular objects
of the world. Remembrance of God is a very difficult method of Sadhana. It is not possible to
remember God at all times. The mind will cheat the person.
 He will think that he is meditating on God, but actually he will be dreaming of some object of
the world or something connected with name and fame.
 Remembrance is equal to concentration or meditation. All the qualities which a Raja Yogin
prescribes for the practice of meditation should be acquired by a Bhakta who wants to
practise Smarana-Bhakti.
 Smarana is swimming against the forceful current of the river of Maya. Smarana leads to
exclusive meditation on God, as is done in Raja Yoga.

21. 4. Padasevana
 Padasevana is serving the Lord's feet. Actually this can be done only by Lakshmi or Parvati.
No mortal being has got the fortune to practise this method of Bhakti for the Lord is not
visible to the physical eyes. But it is possible to serve the image of God in idols and better
still, taking the whole humanity as God. This is Padasevana.
 Padasevana is service of the sick. Padasevana is service of the poor. Padasevana is service of
the whole humanity at large.
 The whole universe is only Virat-Svarupa. Service of the world is service of the Lord.
 Service of the Lord's feet can be done through formal worship to Murtis or idols in temples
or to a mental image of God.
5. Archana
Archana is worship of the Lord. "Those who perform the worship of Vishnu in this world,
attain the immortal and blissful state of Moksha."

22.  Thus says the Vishnu-Rahasya. Worship can be done either through an image or a picture or
even a mental form. The image should be one appealing to the mind of the worshipper.
 Worship can be done either with external materials or merely through an internal Bhava or
strong feeling.
 The latter one is an advanced form of worship which only men of purified intellect can do.
Worship should be done according to the rules laid down in the Varnashrama-Dharma or in the
case of advanced devotees worship can be done in any manner they like.
 The purpose of worship is to please the Lord, to purify the heart through surrender of the ego
and love of God.
 Serving the poor people and worshipping saints is also worship of the Virat-Svarupa of the Lord.
The Lord appears in all forms.

23.  He is everything. The scriptures declare that the Lord alone appears as the sentient and the
insentient beings. The devotee should have Narayana-Bhava or Isvara-Bhava in all beings.
 He should consider all creatures, down even to the worm as merely God. This is the highest
form of Worship.
6. Vandana
 Vandana is prayer and prostration. Humble prostration touching the earth with the eight
limbs of the body (Sashtanga-Namaskara), with faith and reverence, before a form of God, or
prostration to all beings knowing them to be the forms of the One God, and getting absorbed
in the Divine Love of the Lord is termed prostration to God.
 The Bhagavata says: "The sky, air, fire, water, earth, stars, planets, the cardinal points
(directions), trees, rivers, seas and all living beings constitute the body of Sri Hari.

24.  The devotee should bow before everything in absolute devotion, thinking that he is bowing
before God Himself."
 Lord Krishna says to Uddhava: "Giving no attention to those who laugh in ridicule, forgetting
the body and insensible to shame, one should prostrate and bow down to all beings, even
to the dog, the ass, the Chandala and the cow.
 All is Myself, and nothing is but Myself."
 The ego or Ahankara is effaced out completely through devout prayer and prostration to
God. The Divine Grace descends upon the devotee and man becomes God.
 7. Dasya
 Dasya-Bhakti is the love of God through servant-sentiment. To serve God and carry out His
wishes, realising His virtues, nature, mystery and glory, considering oneself as a slave of
God, the Supreme Master is Dasya-Bhakti.

25.  Serving and worshipping the Murtis in temples, sweeping the temples, meditating on God, and
mentally serving Him like a slave, serving the saints and the sages, serving the devotees of God,
serving the poor and the sick people who are forms of God, is also included in Dasya-Bhakti.
 To follow the words of the scriptures, to act according to the injunctions of the Vedas,
considering them to be direct words of God, is Dasya-Bhakti.
 Association with and service of love-intoxicated devotees and service of those who have
knowledge of God is Dasya-Bhakti.
 The purpose behind Dasya-Bhakti is to be ever with God in order to offer services to Him and
win His Divine Grace and attain thereby Immortality.
8. Sakhya
 Sakhya-Bhava is cultivation of friend-sentiment with God. The inmates of the family of
Nandagopa cultivated this Bhakti. Arjuna cultivated this kind of Bhakti.

26.  The Bhagavata says: "Oh, how wonderful is the fortune of the people of Vraja, of cowherd Nanda
whose dear friend is the perfect, eternal Brahman of Absolute Bliss!".
 To be always with the Lord, to treat Him as one's own relative or a friend, belonging to one's own
family, to be in His company at all times, to love Him as one's own Self, is Sakhya-Bhava of Bhakti-
Marga.
 The devotee of Sakhya-Bhava takes up with eagerness any work of the Lord leaving aside even the
most important and urgent and pressing work, assuming an attitude of neglect towards personal
work, and totally concerning himself with the love of the Lord.
 How do friends, real friends love in this world? What an amount of love they possess between one
another? Such a love is developed towards God instead of towards man.
 Physical love is turned into spiritual love. There is a transformation of the mundane into the
Eternal.
9. Atma-Nivedana
Atma-Nivedana is self-surrender. In the Vishnu-Sahasranama it is said: "The heart of one who has
taken refuge in Vasudeva, who is wholly devoted to Vasudeva, gets entirely purified, and he attains
Brahman, the Eternal."

27.  The devotee offers everything to God, 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 has given his self for God.
 He has become part and parcel of God. God takes care of him and God treats him as Himself.
Grief and sorrow, pleasure and pain, the devotee treats as gifts sent by God and does not attach
himself to them.
 He considers himself as a puppet of God and an instrument in the hands of God.
 He does not feel egoistic, for he has no ego. His ego has gone over to God. It is not his duty to
take care of his wife, children, etc., for he himself has no independent existence apart from God.
 God will take care of all. He knows how to lead the world in the right path.
 One need not think that he is born to lead the world.
 God is there who will look to everything which man cannot even dream of.

28.  He has no sensual craving, for he has no body as it is offered to God. He does not adore or
love his body for it is God's business to see to it.
 He only feels the presence of God and nothing else. He is fearless, for God is helping him at
all times. He has no enemy for he has given himself up to God who has no enemies or
friends.
 He has no anxiety for he has attained everything by attaining the grace of God. He has not
even the thought of salvation; rather he does not want salvation even; he merely wants God
and nothing but God. He is satisfied with the love of God for by that there is nothing that is
not attained. What is there to be attained, when God has sent His grace upon the devotee?
The devotee does not want to become sugar but taste sugar.
 There is pleasure in tasting sugar, but not in becoming sugar itself. So the devotee feels that
there is supreme joy more in loving God than becoming God.
 God shall take complete care of the devotee. "I am Thine," says the devotee.