The interplay of Jñāna, Karma and Bhakti

The following verses are from the Bhagavad Gītā:

B.G. 3.3

श्रीभगवानुवाच |
लोकेऽस्मिन्द्विविधा निष्ठा पुरा प्रोक्ता मयानघ |
ज्ञानयोगेन साङ्ख्यानां कर्मयोगेन योगिनाम् || 3||

śhrī bhagavān uvācha
loke ’smin dvi-vidhā niṣhṭhā purā proktā mayānagha
jñāna-yogena Sāṃkhyānāṁ karma-yogena yoginām

O sinless Arjuna, in this world to achieve equanimity a twofold path has been enunciated by Me before, the path of Knowledge, for men or renunciation (Sāṃkhyayogi), and the path of Action, for men of action (Karmayogi)

B.G. 5.4.

साङ्ख्ययोगौ पृथग्बाला: प्रवदन्ति न पण्डिता: |
एकमप्यास्थित: सम्यगुभयोर्विन्दते फलम् || 4||

Sāṃkhya-Yogau pṛithag bālāḥ pravadanti na paṇḍitāḥ
ekamapyāsthitaḥ samyag ubhayor vindate phalam

The ignorant, not the wise, speak of the Discipline of Knowledge (Sāṃkhya) and the Discipline of Action (KarmaYoga), as different. He, who is well established in one gets the fruits of both.

B.G. 5.5.

यत्साङ्ख्यै: प्राप्यते स्थानं तद्योगैरपि गम्यते |
एकं साङ्ख्यं च योगं च य: पश्यति स पश्यति || 5||

yat Sāṃkhyaiḥ prāpyate sthānaṁ tad Yogair api gamyate
ekaṁ Sāṃkhyaṁ cha Yogaṁ cha yaḥ paśhyati sa paśhyati

The supreme state which is attained by the Sāṃkhyayogi is also reached by the Karmayogi. He who sees that the ways (as result) of Sāṃkhya-Yoga and Karma-Yoga are one, perceives the reality.

Our interpretations:

1. There are two paths: the path of action (Karma Yoga) and the path of knowledge (Jñāna Yoga). Both can be practised through the human body. In the discipline of action is the predominance of performing duties meticulously, but with a selfless attitude. In the discipline of knowledge is the predominance of the imperishable, thereby focus on renunciation. In the discipline of devotion (Bhakti Yoga) is the predominance of God and thereby becoming a neutral observer.

2. He who sees that the ways of Sāṃkhya Yoga and Karma Yoga are one, sees reality. Sāṃkhya leads to establishment in the Self. The awareness of the Self leads the sādhaka to renounce matter. In Karma Yoga one renounces matter and through his work he gets established in the Self. He applies the body to the service of the world. To detach the body from the self is Jñāna Yoga.

3. A person should perform action till he develops dispassion for pleasures that come along with the action. Then he becomes eligible for Jñāna Yoga or he develops faith in God and then he is qualified for bhakti Yoga. Karma Yoga is a means for Jñāna Yoga and for Bhakti Yoga but also an end as it can lead to self-realization. However, there is no linearity always involved and any of these paths can come naturally to any person at any point in point.

4. Only ignorant persons see Sāṃkhya and Yoga as separate. Even if you understand one of them, you get the fruits of both. The one who understands the integral unity of these two is seeing reality in its true nature.

5. Sāṃkhya Yoga is establishment in the Self through discriminating the perception of the Self from the body. Karma Yoga and Sāṃkhya Yoga both produce the same result, the means are different. The ignorant see them as two separate paths. Both paths will lead to the same.

6. In these two paths man’s effort is important. Therefore the use of the word fruit/consequences (phala) should be understood. In Jñāna Yoga, the effort in the form of discrimination between body and inner self is important. In Karma Yoga the effort in the form of action for the welfare of others is important. Both lead to the fruit of self realization or attainment of the absolute. Performance to duty is Karma Yoga. Inclination to discharging one’s duty is Jñāna Yoga. Performance and no-performance are the means.

7. Without Yoga sādhanā (spiritual discipline and practice) there is no Sāṃkhya. If we only follow Sāṃkhya without getting into the ‘how-to’ part, we stay at the level of conceptualization. But if we bring in Yoga, we see them in collaboration. Otherwise it is like someone speaks the truth but does not tell you how to get to that truth yourself. In that case you cannot apply or internalize it. You cannot embody it. We need to see Jñāna, Karma, Bhakti as interrelated: Samkhya leads you to Jñāna. But to embody its knowledge it is necessary to work on Karma and Bhakti.

Which of these three paths are superior for you and please explain: Karma Yoga, Jñāna Yoga, Bhakti Yoga? Please give your comments after reading these verses online on

https://magazine.omrise.org/2020/06/the-interplay-of-jnana-karma-and-bhakti/