＜We will continue reading the commentary on the Bhagavad Gita.＞

Therefore, a careful investigation of the subject reveals that the main purpose of the Bhagavad Gita is to guide the Jiva (the individual soul, or worldly human being) who has become integrated into the ocean of worldly existence due to ignorance that descends from eternity, towards the realization of God. And with this purpose in view, it prescribes the means by which a person can realize God even while properly performing their daily worldly duties. This wonderful art of applying spiritual truths to actual life is revealed in the Bhagavad Gita. The Bhagavad Gita prescribes two paths for realizing God, which are suitable for the nature and qualifications of the Sadhaka (the one who is practicing spiritual discipline). These two paths are: (1) the path of knowledge (Sankhya Yoga), and (2) the path of Karma Yoga (the path of Yoga) (III.3).

Here, it may be pointed out that almost all scriptures refer to three main methods for realizing God: (1) action, (2) worship, and (3) knowledge. Then, how does the Bhagavad Gita speak of only two paths? Is it considered a cultic faith? However, many students of the Bhagavad Gita understand its teachings to emphasize devotion, and the Lord himself draws out the special glory of devotion in clear words in several places (VI.47), and declares that realization (awakening) for the disciple is more easily achieved through devotion (VIII.14). Our answer to this question is that the fact that "upasana" (worship) is treated along with action and knowledge in the scriptures means that it is covered by the two paths mentioned above. When a person worships God and recognizes that God is one with him, such worship belongs to the path of knowledge (Sānkhyanişthā). And when it is practiced from the point of view of diversity, it is included in the path of action (Yoganişthā). This is the main difference between the path of knowledge (Sānkhyanişthā) and the path of action (Yoganişthā). Similarly, verse 24 of Chapter XIII speaks of realizing God only through the practice of meditation. However, it should also be understood that meditation practiced from the point of view of oneness with God belongs to the path of knowledge (Sānkhyanişthā), and meditation practiced from the point of view of diversity is included in the path of action (Yoganişthā). The general belief that devotion is the main means of realizing God in the Bhagavad Gita is also correct. Devotion is given a very high place in the Bhagavad Gita, and in several places, clear instructions are given to Arjuna to cultivate devotion (IX.34; XII.8; XVIII.57, 65, 66). Nevertheless, the Bhagavad Gita maintains only two paths. According to this, devotion forms part of the discipline of yoga. And since devotion is related to activity, it cannot be asserted that the above view supported by the Bhagavad Gita is completely contrary to reason. The issue of how devotion is related to the discipline of yoga will be considered in the latter part of this discussion.

Also, the words "Nāyana" (Jñāna) and "Karma" are used in the Bhagavad Gita, and they have special meanings in various contexts. In the Bhagavad Gita, "Karma" and Karmayoga, and "Nāyana" (Jñāna) and Jñānayoga are not the same. According to the Bhagavad Gita, actions prescribed in the scriptures can be performed from both the perspective of the path of knowledge and the path of yoga. Even the path of knowledge does not oppose such actions. In the path of yoga, only the performance of actions is recognized as spiritual practice (VI.3), but the actual abandonment of actions is considered an obstacle (III.4, verses II.47-51, verse III.19, and verse IV.42). Arjuna is instructed to act according to the path of yoga. On the other hand, in verses III.28 and V.8, 9, 13, the Lord teaches how to perform actions from the perspective of the path of knowledge. There is no room for choosing either path out of mere interest. Instead, the Lord speaks to those who act with refined intelligence and delicate motivations (verses II.42-44 and 49; VII.20-23; IX.20-21, 23-24).

The word "Jñāna" is not only used in the Bhagavad Gita in the sense of Jñānayoga, the path of knowledge. It also means self-realization. This is the highest point of all spiritual practices, the pinnacle of the path of knowledge and the path of yoga, and is also called true knowledge or the realization of truth. While verses 24 and 25 of Chapter IV discuss Jñānayoga, the same chapter, verses 36-39, refer to "Jñāna," which is the pinnacle of all spiritual practices, self-realization. Thus, in other places as well, the word should be interpreted according to the context in which it is used.

Here, we briefly describe the important characteristics and main differences between the path of knowledge and the path of yoga, their derivations, the qualities of people who should follow these paths, and how the two paths are independent yet interdependent.



Comment:
Jñäna is read as "nya-na" or "ga-na" depending on the school, but here I have used the reading that matches the school I attend.