“In his search he discovers the three noble ways of word (jnana), work (karma), and worship (bhakti), which teach him that his inner light is the only guide leading to mastery over his own life.”
- BKS Iyengar, Light on Pranayama
The three great paths of Yoga are Jnana Yoga - the Yoga of Wisdom, Bhakti Yoga - The Yoga of Devotion, and Karma Yoga - The Yoga of Action and its results. These are all paths that lead towards the same goal, that of Self-Realization, and are suited to practitioners, or sadhakas, of different temperaments.
Sadhana is a methodical, sequential means to accomplish the sadhaka’s aims in life. The sadhakas aims are right duty (dharma), a rightful purpose and means (artha), right inclinations (kama) and ultimate release or emancipation (moksa)...Our inclinations (kama) are made good through study of sacred texts and growth towards wisdom (svadhyaya and jnana sastra), and emancipation (moksa) is reached through devotion (bhakti sastra) and meditation (dhyana sastra). (Iyengar, xiii)
BKS Iyengar denotes in the Introduction to his Light on the Yoga Sutras that different schools of thought have interpreted the sutras in various ways, placing the emphasis on their particular path towards Self-Realization, whether on karma, jnana or bhakti. Mr Iyengar’s interpretation, he says, is based on a lifelong study of yoga, in the form of asana, pranayama and dhyana.
Jnana Yoga - The Yoga Of Wisdom
In jnana yoga the sadhaka devotes himself to the study of vedanta, perfect knowledge. While all of the paths are recommended to complement and work in conjunction with one another, this direct path is recommended for the highest level of aspirant.
Patanjali defines yoga as the cessation of the fluctuations of consciousness (i.2). He also states that the fluctuations arise from knowledge, that is, correct knowledge, illusion, delusion, sleep and memory. (i.6) and further on, that lack of knowledge is the source of all pains and sorrows. (ii.4) Patanjali’s antidote to stilling these fluctuations is abhyasa and vairagya - practice and detachment (i.12). This practice must be long, uninterrupted and alert (i.14) and the goal is near for those who are supremely vigorous and intense in practice (i.21).
Most of the description of what this long, uninterrupted practice entails is in the second pada, Sadhana Pada, and is simplified in the first sutra of the second pada, tapah svadhyaya Isvarapranidhanani kriyayogah - Burning zeal in practice, self-study and study of the scriptures and surrender to God are the acts of yoga. (ii.1) This sutra distills the practice of kriya yoga into the three tiers of the eight-limbed path of yoga. The path of action is the discipline of the body, mind and senses through, yama, niyama, asana, pranayama. The path of knowledge is the study of the self, through pratyahara and dharana, and the path of devotion is the surrender of everything to the Divine, dhyana and samadhi.
Bhakti Yoga - The Yoga of Devotion
While there are many devotional practices - performance of rituals (puja), devotional songs (kirtan), chanting the names of God (japa), bhakti yoga has a certain freedom, the power of inspiration, and is less structured than the other paths. (frawley, yoga & ayurveda, 57). Nonetheless, surrender of oneself to God, like the path of jnana yoga, is rigorous enough to be possible only for adepts. (iyengar, 20)
In practice, The citta may be restrained by profound meditation upon God and total surrender to him. - (i.23). God is represented by the syllable aum. Aum is to be repeated constantly, with feeling and realizing its full potential. (i.28) Meditation on God with the repetition of aum removes obstacles to the mastery of the inner self (i.29)
We also find in BKS Iyengar’s interpretation of the sutras the interrelation of the paths, when he says that “only when the body, mind & intelligence are fully purified is it possible to surrender totally to God”, as well as the rigor of the devotional path of Bhakti Yoga, when he states that “total surrender to God is beyond the abilities of most ordinary men and women.” (iyengar, 85)
Karma Yoga - The Yoga of Action and its Results
Mr. Iyengar explains that “all of our past actions exert their influence and mold our present and future lives. This is the law of Karma.” Karma Yoga is also recognized as the path of selfless service. The practice of Karma Yoga is that through constant service to others and the renunciation of attachment to the fruit of our work, we can begin to scour away some of the layers of negative samskaras that have built up through our lifetimes.
If you study yoga in a yoga ashram in India, you are expected to perform some form of karma yoga, this may consist of cooking, cleaning or administrating, but extends to helping animals, plants and the planet itself. “One’s spiritual practice should be of service to all beings or it has little value. Even liberated souls are not free from the practice of karma yoga which compels them to return to the world to help the ignorant.” (frawley, 58)
Karma Yoga is the path of action defined above and through long, uninterrupted practice of yama, niyama, asana and pranayama, we begin to cleanse ourselves of all of our past karmas. We learn that by constant practice on these various paths towards Self-Realization, all sadhakas can learn to still the fluctuations of consciousness, allowing the seer to dwell in his own true splendor (i.3).
Frawley, David, Yoga & Ayurveda, Self-Healing and Self-Realization, 1999.
Iyengar, BKS, Light on Pranayama, 2012.
Iyengar, BKS, Light on the Yoga Sutras of Pantanjali, 1993.