3.1-3.9: KarmaYoga is better for you if you are not qualified for Jnana Yoga.

3.10-3.16: If you are not qualified even for Karma Yoga then practice Karma Kanda

3.17-3.24: If you are qualified for Jana Yoga, still practice Karma Yoga to set example

3.25-329: Karma Yoga and Karma Kanda difference

3.30-3.35: How Karma Yoga elevates

3.36-3.43: Overcome lust, the main obstacle on the path of Karma Yoga.

We are discussing the first section: 3.1-3.9: Karma Yoga is better for you if you are not qualified for Jnana Yoga. There are two levels for practicing spiritual life: Karma Yoga and Jnana Yoga.

Srila Prabhupada writes here:

“Religion without philosophy is sentiment, or sometimes fanaticism, while philosophy without religion is mental speculation.”

Both of them are important, and religion enables us to engage in activities. Chanting Hare Krishna can be considered a religious practice, while studying the Bhagavad Gita is a philosophical pursuit. However, in this case, the study of the Bhagavad Gita is not entirely separate from religion, as it is related to Krishna, making it a devotional activity. Generally, activities involving intellectual and philosophical understanding fall under the category of philosophy, while religion involves engaging in actions to gain a religious experience. When there is no philosophical understanding, it tends to become mere sentiment. For example, someone might ask, “Why do you worship Krishna?” and the response might be, “Because it feels good.” Similarly, someone might claim that worshiping a particular guru or deity makes them feel good. This sentiment can lead to fanaticism if one starts believing that not worshiping their chosen deity will result in damnation.

On the other hand, philosophy without religion results in mental speculation. This occurs when a person engages in contemplation without putting any effort into practical transformation. For instance, someone might ponder whether God exists while sitting in an armchair after a heavy Sunday lunch, reading the newspaper, and coming across news of a devastating earthquake. This kind of mental speculation doesn’t lead to any concrete realization or action. Such a person might even question the existence of God based on the suffering they see in the world. They might then proceed to pick up a glass of wine, thinking that the pleasure it provides is real and tangible, unlike their abstract musings about God. When people remain on the platform of mental speculation, they fail to take steps to realize higher realities.

If we truly desire to understand and realize higher truths, we must engage in a systematic spiritual practice. Such a practice requires both philosophical understanding and religious engagement. When religion and philosophy are both present, we make steady progress in our spiritual journey.

Like in Science:

1. Theory

2. Experiment

When theory and experiment are both present, science becomes a complete body of knowledge.

For example, Newton observed fruit falling. While many others had likely witnessed falling fruit before and simply picked and ate it, Newton’s approach was different. He contemplated why it happened and postulated the principle of gravity. Theory involves observing something and seeking an explanation for it.

Once we’ve observed something, the next step is to experiment to verify its correctness. We conduct various experiments to either confirm or disprove the theory.

Similarly, in Spirituality:

1. Philosophy

2. Religion

(This is an approximate or rough comparison.)

Philosophy constitutes the theoretical understanding of the soul and body, whereas religion pertains to practical aspects. For instance, through philosophy, we comprehend that the practice of religion, like chanting, can lead to the experience of higher happiness. Consequently, lower desires, such as bad habits, diminish.

When both these elements are present, Spirituality transforms into a higher-dimensional science. This dimension surpasses the scope of modern science, leading to personal transformation.

Material science predominantly relies on experimentation, while spiritual science is rooted in experience. Experiments are conducted on ourselves, and the effects must be personally felt. For instance, when someone chants “Hare Krishna,” they encounter elevated happiness. The act of chanting consistently purifies. Just as repeatability exists in general science, Bhakti Science also demonstrates it. Regular chanters often feel transformation and purity. The heart serves as the laboratory, and chanting is the process.

If there is only philosophy (theory) and no experience (experiments), then anyone can come up with any theory, as there is no experience. If someone conducts experiments but lacks a theory, there’s no background or overall understanding. Rituals may yield some benefits, yet a foundation of knowledge and understanding enhances it, growing with experience. For instance, someone visits a temple and feels uplifted; however, similar positive feelings arise when going to a movie theater. In such cases, the effect of visiting the temple might not endure, or someone might lack the inclination for intense Sadhana. Early-stage spiritual progress cannot rely solely on a feel-good factor. Intense Sadhana requires an underlying understanding of its necessity.

At times, chanting brings immense joy, while occasionally, it might not. The fluctuations stem from the influence of the lower modes of nature, like sine waves, rising and falling. Tolerance for a while will quell these fluctuations, replaced by better modes.

In a broad sense, Srila Prabhupada correlates Philosophy with Jnana and religion with Karma Yoga or Bhakti Yoga. A more detailed discussion on this will follow later.

Bg 3.4

na karmaṇām anārambhān
naiṣkarmyaṁ puruṣo ’śnute
na ca sannyasanād eva
siddhiṁ samadhigacchati

Word for word:

na — not; karmaṇām — of prescribed duties; anārambhāt — by nonperformance; naiṣkarmyam — freedom from reaction; puruṣaḥ — a man; aśnute — achieves; na — nor; ca — also; sannyasanāt — by renunciation; eva — simply; siddhim — success; samadhigacchati — attains.

Translation:

Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.

na karmaṇām anārambhān

When one refrains from initiating Karma (anārambhān), merely abstaining from action doesn’t lead to achieving naiṣkarma (freedom from reaction).

naiṣkarmyaṁ puruṣo ’śnute

Also, merely adopting renunciation (sannyasanād eva) doesn’t lead to attaining Siddhi (perfection).

The connection between this verse and the previous one lies in the fact that while Jnana Yoga is superior to Karma Yoga, it’s not due to adopting external forms. Inner purification is paramount. Only when inner transformation occurs will the adoption of external practices lead to true change. Krishna indicates that mere abstention from activities or even renunciation, without inner change, is insufficient.

Both verses 3.4a and 3.4c start with the word “na,” signifying that adopting external forms doesn’t lead to inner transformation by itself.

In Bhakti, we also have external rituals—wearing Dhoti Kurta, applying tilak, etc. Srila Bhakti Vinod Thakur and Srila Bhakti Siddantha Thakur says it is not just by putting external forms one becomes a devotee. If a person possesses an vicious mindset, then that person is not a devotee but a representative of Kali (kalir chela).

Srila Prabhupada said in purport: “Without purification of heart, sannyāsa is simply a disturbance to the social order.”

For instance, the scriptural statement, “Sruti Smriti Panchratrika vidi vina ekantiki Harir bhakti utpatai kalpate,” warns that practicing Bhakti without scriptural authorization will cause utpata, disruptive & disturbing in nature. Similarly, the Mayavadi saying, “Danda graham matrena naro Narayana bhavet,” implies that just by external acts like holding a staff, one cannot transform into Narayana. Nara remains a servant of Narayana, and transformation requires more than outward gestures.

Krishna proceeds to explain that practicing Bhakti Yoga is far superior to these alternatives. In the subsequent verse, he highlights the difficulty in renouncing activities altogether.