Note: we?re off topic, another thread should be started to continue historical yogic timelines and interpretations, realizing of course it would simply be a practice in human curiosity since yoga is simply a means to stir the stew?when the stew is absolute the means will have dissolved else it has become an obstacle.
Continue discussion here
The first time we see the mention of the 3 or 4 Yogas(I am not entirely sure if Jnana is considered separate from Raja in the Gita) is in the Gita. According to religious tradition, the Gita was spoken by Lord Krishna to Arjuna 5000 years ago. This is based on Puranic timelines which stretch back millions of years ago… However, if we started believing religious history we might as well conclude that the Earth was created 6000 years ago, Adam and Eve were the first humans on Earth, and Jesus was born from immaculate conception.
Obviously one cannot rely on religious history to determine actual history. If we look at secular scholarship on the dating of the Gita, it is clear the Gita appeared much later than the Upanishads and Buddhism. It definitely was not composed 5000 years ago. It is a post-Buddhist text. The Gita has been composed by anonymous author/s and is basically an early attempt to reconcile competing philosophical viewpoints that were in vogue in India then(Samkhya, Vedanta, Buddhism) Hence why the Gita often presents contradictory paths to attempt to include and synthesize as many schools of thoughts that it can. However, it is debatable how successful it is in achieving this goal.
The classical Samkhya school of thought does not support the Samkhya as presented in the Gita. Likewise, the classical Vedanta school of thought does not support the Vedanta as presented in the Gita. Hence, why the need has arisen by many Vedanta scholars to reinterpret the Gita to bring it inline with their doctrine.
Normally, we think of the Neo-Hindu interpretation of the Karma, Bhakti, Jnana and Raja path as being complimentary to one another and leading to the same goal. However, in actuality, these paths are not at all the same and differ from each other markedly. Nor is there consensus that each of these path are equally valid. Many Jnana yogis do not at all agree with the path of Bhakti yogis, myself included. Similarly, many Bhakti yogis do not agree with the path of Jnana yogis. Sankara refuted the Karma Yoga path and demonstrated the superiority of the Jnana Yoga path.
The usage of the terms for the 4 Yogas is also rather ambiguous. Not every tradition interprets them in the same way. The Jnana Yogis see Bhakti as devotion for Brahman which many carry out not through worship of any idol, but remembrance, contemplation and self inquiry i.e. philosophy. The Karma Yogis see bhakti as devotion to their duties. But Bhakti Yogis see bhakti as devotion to an actual personal god, often a very specific god(Krishna, or Shiva, or Durga) and they practice through worshiping idols of their god, chanting the name of their god, hymns to their god and rituals to their god.
The Jnana Yogis see karma as more as mindfully doing whatever duties one has in life. The Bhakti Yogis see karma as simply as service to their god and helping the cause of their god(such as missionary activity to further the name of their god) But the Karma yogi sees karma as dutifully executing every obligation as enjoined on them by their caste and ashrama(age group). There are stories in Hindusim for example how a housewife becomes liberated simply by doing her duties of serving her husband and childern. This is a more liberal and modern interpretation of doing karma yoga, what was traditionally considered to be doing your duties was performing the rituals and rites of the Vedas properly and regularly. This was considered enough for liberation.
Thus every Yoga is a unique and different system to reach salvation. Not all are considered equally valid.
Raja Yoga is an interesting one, because Raja Yoga is not really a Yoga in itself, but rather the science of Yoga itself. It is basically the scientific form of practicing Yoga. It explans why any of the three Yoga’s actually work. How is it possible for example that somebody who worships a god of elephants or a god of monkeys is able to reach enlightenment or attain spiritual powers? Raja Yoga explains: It is not actually the concept of god they are using that is causing their enlightenment, but it is the psychological process taking place in the mind affected by their fervent devotion to a single thought stream, which is allowing the thought activity to slow down and thereby leading to a more purified consciousness and the resultant virtues that come with it.
In other words any kind of practice which can cause the thought activity to reduce will bring about exactly the same effect. There are much more scientific ways of achieving this than worshiping an elephant 
I have already discussed why Karma Yoga cannot lead to liberation: No amount of good deeds can produce liberation, because good deeds can only guarantee a better future life. If I do good deeds today such as helping a charity, maybe in the future I will be rewarded for the good I did, but whence this reward comes my karmic balance is back to zero. The aim of liberation is to completely transcend karma. Thus accuring any karma, good or bad is undesirable.
Worse than Karma Yoga is Bhakti Yoga. In Karma Yoga one is still at least involved in something real; bhakti Yoga is about the blind worship of imaginary creatures. It is like worshiping dragons from fairytales. The practice of idolatry is synonymous with Bhakti Yoga. If one looks at any religion, idolatry is strongly criticized, more violently in Abrahamic religions. However, it is also strongly criticized in Zoroastrianism, Sikhism, Buddhism and the original Hinduism of the Upanishads. There has to be a reason for this and it is strongly evident if one looks at the religious landscape of India today: It is steeped in superstition, blind faith and ritualism. This is the natural outcome of what happens if one allows people to make and worship idols. It promotes religious anarchy, because then everybody will start to do the same: idols of elephants, idols of monkeys; idols of rats; idols of people; idols of whatever. This results in fragmentation and the loss of religious unity.
The very first problem of allowing the construction of idols is that it externalizes ones relationship with god. Rather than relating to god within ones own heart and being, one begins to relate to god through the meditation of an idol. The mind is then put into the habit of obsessing over the idol itself, that the idol itself is worshiped. Many idol worshipers swear that they are not worshiping the idol itself, but the deity or power it symbolizes, but in practice they are actually worshiping the idol itself. This is why many idol worshipers psychologically view god as something separate from themselves, rather than their own being.
The second problem is it promotes superstition and spiritual immaturity. If it is already enough to simply just sit in silence with yourself and inquire into yourself, what need is there for elaborate rituals and grandiosity to manmade images? This effectively simply distracts one from the real god within.
The third problem is that the practice is inherently contradictory. If it is accepted that god is beyond sensory perception and immaterial, then why represent god materially? If god is infinite, then why try to localize god in one place.
These are some of the reasons why Bhakti Yoga is considered an inferior practice and only recommended for the lowest common denominator of spiritual folk.
The concept of the Four Yogas is a classification within Hindu philosophy that represents four main paths to spiritual realization and self-discovery. These paths are ways for individuals to approach and attain a higher state of consciousness. The Four Paths of Yoga are:
Karma Yoga:
Bhakti Yoga:
Jnana Yoga:
Raja Yoga:
Each of the Four Yogas offers a distinct approach suited to different temperaments and inclinations. Some individuals may find resonance with one path over the others, while some may integrate aspects of multiple paths into their practice. The ultimate goal of all these paths is spiritual liberation (moksha) and the realization of the true self.
It's important to note that while the Four Yogas are a well-known classification, there are also other paths of yoga, such as Hatha Yoga and Tantra Yoga, each with its unique emphasis and practices.
Thanks for the enlightening topic and offering a deeper understanding of yoga's diverse practices. While checking physical fitness options, I came across esporta fitness reviews , which often emphasize the importance of incorporating a holistic approach to health, much like the principles of yoga. It's interesting to see how modern fitness centers are increasingly aligning with these age-old wellness philosophies. This blend of traditional and contemporary practices is truly beneficial for overall well-being.
I read the Bhagavad Gita for years. It is my favorite Hindu book. I kept on my always.
India is my favorite tradition of Buddhism/Yoga. I used to go to Paramahansa Yogananda's Lake Shrine in the Pacific Palisades. I feel great love for India people. India is my favorite country. I plan on going some day. I watch youtube videos of people that have been there. What does your name Surya_Deva mean? Also what is Samkhya? I am very interested to know this. As far as Raja, Bhakti, Jhana Yoga and Karma yoga can you recommend what is the best path to follow? Do you have a preference?
Thanks!