When Krishna declares bhakti-yoga to be the highest yoga, why does he describe other yogas too?

Podcast:

Question:
When Krishna declares in the Bhagavad Gita 6.47 that Bhakti Yoga is the highest, why does He describe other Yogas?

Answer:
Knowledge progresses from the familiar to the unfamiliar. This means that when someone is teaching or speaking, the usual approach is to start from points that are familiar to the listener and gradually move toward concepts that are less familiar. This is how knowledge naturally grows.

In the context of the Bhagavad Gita, the teaching is addressed to Arjuna, who is facing a very specific dilemma on the battlefield. Although the knowledge Krishna imparts is timeless, it is also timely—tailored to Arjuna’s situation. Arjuna is primarily considering two choices: to act and become entangled in the fruits of action, or to renounce the world, which would mean giving up his responsibilities. Arjuna initially thinks that renunciation would be better because it would avoid bad karma. Thus, he frames his problem as a polarity between action and entanglement, and inaction and non-entanglement, and he prefers inaction.

Krishna begins teaching from Arjuna’s current perspective and gradually elevates his understanding. First, Krishna explains that instead of renouncing action externally, one can practice renunciation in action—this is Karma Yoga. The first five chapters focus extensively on Karma Yoga at progressively deeper levels.

Then Krishna moves forward and synthesizes Karma Yoga with Jnana Yoga (knowledge yoga), showing that by working with detachment, one can act without becoming entangled. This is internal renunciation rather than external renunciation.

Next, Krishna discusses Dhyana Yoga (meditation) as a means of moving toward perfection, explaining how one can live as a true renunciate when the mind has become calm and steady. This leads toward liberation.

Finally, Krishna introduces Bhakti Yoga—the path of loving devotion. Bhakti Yoga is presented as a synthesis of action and renunciation, but not just through internal detachment; it is internal attachment and submission to Krishna Himself. This is the highest and most direct path to perfection.

Since Arjuna was already considering Jnana Yoga as an option, Krishna addresses this as well, especially in chapters 7 to 12, which mainly focus on Bhakti Yoga. Chapter 13 includes Arjuna’s questions about Jnana Yoga and Sankhya philosophy, closely related to knowledge yoga. Krishna then analyzes these paths further in subsequent chapters. In chapter 18, Krishna summarizes and again highlights Bhakti Yoga as the recommended path.

Thus, because Arjuna was weighing different options, Krishna systematically guides him through all these paths to arrive at the best choice. Krishna does not reject any path; all are valid and valuable for seekers with different dispositions. Each path can help unleash spiritual potential and aid progress.

This timely, contextual explanation of various yogas alongside Bhakti Yoga is meant to meet Arjuna’s specific needs.

From a timeless, universal perspective, glorification is often most effective through comparison. For example, if someone says Sachin Tendulkar scored 100 Test centuries, that fact alone might not seem as impressive as when we consider the entire history of cricket, where no one else has reached that milestone. Comparison helps place a fact in broader context, highlighting its importance.

Similarly, Krishna’s comparative analysis of various yogas not only extols the glory of Bhakti Yoga but also provides seekers, beyond Arjuna’s battlefield context, with an introductory understanding of other spiritual paths.

Therefore, Krishna’s message is both universal and specific. It is universal in that He accepts and explains the value of multiple paths, and specific in that He recommends Bhakti Yoga as the best path for Arjuna.

Thank you.
Hare Krishna.