In the Bhagavad-Gita, Krishna lays out three paths of yoga as the means to achieve human perfection: the path of self-less action, the path of knowledge, and the path of devotion. In this paper I will argue for an interpretation of the Gita in which the path of devotion is the last step that leads to moksha. This is not to claim that bhakti yoga is more important than karma and jnana yoga, but rather that the latter two are more (...) elementary. In order to practice bhakti yoga, one must first have practiced karma and jnana yoga. All three forms of yoga are equally important—but there is a prioritized order in which they are to be practiced. On my reading, bhakti is more than having an intense feeling of love for God, because practicing devotion to God is an intellectual love of God that entails an intuitive understanding of the essence of things. My approach is to cross-examine the concept of human perfection as discussed in the Gita and Spinoza’s Ethics. Human perfection is characterized in both texts as a total liberation from being guided by things external to oneself other than one’s own nature. In other words, the aim of life is to liberate oneself by acquiring the right kind of knowledge. The freer one becomes and the more knowledge that one has, the more perfect one becomes. Thus, Spinoza’s idea of the “free man” resembles the self-realized agent in the Gita, because a human being becomes more “perfect” when he expresses God’s power to a greater degree. Bhakti yoga is the last step on the path to attain knowledge of God because in bhakti yoga, one employs the method of intuition to grasp God’s essence. As such, unlike karma and jnana yoga, the knowledge acquired in bhakti yoga is not empirical. In the Gita, rational devotion is a single act of both the mind and the heart, which, in turn, will lead to the practice of self-less actions. (shrink)

Scholars have questioned the doctrine of desireless action in the Bhagavadgita and questioned whether Krishna’s advice is to be taken literally on the basis that the Humean account of motivation is more plausible than the anti-Humean account. In this paper, I will avoid the Humean principle debate by proposing a new way of examining the term ‘desireless action’. I aim to show that Krishna’s advice can be rendered coherent on the basis that we understand a desireless action as an action (...) motivated by a benevolent desire. I will be referring to the notion of benevolence as constructed by Francis Hutcheson because there is a parallel between the Hutchesonian experience of benevolence and purusha, or pure consciousness. Benevolent desire results in a desireless action since to act benevolently is to act ‘disinterestedly’ and thereby accepting purusha as one’s true nature. (shrink)