03 Jan 2026

Datta Vedaantah - Yoga Parva: Chapter-12: Yoga Samanvaya Jnaanam

(Knowledge of Correlation of Ways of Yoga)

O Learned and Devoted Servants of God,

Discrimination of souls by region, religion, caste, colour and gender is the worst angle of ignorance, which is very much disliked by God and one has to take this precaution in order to please God. Among these factors, religion is very important because the original human incarnation of any religion is the same mediated God (Ishvara) existing in different human media and the same God prepared the scripture of every religion with the same basic essence presented in different languages with different cultural examples. The unity of the religions of the world is the same unity of sub-religions in Hinduism. Bringing the unity between sub-religions of Hinduism is like removing the walls of a house to make it a big hall. Bringing the unity of religions in the world is like joining all the big halls to make one biggest hall (all the other religions are already big halls having one form of God and there are no sub-religions in any religion of the world). Hinduism united as a micro model represents the universal-religion, which is the macro model of united religions of the world.
Region is not important because in this sacred India a bad soul like Duryodhana is born and in foreign country, a sacred soul like Jesus is born. Caste is not important because a demon like Ravana is born in the upper most caste called Brahmanas and exceptional devotee like Shabari is born in a scheduled caste. Gender is not important because a bad lady like Mandhara is born and a good lady like Sita is born in females. In males, a bad man like Ravana is born and in the same males, a good man like Rama is born. Colour is not important because the sage Vyaasa, who is the source of entire knowledge, is black whereas white coloured Kaikeyii is the source of ignorance! All these factors are external only and not related to internal mind, intelligence, attitudes and qualities of the soul coming from several births.
The external culture seen by our eyes like physical form, dress and food habits are not at all important. The meaning conveyed to us in the form of knowledge decides the value and not the language, physical form, dress, food habits and other aspects of external culture. The same God has written all the scriptures of all the religions in this world and the difference is only in the external language and culture since the basic concepts (God exists, sins shall be strictly avoided since God dislikes them, good works must be done as far as possible since God likes them etc.,) are one and the same. Unfortunately, there is only one earth and one humanity created by one God! If there are several Gods of several religions, several earths with human beings must be available! Hence, you can love God seen in culture of your religion, but, if you insult God of other religions seen in different cultures, remember that you are insulting your God only!
All religions were very pure in the beginning since their concepts were established by the original incarnations and good followers also supported through propagation. But, in course of time, bad egoistic and fanatic followers twisted these concepts and created bad concepts. Due to this, all religions became mixtures of good and bad like the human beings! With your sharp scientific analysis, if you filter all the bad concepts from all religions, you will be surprised to find all the remaining good concepts of all religions are one and the same! If you have water in some cups and mix different colours with the water in different cups, you will feel that the contents of the cups are different. If you filter all the colours, you will find the original same pure water in all the cups. Conversion from one religion to the other is basic foolishness since you can filter the bad concepts of your own religion and follow it. You can remove the poison from your food and then eat it instead of going to other house to eat different type of food, which is also poisoned!
Some scholars say that some religions are good like straight running rivers and some religions are bad like curved rivers, even though all the rivers (religions) end in the same sea (God). They say that it is better to convert from bad religion to good religion. For this, they quote a verse (Ṛjukuṭilanānāpathajuṣāṃ nṛṇāmeko gamyaḥ…). The verse says that this difference is due to the different tastes of human beings (Rucīnāṃ vaicitryāt). The actual picture is that every religion contains people with different tastes and hence, in every religion you will find straight good paths and curved bad paths. Good people select straight path and bad people select curved path in any religion. All religions end in God provided you travel in the straight path whatever may be your religion.
You will understand the total picture by drawing a square representing this world and keeping Hinduism, Buddhism, Christianity and Islam on the four sides. If you like, you can keep other religions also liked by you in the four corners. From each religion you draw two lines (one straight and other curved) and let all the lines meet at the centre (God) of the square. This means that in every religion there are both good and bad paths followed by good and bad disciples respectively to reach the centre (God). The straight line in each religion is created by the original incarnation of that religion and is supported by good followers. The curved line in each religion is created and supported by bad followers. Everybody will reach the central point through any path provided he/she is not an atheist. But, one will reach God quickly by straight path and the other will reach God after a long time through curved path. Both types of paths (rivers) exist in each religion and hence, conversion shall be from curved path to straight path and shall not be from one religion to the other religion!
There are three types of souls:- 1) Best theists, 2) Intermediate atheistic theists and 3) Atheists. Best theists believe in the existence of God and are highly devoted to God. Either due to fear for hell or love to God, who dislikes the sins, these souls try their best not to do sins if not merits. Sometimes they fail to control their mind and do sins also for which the hell in the middle Bhuuloka is meant to reform them through punishments. Many a time, they do merits for benefits due to which they reach the temporary heaven (third upper world), which is above Bhuuloka. Hence, doing good deeds even for heavenly pleasures is certainly very high level. Their weakness and defects are rectifiable through punishments given here and there. They have bright chance to cross Pravrutti and enter into Nivrutti to go to the abode of God after death and to recognize God in human form here.
The middle atheistic theists are descendents of first type and these doubt the existence of God and avoid small sins, but, do big sins due to attractions. All these also go to hell and heaven. They never bother about God here and there and are totally involved in worldly life only. The lowest atheists never believe or even doubt about the existence of God and always scold God. They do sins only, but, secretly, so that they escape the punishments given by the Government here. They never go back to do any possible sin since they don’t believe in the punishment from God. They are also punished by God here as well as there. The word ‘there’ means not the hell present in Bhuuloka, but, means horrible hells existing below Bhuuloka and these are condemned souls to be thrown into the liquid fire forever. The spiritual knowledge from God is meant for all the souls, but, atheists will not have such opportunity to hear it once they are thrown into horrible hells forever.
There are three concepts:- 1) Lower dualism, in which soul is separate from God, 2) Upper middle state of the soul becoming a part of mediated God and 3) Highest Monism to become God through rare incarnation. While ascending, dualism is lowest and while descending dualism is highest. Descending comes into picture when the ordinary soul thought itself to be God in the initial state. Ascending is present when the devoted soul rises from dualism to monism by becoming incarnation. Dualism can be also maintained in the state of incarnation and actually this is higher than monistic incarnation since in the former, God becomes the servant of devotee and in the latter, God becomes equal to devotee.
Monism and dualism are highest and lowest concepts when the soul descends from the top of the hill to the ground earth. If somebody is picked up by force by a helicopter and dropped on the top of the hill, the ultimate goal of such person will be lower ground and not the top of hill. His effort is for descending from higher level to lower level only. When an ordinary soul is picked up by Shankara and is dropped in Monism (top of hill), the soul tries to descend to dualism (earth) when it realizes that it is not God practically! We can’t blame Shankara because this soul was an atheist and there is no other way than to say that it is God in order to turn it into theist. While descending, the soul takes some rest in the middle level, which is qualified monism or dualistic monism of Ramanuja, in which the soul assumes itself to be a part of God though not God totally. Finally, the soul descends to the ground, which is dualism of Madhva, in which the soul realizes that it is separate from God and becomes His servant.
In this case of descending soul, the highest monism is lowest level whereas the lowest dualism is the highest level being the ultimate goal. Shankara Himself made this wonderful twist as per the necessity of the initial atheistic stage of the soul. The atheistic soul will not believe in the existence of God other than itself under any circumstances. As per the state of the soul, it is picked up and is placed on the top of the hill (Monism) and the soul became theist accepting the existence of God because itself is God and God must exist since itself exists. Now, the soul finds its state as false since it has not become God in practical sense. Now, Shankara told that the soul must worship God to get purity of mind in order to become God practically and the atheist-converted-theist became devotee of God. In the middle level, Shankara appeared as Ramanuja and consoled the soul that it is only a part of God and not total God.
The soul continued its devotion since still it has not become God. In this process of descending, the soul lost gradually its weight of ego and finally reached the ground with zero ego. Now, Shankara appeared as Madhva and told that the soul is totally different from God and not even part of God. Due to zero ego, the soul continued to be a servant of mediated God doing God’s work. While doing God’s work, it has started to ascend the hill once again. It reached the middle part of hill to be treated by mediated God as His part since God told it that it is His right hand in doing the propagation of spiritual knowledge in the world. Now, the soul has really become the right hand of Ishwara or part of God. The soul continued its service, which means ascending from the middle to the top level of hill. God is very much pleased with this devotee and merged with him to become human incarnation to do the same work effectively and this is monism or top of the hill.
The soul drowning in atheism-sea is rescued by the helicopter and is lifted from it and the helicopter did not pick up a soul from the ground. You may ask that why the Shankara-helicopter dropped the soul on the top of the hill and it could have dropped the soul on the ground itself. Your doubt exists in the simile but not in the concept. In the concept, the atheistic soul will not come out of atheism-sea unless it is dropped on the hill. This means that an atheist will come out of atheism only if he is promised that he is the God. He will not like to stand on the ground-dualism in which he is the servant of God. This is the special dualism of Madhva, which covers only devoted souls serving God. Madhva’s dualism does not cover all the souls including atheists. Of course, general dualism covers all the souls because God is the creator whereas any soul is created item. The atheist is already in this general dualism.
All the three divine preachers accepted that both God and soul are awareness. This relative imaginable awareness or nervous energy (created by the inert energy and nervous system) is exploited by Shankara to be God in order to convert atheist in to theist. Actually, God is absolute unimaginable awareness because this awareness exists even in the absence of inert energy and materialized nervous system (even before the creation of inert energy and inert matter). Both absolute awareness and relative awareness do the same function of knowing the object, which point is exploited by Shankara to say that relative awareness (soul) is the absolute awareness (God). The conclusion is that the absolute awareness also knows the objects like relative awareness and this common point of functioning (knowing the objects including self) can’t make God and soul to be one and the same. The unimaginable awareness or God knows the object even in the absence of energy and nervous system without being relative awareness due to the omnipotence of unimaginable God.
Ramanuja allowed this common awareness between God and soul since the devoted soul loves God and God loves the soul in return. Love (Bhakti) is the quality of awareness and hence, both God and soul are awareness only. In the case of Shankara, the common awareness (mere knowledge of the object including self) is taken even though the soul has little knowledge whereas the God has infinite knowledge. Neglecting the quantitative aspect of knowledge, the basic qualitative knowledge (Jnaanam or mere knowing) is also the quality of awareness from both sides of God and soul. Both love and knowledge are the qualities of awareness only. Coming to Madhva, who stressed on service (Prapatti) to God through total surrender, the soul must be awareness to do the service and God must be also awareness to be pleased with the service. Hence, intension to do service and pleasing with service are also qualities of awareness only.
We agree all the three divine preachers up to this point without putting our finger anywhere. But, after this, we say that the awareness of God is unimaginable and the awareness of soul is imaginable and hence, the imaginable soul can’t be the unimaginable God. The monism between God and soul is evolved by Shankara based on the basic quality of awareness (mere knowing) whereas the dualism between God and soul is evolved by Madhva based on potential (quantitative) difference. Datta Swami adds another point to dualism saying that the unimaginable God (or even mediated God) with unimaginable power is unimaginable whereas the imaginable soul lacks this unimaginable nature and power. This is the reason why Ramanuja and Madhva have taken mediated God, who is also having relative awareness as His soul and body (common external points for the sake of easy understanding of God by soul) that became absolute awareness or God through perfect merge with the unimaginable God (stressed difference between mediated God and soul). This external monism is stressed by Ramanuja whereas it is neglected by Madhva. In the case of Shankara, the awareness proposed by Him was actually absolute God (He knows clearly that the absolute awareness is not relative awareness) but, made a twist to say that the relative awareness (soul) and absolute awareness (God) are one and the same due to the common point that both have the same function of knowing the object or self. This twist was essential for Him to convert atheist in to theist.
Datta Swami cleared this twist made by Shankara and selected the original unimaginable God to be compared with the imaginable soul and stressed on even the impossible comparison between creator-God and created-soul. This is the general dualism between the unimaginable God and imaginable soul, which (soul) is not bothered about God at all. There is no point of any relationship between God and such soul. But, when the soul enters the special dualism of Madhva to become the servant of God participating in God’s work, God starts loving that servant-soul. Gradually, God feels such soul to be His son or daughter (part of God treated as His hand in doing work) and this is the middle philosophy of Ramanuja. In course of time, God likes to do some work of welfare to world and becomes human incarnation by merging with such son or daughter and this is monism of Shankara, which alone is in His heart and not expressed for the sake of atheists (because He told that atheist is already God without all this effort).
Ramanuja and Madhva tried to develop relationship between God and ordinary soul also by comparing the soul with mediated God based on the similarity between body and relative awareness (or soul) avoiding the original non-mediated unimaginable God. The comparison between mediated God and ordinary human being is that both have soul (relative awareness) and body. Of course, the soul in the mediated God is merged with unimaginable God and the body of the mediated God is energetic form (which is also merged by unimaginable God) whereas the body of human being is materialized and its soul is mere relative awareness without merge with unimaginable God. Of course, if you take energetic being, the body of both God and soul is energetic form only and the difference in the soul exists as above (that unimaginable God merged with mediated God and not with human being). A better comparison with ordinary human being results if you take the mediated God covered by the world (Vishvaruupa) as His outer body (like outer shirt covering the body). Then, in both cases (Vishvaruupa and ordinary huiman beings) the external gross body contains matter, energy and awareness. This better comparison is used by Ramanuja when the monism (in the sense of comparison only) between small ordinary human being like Shvetaketu and big Vishvaruupa (Suukshma Chidachit Vishishta and Sthuula Chidachit Vishishta respectively) are considered.
Ramanuja used the word monism (Advaita) between qualified soul and qualified God (Viśiṣṭayoḥ Advaitam) and this word has to be taken in the sense of comparison only and not in the sense of oneness because in Vishvaruupa-God, the unimaginable God is merged with Him and in ordinary human being, such merge is absent so that you can’t say that the Vishvaruupa-God and ordinary human being are one and the same! The reason is that the unimaginable God is totally different from imaginable soul as pointed out by Datta Swami. But, the word ‘Advaita’ always means oneness only and not mere comparison. Datta Swami sincerely feels that this word is used by Ramanuja in the strict sense of oneness also and this is applicable if you take human incarnation like Krishna in the place of ordinary human being, Shvetaketu.
Actually, Krishna, the human incarnation, showed Himself as Vishvaruupa (cosmic vision) to mean that Krishna and Vishvaruupa are one and the same. In both cases, the bodies are made of matter, energy and awareness (except quantitative difference that one is big world-body and other is small human body) and both are merged with unimaginable God (Antarbahiśca… Veda). In both cases, the relative awareness or soul is merged with unimaginable God. There is no any trace of difference between these two. Krishna looking like an ordinary human being with relative awareness as soul is God, which means the philosophy of Shankara that soul is God becomes true. The word Advaita used by Ramanuja clearly indicates the actual monism of Shankara in the case of human incarnation and hence, both told the same philosophy. The actual heart of Shankara is only to say that the human incarnation is God and not the ordinary human being. It is already told that He told that ordinary soul is God only to convert atheist into theist.
You can find the same fundamental philosophy in the religions of world also. Jesus told that He is God (Monism in human incarnation) by saying that He is the truth and light. He also told that He is the son of God (Qualified monism between human incarnation and mediated God covered by world called Father of heaven) indicating that soul is part of God. He also told that He is the servant or messenger of God (dualism). Prophet Mohammad stuck to dualism only because people with ego and jealousy could not understand Jesus and crucified Him. He removed the concept of human incarnation in order to protect the human incarnation here. In fact, human incarnation of God is the real protector and Mohammad saved the people from committing such a horrible sin. In fact, crucifixion of Jesus was divine plan to rise sympathy and kindness in the hearts of the people for promoting non-violence. Mohammad used violence to unite various sub-religions quarrelling with each other with diversity of God and His violence is only to subside their violence. Krishna also told that violence shall be used to condemn unjust violence (Vināśāya ca… Gita) and Kalki uses the same violence in the end. This is called Jihad, which shall not be used now with hatred and enmity towards other religions, which are without any violence.
The Christianity shall not mock at Hinduism and Islam saying that their God always used love as the weapon. But, Jesus also told that a condemned soul will suffer in liquid fire of hell forever and this is climax of violence. Violence is also necessary in proper context and this is common point in any religion. What about the wretched souls, who crucified Jesus in spite of His infinite love shown to all souls? Such souls fell in liquid fire of the hell forever. Maharshi Dayaananda also removed the concept of human incarnation in another angle, which is that false human incarnations exploit the innocent devotees. Mohammad also did the same in another angle, which is that people with jealousy can’t tolerate the idea of human incarnation.
Jainism preaches the climax of non-violence in the sense of opposing the brutal killing of living beings for the sake of food even though plenty of vegetarian food is created by God. Plants have respiration, which is inert mechanism of life, but, do not have awareness to feel the pain in cutting them. Plants are inert and are created by God as food (Oṣadhībhyo annam... Veda). Food (Annamayakosha) and respiration (Pranamayakosha) are without awareness and the awareness starts from mind (manomayakosha) onwards extending to intelligence (Vijnanamayakosha) and bliss (Anandamayakosha). The nervous system starts from mind only to generate awareness with the help of inert energy functioning in that specific nervous system. We have to understand the non-violence of Jainism in this context (non-vegetarian food) and not in the above context (doing violence to bad people)! But, extreme non-violence of Jainism is not practically possible. Since plants do not have awreness, they don’t feel pain when cut and hence, God made plants (botanical examples) as the food of zoological examples (Oṣadhībhyo annam- Veda). Even Buddhism preached the same. Buddha is also human incarnation of God just like Rushabhadeva of Jainism. Buddhists misunderstood Buddha as atheist because He kept silence on God. The Veda clearly says that the unimaginable God is really expressed through silence only (Yato vācaḥ...).
Buddha stressed on the eradication of desire because it is the desire for worldly attractions that makes the soul to become cheap in the view of God. Real love is only that, which lacks the aspiration for any fruit in return. He stressed on the path to love God, which is the real love without attraction for any worldly desire in return for the love shown to God theoretically as well as practically. He kept silence about the goal because He wanted to stress on the path. If you are always thinking about the privilege of the post of IAS officer only without concentrating on the preparation for IAS examination, what is the use? Keeping silent about the goal for the sake of stressing on the path does not mean that the goal is totally absent! Buddhists have to believe the concept of human incarnation because their first step is to surrender to Buddha (Buddhaṃ śaraṇam...). Next two steps are about justice (Dharma) and society (Sangha), which indicate that Pravrutti (worldly life based on ethics) is most important since without that, Nivrutti (spiritual life) is not real as we see the case of Ravana.
Other religions are linked to the above four religions (Hinduism, Buddhism, Christianity and Islam) in spiritual and ethical aspects. The merit of Hinduism is theoretical knowledge (Shankara) concluded by very sharp analysis through deep debates and discussions. The defect is lack of much practical service and sacrifice of fruit of work. For this reason, God gave lot of intelligence (knowledge) and devotion, but not much material progress to Hindus. Once Swami Vivekananda wept asking God for the reason of materialistic poverty in India in spite of excellent spiritual knowledge. The merit of Islam is sincerity and divine emotion in theoretical devotion (Ramanuja). The defect in this religion is frequent emotional anger and misunderstanding the word Jihad by some people to be violence even in the context of non-violence. Jihad is suppression of violence through violence in extreme condition. Mohammad suppressed the violence of ignorant sub-religions through violence. Now, such condition does not exist since people are ready for peaceful spiritual debates only.
The merit of Christianity is practical service and practical sacrifice in the name of God (Madhva). The defect is about conversion of others into their religion, which is meaningless since every religion has both merits (established by the original human incarnation of the religion) and defects (established by bad followers). The merit of Buddhism is eradication of desire that leads to lack of aspiration for any fruit from God. The defect is to misunderstand Buddha as an atheist (Buddha is last but one human incarnation of God in the famous ten incarnations of God.) by His silence to unimaginable God.
The merit of atheism is to expose fraud of false incarnations and false devotees. The defect is that sin becomes very strong and the only fear is from the human judicial Government, which can be managed by very clever lawyers. The concept of non-existence of omniscient and omnipotent God to punish the sinner makes anybody to commit sin secretly without any fear. They ask us to show hell in the space. Space is infinite and even though I failed to show you the hell, you also fail to prove the absence of hell by taking Me all along this infinite space! This results in 50-50 probability of existence and non-existence of hell. In such context, the safer side will be to assume the existence of hell and not to do sin.
The fanatic rigidity of greatness of one’s own religion must vanish in the humanity to avoid violence between religions to promote peace in this world by which God is extremely pleased and for this purpose, propagation of true spiritual knowledge is essential. Everybody says that his own God alone can save anybody in this world in which countries were disconnected for sometime in the past. The information about your saviour expressed in a specific region did not reach all the countries at once. Some span of time passed away without the information of your saviour in which some past generations in our disconnected country did not have the opportunity to know your saviour and went to hell! This is not their fault, which is really the fault of your saviour only for not communicating the information to the entire world of humanity immediately as soon as He incarnated. This is irrational partiality of your God, who alone created all human beings as you say! A father will never show reasonless partiality to some issues only.
If you say that the saviour showed partiality to some deserving issues only living in a specific region, it is not correct because Krishna was shot dead here itself, Jesus was crucified there itself and Mohammad fought with ignorant people there itself! This means that deserving people are not existing in one region only. There is wonderful explanation to remove this irrational partiality of God, which is that from beginning of creation, God expressed as incarnations in every country and preached the same basic truths of spiritual knowledge. Those following it went to God and those who did not follow it went to hell in any region. This proves the reasonable impartiality of God on His created issues since God is only one expressed as different incarnations in all the religions.
If you want to please God extremely, you shall propagate the true spiritual knowledge everywhere in this world. In initial stage, you may think that you are doing God’s work to uplift other souls in this world. Other souls may be uplifted or not, but, certainly, you are uplifted! While doing preaching extensively, the true spiritual knowledge is perfectly assimilated by you resulting in your practice that leads you to the ultimate goal. Therefore, propagation of spiritual knowledge is neither God’s work nor the work for humanity, but, it is your selfish work only. If one soul is uplifted, God will be extremely pleased with that soul.
Logic based sharp analysis is the torchlight with battery. This torchlight (logical analysis) is essential for you till you reach the building (God) illuminated with several powerful lights. You need the torchlight till you reach the building only because the path till the building is under strong darkness (ignorance) and the torchlight helps you from slip in the path. Once you reach God, the ultimate goal, logic is not essential since God is beyond logic and all His actions are perfectly logical, which need not be analyzed by you. Will you use your torchlight in the building also illuminated by powerful lights?
Several people don’t understand that the main goal of life is to attain grace of God, called Yoga. They fix the worldly affairs as the main goal of life and are tilted with temporary happiness and misery. Sometimes, some people are so much involved in these worldly affairs to commit suicide in case they fail to achieve success in worldly matters! It is like a mad fan of cinemas committing suicide since he could not get the ticket for the first opening show of a cinema! The cinema will run for a long time in that theatre and this fellow can get a ticket for the same cinema leisurely after some days! If one fails in examination, he commits suicide! He can pass the same in another attempt. There are so many people, who succeeded in materialistic life even without passing the examination. If one fails in love, he/she commits suicide! There are several better girls and better boys in the world. If one fails in the love to God or fails in the test from God, it should be thought deeply because there is no alternative to God.
You are travelling for Banaras city to worship God Shiva there. This is your ultimate goal of your journey. During the journey, you may enjoy some food items that are sold, which are tasty but give sickness since these are not hygienic. Wise people bring homely prepared hygienic food items though those are not very tasty. Anyway, the ultimate goal is the holy city and not these food items whether homely or sold. Similarly, your ultimate goal of this human life is to get the grace of God by pleasing Him. The worldly affairs during your life journey are like the food items enjoyed by you during the journey. If the worldly affairs are based on justice, those are hygienic food items even though less tasty. The worldly affairs based on injustice (sins) are like the sold food items, which are very tasty, but, damage your spiritual health.

Iti Datta Vedānte Yogaparvaṇi
Yoga Samanvaya Jñānaṃ nāma Dvādaśādhyāyaḥ.

The Twelth chapter of Yogaparva of Datta Vedanta, which is the Knowledge of Correlation of Ways of Yoga, is completed.

Datta Vedaantah

Part-1: Brahmaparva: Chapter-1: Anuyogajnanam

Part-1: Brahmaparva: Chapter-2: Anuhya Parabrahma Jnanam

Part-1: Brahmaparva: Chapter-3: Ishvaraavataara Jnanam

Part-1: Brahmaparva: Chapter-4: Datta Vaishishtya Jnanam

Part-2: Jiiva Parva: Chapter-5: Jagattattva Jnaanam

Part-2: Jiiva Parva: Chapter-6: Jiivaatma Tattva Jnaanam

Part-2: Jiiva Parva: Chapter-7: Avidyaa Guna Karma Tattva Jnaanam

Part-3: Yoga Parva: Chapter-8: Yoga Vicaara Jnaanam

Part-3: Yoga Parva: Chapter-9: Nishkaama Yoga Jnaanam

Part-3: Yoga Parva: Chapter-10: Yoga Saadhana Jnaanam

Part-3: Yoga Parva: Chapter-11: Yoga Kaushala Jnaanam

Part-3: Yoga Parva: Chapter-12: Yoga Samanvaya Jnaanam

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