Bhagavad Gīta contains eighteen chapters. Each chapter is named after a particular yoga. Therefore, there are eighteen different types of yoga described in Bhagavad Gītā. The word yoga, however, has many different meanings and to be understood, one must consider the context in which it is being used. Śri Kṛśṇa Himself refers to several different forms of yoga directly, such as karma-yoga, sāṅkhya-yoga, jñāna-yoga, yoga [in general] and bhakti-yoga. In this list, sāṅkhya-yoga is another word used for jñāna-yoga, and yogafor rāja-yoga. Therefore, primarily He describes four types of yoga, which are specifically mentioned in verses 6.46 and 6.47. In these verses, while giving a gradation of the different types of yoga, and He declares that a bhakti-yogī is the best, yuktatama.
The yogī [who meditates on the Supreme Self] is superior to the ascetics, superior even to the jñānīs [those who realize the scriptural teachings on the Absolute as unqualified Brahman], and superior to those who engage in karma [with a material motive]. This indeed is My opinion. Therefore, Arjuna, be a yogī. (6.46)
The word yogī here refers to a rāja yogī.
Even among all yogīs whatsoever, the one who is endowed with faith (śraddha) and who worships Me with his mind fully absorbed in Me, I consider to be the greatest of those who are united through yoga( yuktatama). (6.47)
The basic qualification of a bhakti-yogī is śraddhā or faith, as is clear from verse 6.47. The same qualification is also seen in the twelfth chapter of Bhagavad Gīta. The twelfth chapter is specifically devoted to bhakti-yoga, and is rightly named as such. By studying this chapter it becomes very clear that Śrī Kṛśṇa is stressing the importance of śraddhā. The opening verse is a question raised by Arjuna:
Arjuna inquired:
Between those devotees who are always devoted in this manner and who exclusively worship You, and those who worship the unmanifest imperishable Brahman, who are the topmost realizers of yoga? (12.1)
In response to this question Kṛṣṇa speaks the remainder of the chapter. In the opening and closing verses of His reply, He brings out the importance of śraddhā:
Śrī Bhagavān said:
Those whose minds are absorbed in Me, who are ever united with Me, and who worship Me, being endowed with transcendental faith (śraddhā), I regard as the topmost realizers of yoga. (12.2)
Moreover, those devotees who devoutly adhere to this immortal wisdom path as described by Me, who are endowed with faith (śraddhā) and intent exclusively on Me, are extremely dear to Me. (12.20)
The content of the introductory and closing statements are one of the six criteria for ascertaining the intention of a speaker. From these two verses it is clear that he includes śraddhā as the necessary qualification of a bhakta. Śraddhā means to have faith in the meaning of śāstra. One who has śraddhāaccepts unequivocally the authority of śāstra.
It is seen that there are people who also engage in some acts of bhakti without following the injunction of śāstra, which means they have śraddhā but it is not based upon śāstra. This is understood from Arjuna’s question in the opening verse of chapter 17 of Bhagavad Gīta:
Arjuna inquired:
O Kṛṣṇa, what is the conviction of those who, although endowed with faith (śraddhā), engage in worship while setting aside the injunctions of scripture? Is it of the nature of sattva, rajas, or tamas? (17.1)
In the last verse of the previous chapter, Śri Kṛṣṇa also recommends following the injunction of śāstra:
Therefore, scriptural revelation is the means of authentic knowing available to you in ascertaining what is to be done and what is to be avoided. You should act in this world only on acquaintance with action as described according to the prescriptions of scripture. (16.24)
This naturally implies that such a person has faith in śāstra because a faithless person would not follow the injunction.
From these two verses it is clear that there are two types of bhaktas, namely those whose śraddhā is based on śāstra, and those whose śraddhā is not. The śraddhā of the second type of bhakta may come because of family tradition or being born into a specific society but it is not based upon śāstra. As is clear from Arjuna’s question, as well as Kṛṣṇa’s reply, such śraddhā is material in nature, not spiritual. This also implies that the śraddhā based on śāstra is transcendental to the guṇas of prakṛti and is the qualification for bhakti as stated by Śrī Rūpa Gosvāmi (BRS 1.2.14):
Anyone who has developed faith in serving Bhagavān by some great fortune, and who is neither too much attached to material things nor too much detached, is eligible for bhakti.
Although this is stated in reference to vaidhī-bhakti, which comes from following injunctions, it is also applicable to ragānugā-bhakti, which comes from natural liking. Śrī Rūpa Gosvāmī makes three divisions of people who are qualified for bhakti, namely uttama (highest), madhyama (middle), and kaniṣṭha (lowest). The gradation among these three is primarily based on the degree of their śraddhā in śāstra. Thus, as it was described above, the primary meaning of śraddhā means having faith in the meaning of śāstra. The word śraddhā is used in a secondary sense for those whose śraddhā is not based upon śāstra but is arising from other sources. It is the first type of śraddhā, śāstrīya-śraddhā, that is recommended in books such as Bhakti-rasāmṛta-sindhu.
Originally published at https://jiva.org/sastriya-sraddha-and-material-sraddha/
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