Jnana Yoga

Table of Contents

Introduction

Maharshi Patanjali in his famous treatise Yogasutra has mentioned the path to Nirrudhavastha by saying: “Abhyasvairagyabhyam Tannirodh” [ Y.S.-3.12 ]

In order to understand the exact meaning of this aphorism, we should be clear of the two terms Abhyas and Vairagya used here to reach the state of Nirrudhavastha [ Nirodhah ].

The term Abhyas means Aacharan or Action/Practice and Vairagya means the Highest State of Jnana/Complete Detachment. When a person molds his Aacharan [ Actions ] in accordance with Nitya-Naimittika Jnana and not Anitya Jnana, then it leads to the Niruddhavastha [ State of Cessation of Mental Modifications ].

Jnana Can Be Acquired In Two Steps:

1- Nitya-Naimittika Jnana is that which is attained from a Nimitta [ Instrument ]. Nimitta are of two types:

Shravakavyas: Vedas propounded by Ishwara and Vedic literature propounded by Rishis. Jnana acquired from studying the scriptures, is always Nitya – Universal, Eternal, and applicable to one and all or All-Encompassing.

Drshyakavyas: Srishti/Nature. Jnana from Drshyakavyas or other sources can be either Nitya or Anitya [ Not Always Applicable ]. Only Nitya Jnana leads the Sadhaka towards Yoga or Samadhi. Maharshi Patanjali stresses actions powered by Nitya Jnana.

2- Svabhavika Jnana – When a person is able to verify the Nitya Jnana acquired, and by further contemplation on it adopts this Jnana in his/her Aacharana [ attitude ], it becomes his/her own life experience. Furthermore, one abides in this Jnana and lives life based on this Jnana, and finally gets established in his/her Mool Svabhava, which is Shuddha [ Pure ], Buddha [ Enlightened ], and Mukta [ Liberated ].

On further understanding, it becomes clear that this aphorism is the root of Karma Yoga, however all the three streams of Yoga i.e. Jnana Yoga, Karma Yoga, and Bhakti Yoga are woven together, unlike the popular understanding that each of these streams of Yoga is independent and different streams.

Jnana, Bhakti, and Karma Yoga, are complementary to each other and not exclusive of each other.

Jnana Yoga is knowledge acquired for Yoga or to attain Samadhi/Sakshatkar.

Any karma or action performed for Yoga/Samadhi/Sakshatkar is Karmayoga and Bhakti [ from the root ‘Bhaj Sevayam‘ to abide and live a life as prescribed by the Rishis in Vedas and various Vedic Literature ] for Yoga/Samadhi/Sakshatkar is Bhakti Yoga.

First Jnana is acquired [ Jnanayoga ], which leads to conscious, knowledge-based actions [ Karmayoga ], that ultimately result in bhakti towards Ishwar [ Bhaktiyoga ]. This bhakti gives rise to Jnana and thus, the above cycle continues. Hence, the belief that one is either a Bhaktiyogi or Karmayogi, or Jnanayogi is inappropriate.

Vedic Literature Describes Three Ways To Attain Mukti Or Salvation:

Jnana: Path Of Wisdom.
Karma: Path Of Action.
Bhakti: Path Of Upasana Or Worship.

Jnana means knowledge and wisdom, which is an activity of the brain and intellect. Karma or action is the activity performed using the sense organs and organs of action. Karma is also the doing or willing aspect of the human being. Bhakti or Upasana is the feeling aspect of a person’s existence that is experienced in the heart. Thus, Jnana is knowing, Karma is doing or willing and Bhakti is feeling, aspects of a being. In the West, these three streams of Yoga are also referred to as, ‘Knowing, Willing and Feeling‘ aspects of a person’s existence.

Adi Guru, the first teacher, Sri Shankaracharya also asserts that Viveka and Vairagya are the best means to attain samadhi.

As a blazing fire turns firewood to ashes, so does the Jnana [ Fire of Knowledge ] burn ignorance.

“Sarva Karmakhilam Partha Jnanae Parisamapyatae” [ S.B.G. – 4.33 ]

The sacrifice of work concludes in transcendental knowledge. Therefore, the weapon of knowledge should slash the doubts that have arisen out of ignorance, in your heart. When one is enlightened with the right knowledge, by which ignorance is destroyed, then this knowledge reveals everything just as the Sun’s rays illuminate everything and remove darkness.

What Is Jnana?

In Shrimadbhagvadgita Jnanayoga is referred to as Samkhyayoga, which states that Mukti is possible with Tattvajnana; but in practice, the sadhana of Vedanta is also known as Jnana Yoga.

According to the theory of Jnanayoga, the Atman [ Paramatma ] is Aananda-Svaroopa, Jnanasvaroopa, Satya, Nitya, and Shuddha. Nothing other than Brahman exists [ Permanent ] in this world. This entire world is illuminated and situated in Brahman. Brahman itself is the illuminator and although its fire is one, it manifests in various forms.

“Vedokhilam Dharmamulam“

Vedas are the root of Dharma and the essence of Bharatiya Dharma, Samskriti, and Darshana. Each Veda is comprised of three sections, namely:

1- Karmakanda
2- Upasanakanda
3- Jnanakanda

According to the Vedas, freedom from all kinds of sorrows and miseries in life and attaining Aanandasvaroop Brahman is Mukti. When the Jivatma reaches the state of Brahman/Ishwar Sakshatkar, that Jivatma has attained Moksha.

Jnanayoga is a stream of yoga that involves Buddhi [ Intellect ], Self-Introspection, and Chintan that leads to the ultimate realization that Jiva and Brahma are inseparable [ Moksha ]. To progress in Jnana Yoga, one-pointedness, discipline, and sharp intellect are required, because only Jnana leads to Saksahtkar [ to know things as they truly are ].

Jnana Yoga [ Pure knowledge ], Karmayoga [ Pure action ], and Bhakti Yoga [ Pure Devotion ] progress simultaneously. In Ashtanga yoga, all the three coexist mutually.

Classification Of Sadhana Of Jnana Yoga

1- Bahiranga Sadhana: For Beginners.
2- Antaranga Sadhana: For Advanced Seekers.

Bahiranga Sadhana: For Beginners

Viveka

Or power of discrimination, is a very significant and important pillar of Jnana Yoga Sadhana. Viveka is the ability to distinguish between Nitya [ Permanent ] and Anitya [ Transient ]. It means to understand Nitya as Nitya and Anitya as Anitya. Realizing that only Brahma is Nitya and everything else as Anitya is Viveka.

Nityavastvekam Brhma Tadvyatiriktam Sarvamanityam.
Ayameva Nityaanityavastuvivakah. [ T.B.- ]

The term ‘Viveka’ is derived from the ‘Vichir Prthakbhave’ verb root, which added by the suffix ‘Ghanj’. ‘Viveka’ is to observe a thing in its original form. The ability or power of discrimination acquired by diligent Swadhyaya, Satsang, that enables one to differentiate between knowledge and ignorance, eternal [ Brahman ] and temporal [ everything else in the universe ], disdainful and admirable is called ‘Viveka.’

Vairagya

“Drshtanusravikavishayavitrshnasya Vaseekarasamjna Vairagyam” [ Y.S. – 1.15 ].

A state when the Sadhaka becomes dispassionate and desireless towards all those sensuous pleasures which are seen, experienced, or heard [ like heavenly pleasures ], with practice [ Sadhana ], then s/he attains total mastery over the mind, which is called Vairagya.

Maharshi Vyasa, in his commentary on Yogasutra, has simplified what Maharshi Patanjali has said in the above aphorism as: “Jnanasyaiva Parakashta Vairagyam“.

Vairagya means the highest state of Jnana. When the Sadhaka acquires the knowledge of the Vedas, then he/she develops immunity against objects of sensual pleasures.

Shat-Sampatti

Shama, Dama, Titiksha, Uparati, Shraddha, and Samadhana is the spiritual wealth of a Jnanayoga sadhaka. The six components Of Shatka-Sampatti:

1. 1. Shama – Controlling the senses from their subjects, and attaining peace and control of the mind is Shama.
  2. Dama – Restraining of the external senses and the knowledge of controlling the senses is Dama.
  3. Uparati – Being detached even in case of attaining materialistic things that give temporary joy is Uparati.
  4. Titiksha – Being unwavering in the aim of attaining Samadhi, irrespective of the dualities is Titiksha.
  5. Shraddha – Having a resolute faith in Vedic and Guru’s [ one who has attained Ishwar Sakshatkar ] teachings.
  6. Samadhana – The concentration of mind and establishing it in Brahman is called Samadhana.

Mumukshatva

The strong desire to be free from bondage caused by Ajnana/Ignorance is Mumukshutva.

The practitioner, who adopts and practices these four pillars of Bahiranga Sadhana of Jnanayoga, deserves to achieve Mukti [ Salvation ] – freedom from Kama [ Lust ], Krodh [ Anger ], Lobh [ Greed ], Moha [ Attachment ], Mada [ Arrogance ], and Matsarya [Jealousy ], which is the root cause of Dukhas.

Antaranga Sadhana: For Advanced Seekers

This practice constitutes the sadhanas or practice, one adopts to deal with his/her internal environment, as follows:

Shravana

To listen and comprehend knowledge [ subtlest wisdom ] about Brahma, preaching of scholars, yogis, and Guru about Brahma with the utmost attention and peaceful mind is Shravana.

Manana

Process of repeatedly recollecting the knowledge and wisdom that one hears, and eliminating any doubts that arise by questioning the speaker. Just as an animal masticates its food, a sincere Sadhaka or Aspirant recollects and masticates on the teachings that he/she has partaken.

Nidhidhyasana

After Shravana and Manana, when the Sadhaka establishes the heard knowledge in Hrdaya i.e. adopts it in his/her Acharana [ Conduct ] and abides in the teachings, it is Nidhidhyasana.

According to Vedanta, only when one contemplates Brahman in all Jada Padartha starting from the body to the Buddhi, it is Nidhidhyasana.

According to Aparokshanubhuti, Niddhidhyasana has fifteen components: Yama, Niyama, Tyaga, Mauna, Desha, Kaala Asana, Moolabandha, Deha, Sthiti, Pranayama Pratyahara, Dharana, Dhyana, and Atma Sakshatkar with Atma Sakshatkar being the ultimate state of Sadhana.

Atma-Sakshatkar

When the Sadhaka reaches the highest state in his/her Sadhana, and recognizes his/her true Svaroop, and is able to synchronize himself/herself with the Paramatattva he/she becomes eligible for Atma-Sakshatkar.

Eligibility To Progress In Jnana Yoga

“Tad Viddhi Pranipatena Pariprasnena Sevaya” When you seek that enlightenment by prostrating, questioning, and performing selfless service; the wise, the seers into the Truth will instruct you in that knowledge.

Qualifications Of A Disciple

1- Humility
2- Inquisitive
3- Attitude to serve unconditionally

Qualities Of A Jnani

“Prajahati Yada Kaman Sarvan Partha Mano-Gatan.
Atmany-Evatmana Tuchma: Sthita-Prajias Tadochyate.
Dukhechv-Anudvigna-Mana Sukhechu Vigata-Spiha.
Vita-Raga-Bhaya-Krodha Sthita-Dhir Munir Uchyate.” [ S.B.G.-2-55-56 ]

When a man abandons all the desires of the heart and is satisfied in the Self alone by the Self, then he is said to be one of steady wisdom. One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom.

According To [ S.B.G.-2.18-19 ] – The man of Shraddha, the devoted and the master of his senses obtains knowledge. Having obtained this knowledge, he attains supreme peace. This is the Brahmi state. Attaining this, none is bewildered. Being established in it even at the death-hour, a man gets into oneness with Brahman.

Dimensions Of Reality [ Jnana ]

The Atman is neither born nor does it die. Coming into being and ceasing to be, do not take place in it. Unborn, Eternal, Constant, Changeless, Incombustible, un-cleavable, Stable, Immovable, Immeasurable, Indestructible, and Ancient, it is not killed when the body is slain. Weapons do not cleave the Atman, fire burns it not, water wets it not and wind dries it not.

Jnanat Mukti‘, Jnana leads to Mukti. Jnana forms the basis of a Man’s Bhava [ thinking ] and the consequent Karma [ Action ]. All spiritual texts including – Vedas and Vedic or Non-Vedic Literature have accepted the importance of Jnana to progress in the path of Yoga.

History Of Yoga
Bhakti Yoga
Karma Yoga
Aims And Objectives Of Yoga
Misconceptions About Yoga