Jnana Yoga, The path of knowledge

Introduction of Jnana Yoga:

Jnana Yoga is one of the three classical types of Yoga and is termed the “Yoga Of Meditation”. As per Advaita Vedanta, Jnana Yoga is defined as the “absolute consciousness awareness” that can be achieved through study and meditation. The key to jnana Yoga is Intellect.

Jnana yoga is the yoga of knowledge — not knowledge in the intellectual sense — but the knowledge of Brahman and Atman and the realization of their unity. Where the devotee of God follows the promptings of the heart, the jnani uses the powers of the mind to discriminate between the real and the unreal, the permanent and the transitory, good and bad, and right and wrong.

The path of knowledge, or Jnana Yoga, is the experiential knowledge of the Self. The literal translation of Jnana or Gyana is “knowledge.” This path emphasizes a process of gaining wisdom through a cognitive engagement with the divine. Though one begins on this path by reading scriptures and listening to talks by spiritual masters, knowledge ultimately becomes experiential and becomes ingrained in the seeker through divine grace.

There are two ways of Jnana Yoga Practice.

Bahiranga Saadhanaa (External Practice):

Viveka (Discrimination):

When you observe that change happens constantly, and at the same time recognize the unchanging nature of the divine being within you, then you experience discrimination. Even though our bodies, thoughts, and emotions renew and fluctuate, the part of you that witnesses this process doesn’t change. Identifying your own ability to witness is a purpose of Jnana Yoga.

Vairagya (Renunciation):

Also translated as dispassion, vairagya involves an attitude of acceptance and a lack of feverishness for anything. By becoming less attached to the pleasures and pains of the world, and by remaining active and enthusiastic regardless of the fulfillment of desires, you can experience the second pillar of knowledge and be free of unsatisfied cravings and aversions.

Shatsampatti (Six signs of Wealth):

Shama, the first wealth, is the tranquility of the mind.

Dama, the second wealth, is control over one’s own senses.

Titiksha, the third wealth, is endurance or forbearance, or not getting shaken by what happens.

Uparati, the fourth wealth, is rejoicing in or being with your own nature.

Shraddha, the fifth wealth, is faith, or recognition of the unknown.

Samadhana, the sixth wealth, is contentment or being at ease, calm and serene.

Mumukshatva (Constant Striving for Freedom):

From within, you desire the best. Total freedom, enlightenment, and the highest longing should be the goal of the yogi. All of these pillars and wealth already reside within you, although you don’t know they do. Still, you have the ability to conceive of the possibility of attaining them. This deep longing for the ultimate experience of bliss is the fourth pillar of knowledge.

Antaranga Saadhanaa (Internal Practice):

The first stage is called Sravanam, which literally means listening

The second stage is called Manana, which literally means contemplating or remunerating facts in your head.

The third stage is called Nididhyasana, which literally means meditating. At this stage, the student meditates and this leads to expansion into the Truth.

Knowledge and spiritual evolution:

Knowledge gained solely by reading or hearing may give rise to an attitude of “I already know it all,” which feeds the ego and can be an obstacle in one’s spiritual evolution. No amount of reading or information intake can equate to a direct experience of the Self, which is why it is important to understand the difference between the wisdom of Jnana, which is connected to grace, and factual information.

Wisdom, or experiential knowledge of the Self, brings surrender and devotion into one’s life. Jnana is the highest knowledge; It’s wisdom that discriminates between that which changes and doesn’t change, that which is unreal and real.

[……]

Read more

What Is Jnana Yoga? Meaning, Benefits & How to Practice the Yoga of Knowledge

Yoga is a path to many things, whether you’re striving for peace, the perfect posture, or a more balanced life. But, one of the most important (and challenging) paths found in yoga is Jnana Yoga. Known as the Path of Knowledge or Gyana Yoga, this powerful practice is about courageously examining our inner world—flaws, worries, emotional triggers and all—so we can live with eyes wide open. Unlike passing highs from scrolling on Instagram or shopping at the mall, Jnana Yoga offers us the kind of radical self-awareness and peace we are all seeking deep down.

While practicing and even pronouncing Jnana Yoga can be challenging, you don’t have to be a revered guru or experienced yoga instructor to understand it. In this comprehensive guide, I’ll explain the meaning of Jnana, its benefits, how to pronounce it correctly, as well as simple ways you can walk the Path of Knowledge in your daily life.

What Is Jnana Yoga?

Unlike Vinyasa or Hatha Yoga, Jnana Yoga isn’t a physical asana practice. It’s one of the Four Paths of Yoga which were designed to lead spiritual seekers to enlightenment or true self-awareness.

The four paths presented in yoga philosophy are:

Karma Yoga (the Path of Duty)

Bhakti Yoga (the Path of Devotion to Purity)

Raja Yoga (the Path of Self-control)

Jnana Yoga (the Path of Knowledge of Self)

Also known as Gyana Yoga, Jnana Yoga is defined as the practice of shedding the ego and gaining knowledge of the true Self through self study and analysis. With this deep awareness of the ‘Self’, you are able to understand the difference between what is real and unreal.

What Does Jnana Yoga Mean?

“Jnana” means knowledge or awareness, and “Yoga” refers to the unity of the Self with reality. Together, these words refer to awareness and understanding of the Self.

It’s important to emphasize that the knowledge referred to in this definition of Jnana Yoga is knowledge of and about the Self. Jnana Yoga is not about the pursuit of any kind of information. It relates only to gaining knowledge and awareness about the ‘Self’. On a surface level, this could be understanding your physical, mental, and emotional limitations. On a deeper level, self-knowledge is the awareness that the individual Self is inseparable from the higher Self, or greater whole.

How to Pronounce Jnana Yoga

The pronunciation of Jnana can be a tongue-twister for even the most experienced practitioners. That’s because it has been passed down across various dialects and written records, resulting in a uniquely challenging name to pronounce. The trick for an English speaker is to almost completely ignore the written letters as Jnana Yoga is not pronounced the way it looks.

Jnana is pronounced as “G’yahn”, in some places you might also see it spelled as “Gyana”. That’s a hard “G”, as in “good”, and an “ah” as in “open up and say ah”. When pronounced traditionally, Jnana Yoga becomes “Gyan Yōg”, with the final “a” silent in both words.

Principles of Jnana Yoga

Jnana Yoga is the path of self-inquiry—a logical exploration inward to understand your essence beyond surface thoughts, feelings, and ego. Practicing self-reflection with radical honesty, you acknowledge weaknesses and areas needing growth.

Through this practice, you also tap into pure inner wisdom and purpose at your core; what some call the higher Self. However, before you can embark on this life-changing journey, you first need to understand the meaning of knowledge and ego as it relates to the Self.

How to Practice Jnana Yoga

Practicing Jnana Yoga involves receiving knowledge, analyzing it, understanding it, and detaching the ego from the Self in the process. This makes a person stronger and guides them closer to purity. By being curious about the world and patient in our approach, we effectively practice Jnana Yoga and progress in the journey toward true awareness of Self.

Jnana Yoga offers three powerful yet simple practices to attain self-awareness: hearing the wisdom, reflecting on the teachings, and meditating on the Self.

Hearing the Wisdom

The first step towards self-awareness is to open your heart and mind to the wisdom of yoga and Vedic philosophy. Set aside time each day to read yogic texts like the Upanishads and Bhagavad Gita. Try to understand the deeper meaning behind the words by attending lectures or enrolling in yoga philosophy courses where you can discuss your insights with a teacher or fellow student. Take notes and cultivate an open and receptive attitude rather than just an intellectual approach.

Reflecting on the Teachings

After hearing the wisdom, you need to reflect on the lessons and insights you’ve found. Think deeply about the spiritual principles and how they challenge or align with your own beliefs and preconceptions. How would applying this wisdom transform your perspective in daily life? For example, reflecting on interconnectedness can lead you to act with more compassion and empathy. Allow the teachings to illuminate every aspect of your life and be willing to adjust attitudes and behaviors to follow this wisdom.

Separating Truth from Illusion

After observing and reflecting on this knowledge, the next step is to determine what is the truth and what is not. The ancient Indian teachings of the Upanishads explain that anything that comes and goes, changes, or has flaws does not reflect the deepest truth of things. This includes our normal everyday view of the world and universe.

Even though our view of the material world has practical everyday truths and use, the Upanishads suggest it does not capture the Whole Truth. Beneath the partial, shifting projections of our minds shines Brahman, the one unchanging and flawless Truth that remains when our limited views fall away. This is why the sages encourage us to question appearances and preconceptions we know as the truth. As we look carefully with an open, patient attitude, we start to sense the changeless perfection always there behind the scenes.

Meditating on the Self

The final Jnana Yoga practice involves dedicated meditation or self-inquiry and understanding the difference between the physical, astral, and spiritual body. The best way to approach this, especially if you lead a busy lifestyle, is to establish a formal meditation practice by setting aside time each morning and evening.

Sit comfortably in a meditation position and turn your attention inward. Observe the workings of your mind. Notice how thoughts and emotions come and go. Turn your inquiry to the source of consciousness that perceives them. Ask, “Who am I?” and feel into that spacious awareness. Try to view life from the perspective of Absolute Reality rather than just your ego. Over time, you will naturally perform all actions from this place of inner stillness and oneness.

Remember, self-discovery through Jnana Yoga is a lifelong process; one often filled with uncertainty. There may be times where you feel lost, but it’s important to remain resilient and stay on track. Each stage has meaning and cannot be rushed. When you need guidance, turn to the Seven Stages of Knowledge outlined in the Vedas. These seven steps act like milestones, helping us track the progress made on the winding road toward self-realization.

Benefits of Jnana Yoga

As I mentioned earlier, the purpose of Jnana Yoga is not to gain any personal benefit or achievement. That said, there are many ways this practice indirectly enhances your life and relationships, whether you realize it or not. Here are just a few benefits of Jnana Yoga I have encountered on my own journey.

Inspires More Thoughtful Responses

When we take time to observe our typical reactions and dig into the backstory behind them, something changes. We recognize old thought patterns that used to drag us down without question. And suddenly, we can catch that frustration and make space for better choices beyond ego.

Cultivates Meaning & Purpose

As we gain insights through reflection, our true purpose becomes clearer too. We may uncover a talent for healing others through writing or conversation. Or realize we beam sharing little everyday joys despite past beliefs that we had nothing unique to offer. Our purpose unfolds when we can finally see ourselves fully. This leads to a happier, more fulfilled life.

Promotes Self-Acceptance

You know the expression, “you attract what you are”? Jnana Yoga helps us sit courageously with every aspect of ourselves—anger and jealousy included—so we stop judging similar traits in friends or strangers. When ego loses volume, empathy and compassion naturally amplify. Suddenly it becomes so clear we’re all walking the same path together.

Who Should Practice Jnana Yoga?

Practicing Jnana Yoga requires an openness of spirit rather than intellectual genius. More important than IQ are qualities like patience, analytical skill, and a desire to find the truth. Jnana yogis view the world as Maya; a temporary illusion of forms and names. And in life’s constant evolution, they seek the changeless essence beneath it all.

It’s also important to remember that there isn’t only one path to enlightenment. You may choose to combine this path with Karma or Raja Yoga, or walk just one. It all depends on your personality and circumstances.

Final Thought

The path of Jnana Yoga takes real commitment, but the rewards make each step worthwhile. As we question familiar ideas about who we are, walls built by the mind start crumbling and we are able to reconnect with the true wholeness inside.

Practicing Jnana Yoga as a path to self-knowledge can be a very powerful tool to raise your awareness, reduce your ego, and move you closer to the seventh stage of yoga: Enlightenment.

[……]

Read more

Jnana Yoga: The Path to Spiritual Wisdom

Yoga started as a way to help the mind feel better and find happiness. Over time, it changed and grew, offering different ways to practice. These include Karma Yoga, which focuses on helping others, Bhakti Yoga, centered on devotion, Raja Yoga, emphasizing meditation, and Jnana Yoga, which is about understanding oneself. Jnana Yoga is seen as the toughest, needing strong determination and intelligence.

Understanding Jnana Yoga

Jnana, a term from Sanskrit, means “knowledge or wisdom.” Jnana Yoga, then, is a path toward understanding the true nature of reality through practices like meditation, self-inquiry, and contemplation. Essentially, it’s about becoming aware of the absolute consciousness.

In this practice, the mind is used to explore its own nature and rise above its identification with thoughts and ego. The main aim is to break free from the illusionary world of maya, which consists of self-limiting thoughts and perceptions, and merge the inner Self (Atman) with the universal consciousness (Brahman). This is done through consistent practice of mental techniques such as self-questioning, reflection, and conscious illumination.

Jnana Yoga relies on focused meditation on a single inquiry to peel away the layers of illusion created by our concepts, worldviews, and perceptions. This helps in realizing the temporary and illusory nature of maya and recognizing the interconnectedness of all things.

As Swami Sivananda put it, Jnana Yoga isn’t something you can grasp simply through intellectual study or reasoning; it’s a profound science that requires dedicated practice and inner exploration.

Prerequisites and Pillars

The Four Pillars of Knowledge, also known as sadhana chatushtaya, outline the essential steps toward attaining liberation in Jnana Yoga. These practices are designed to be followed sequentially and offer not only spiritual enlightenment but also alleviate suffering and discontentment in life.

Viveka (Discernment, Discrimination)

Viveka involves a consistent intellectual effort to differentiate between what is real and unreal, permanent and temporary, and the Self and not-Self. It requires ongoing analysis and introspection to develop a clear understanding of the true nature of existence.

Vairagya (Dispassion, Detachment)

Vairagya is the cultivation of non-attachment or indifference towards worldly possessions and the ego-mind. True knowledge begins to emerge when the mind is completely free from attachment to all forms of temporary desires.

Shatsampat (Six Virtues)

Shatsampat comprises six mental practices aimed at stabilizing the mind and emotions, and penetrating the illusions of maya (illusion).

Shama (Tranquility, Calmness): It involves maintaining a peaceful mind by moderating reactions to external stimuli.

Dama (Restraint, Control): Strengthening the mind to resist the influence of the senses, and training the senses to serve as instruments of the mind.

Uparati (Withdrawal, Renunciation): Abandoning activities that deviate from one’s Dharma (duty) and leading a simple lifestyle devoid of distractions.

Titiksha (Endurance, Forbearance): Enduring non-conducive situations with tolerance, especially extremes like success and failure, pleasure and pain.

Shraddha (Faith, Trust): Having unwavering faith in one’s guru, scriptures, and the path of yoga.

Samadhana (Focus, Concentration): Cultivating complete one-pointedness of the mind.

Mumukshutva (Longing, Yearning)

Mumukshutva entails an intense and passionate desire to attain liberation from suffering. It requires complete dedication to the spiritual path, with a longing so strong that all other desires fade into insignificance.

By diligently practicing these pillars, individuals can gradually advance towards spiritual insight, understanding, and ultimately liberation from the cycle of suffering.

Practice Guidelines

It can be difficult to grasp or comprehend the intellectual approach of jnana yoga, and since one can easily overemphasize intellectual attainment it is important to cultivate humility and compassion on this path. It is easy to become entangled in the constructs and thoughts of the mind and lose sight of the goal of jnana: to realize the divine oneness inherent in all beings.

It is recommended that one practice Hatha Yoga, Karma Yoga and Bhakti Yoga as prerequisites. These yogic practices will prepare and purify the body, mind, and heart for the rigors of Jnana Yoga.

Once you have attained some advancement in the other yogas, begin practicing the four pillars of knowledge. You do not need to feel you have mastered one pillar before moving on to the next, but do resist the temptation to progress forward before you are ready. This is considered an advanced practice and thus would be contraindicated for anyone with a history of mental disease or emotional instability. Working with a qualified teacher or guru is highly recommended to accurately assess your progress, offer individual instruction, and provide guidance for your progression.

Core Practices

Once you’ve mastered the foundational principles known as the four pillars, you’re ready to delve into the core practices of Jnana Yoga, a path of spiritual wisdom. These practices are based on ancient Upanishadic teachings and lead to direct realization of the self, known as Atma-Sakshatkara.

Sravana: This is all about immersing yourself in sacred knowledge found in the Upanishads, the ancient Vedic texts. Typically, a teacher or guru will guide you through discussions on non-dualistic philosophy. During this stage, you’ll deeply explore concepts like Atman (the individual soul) and Brahman (the ultimate reality), as well as the philosophy of non-duality itself.

Manana: Once you’ve absorbed this knowledge, it’s time to reflect on it deeply. Manana involves hours of contemplation on the teachings of non-duality, focusing particularly on self-study (svadhyaya) and the insights gained from sravana.

Nididhyasana: This stage calls for continuous and profound meditation on the inner self. Through nididhyasana, you concentrate on the true meanings of the Maha-Vakyas, the primary mantras or “Great Sayings” of the Upanishads. By consistently focusing on these seeds of wisdom, you aim to unite your thoughts and actions, bridging the gap between knowing and being.

The Power of Maha-Vakyas

The Sanskrit words “Maha” means great or mighty, and “Vakya” means a sentence or saying. In the ancient Indian scriptures called the Upanishads, there are special sayings known as the Maha-Vakyas, which are highly revered and powerful. Regular contemplation and meditation on these Maha-Vakyas have profound effects on our minds. They help purify our thoughts, encourage self-reflection, and provide deep insights, leading to elevated states of awareness.

There are four main Maha-Vakyas, each conveying a different perspective on realizing the essential oneness of all things. Despite their differences, meditating on any of these aphorisms ultimately leads to the same understanding. These Maha-Vakyas also address fundamental questions posed in Jnana Yoga, such as “Who am I?”, “What is my purpose?”, and “What is the nature of reality?” By delving into the contemplation of these sayings, one can find answers to these profound inquiries.

The Four Maha-Vakyas

Prajnanam Brahma (Meaning: Supreme consciousness is ultimate reality).

Aham Brahmasmi (Meaning: I am the supreme self).

Tat Tvam Asi (Meaning: You are that).

Ayam Atma Brahma (Meaning: The true self is ultimate reality).

The Seven Stages of Wisdom in Jnana Yoga

Swami Sivananda outlines a roadmap for spiritual progression through seven stages in Jnana Yoga:

Subheccha (good desire): At the outset, one delves into Sanskrit texts with zeal to unearth the truth. It’s crucial to cultivate dispassion towards worldly pleasures, striving for non-attachment.

Vicharana (Philosophical inquiry): This stage entails deep questioning and reflection upon the principles of non-dualism. Through contemplation, one seeks to understand the nature of reality.

Tanumanasi (Subtlety of mind): As understanding deepens, the mind refines itself to a state of subtlety, akin to a thread. External distractions fade as attention turns inward, focusing solely on self-realization.

Sattvapatti (Attainment of Light): In this phase, the world loses its grip, appearing like a mere dream. Karma begins to dissolve, and the yogi perceives all aspects of the universe with equanimity.

Asamsakti (Inner Detachment): Inner detachment sets in, accompanied by selflessness and profound states of bliss. The boundary between waking and dream states blurs, as the yogi transcends dualities.

Padartha Bhavana (Spiritual Vision): Here, the truth begins to unveil itself, and the nature of Brahman, the Ultimate Reality, becomes clear. Spiritual insights guide the practitioner towards deeper understanding.

Turiya (Supreme Freedom): The pinnacle of spiritual evolution, where one experiences supreme freedom in superconsciousness. Liberation (Moksha) is attained as the individual merges with the infinite.

[……]

Read more

Become Fit to Experience Jnana Yoga

Gurudev Sivanandaji used to tease the so-called Vedantins and Jnana Yogis at the ashram. They would say, “Aham Brahmasmi, I am that Supreme Brahman.” Occasionally, Gurudev would touch a jnani’s arm with a little piece of stinging nettle. That person would jump up, “Oooh, oooh, oooh,” and Gurudev would ask, “What happened to your ‘Aham Brahmasmi?’” The so-called jnani is proclaiming, “I’m not the body, I’m not the mind, Immortal Self I am.” But when the nettle stings, he jumps. So Gurudev would ask what happened to “I am not the body.”

That’s why Vedanta or Jnana Yoga is good to read, but you cannot practice it. For practice you need all the other Yogas. By practicing the other Yogas, you become fit to experience Vedanta—the oneness. True Jnana Yoga—the Yoga of discriminating between the Self and the non-Self—is something you experience. It’s not something you practice. To give an analogy, let us compare Jnana Yoga to sleeping. You work so hard, get yourself tired, then go home, and prepare yourself to go to sleep. You take a nice, warm bath, put on comfortable pajamas, have something warm to drink. You get the bed ready with a couple of pillows, and if it is winter, some warm blankets. You might play some relaxing music. Then you lie down.

What will happen next? Off you go. At that point will you say, “I am deeply sleeping?” Can you even say, “This Atma is sleeping?” No. The proof that you really are sleeping is that you are not saying anything. The moment you open your mouth and say, “I am sleeping,” you are not sleeping., a Sleep didn’t require any of those things you did before; they were all for preparation. It is the same with Jnana Yoga and Vedanta.

This morning somebody called me on the telephone, crying, “Oh, all these years I have been working, working, still I’m not enlightened!” King Janaka had the same problem. Janaka was a great king who wanted to get this kind of knowledge, to know that he was the Supreme Brahman. And he wanted it right away because the scriptures say that enlightenment happens instantaneously, within a fraction of a second. So Janaka asked, “Where is my enlightenment? The scriptures say it comes in an instant. Scriptures will not lie. So who can give me that enlightenment?” To quote the scripture exactly, it says that if an expert rider has one foot in the stirrup, enlightenment comes in the amount of time it would take to throw the other foot over the horse. That is all the time it takes.

So the King Janaka announced, “Whoever can give me this experience is welcome to come to my palace!” Many came and tried, but no one could give the king this experience. Finally, the saint Ashtavakra came to know of the king’s desire. So Ashtavakra went to the palace. When he met the king, he questioned him, “You are quoting this verse: ‘Hear the Truth, and you get enlightened.’ But did you read the sloka before that one? It says, ‘Sannyastam sravanam kuryat,’ which means, ‘By renouncing everything you become fit to hear the Truth.’ Sannyastam, renunciation. Are you ready? Have you renounced everything?” King Janaka replied, “Oh, sorry, no.” Ashtavakra asked, “Then, how can you expect enlightenment to come?”

The sage then explained to the king that he would have to renounce everything that he would call his. He would have to give up all his identifications: “I am the king. I am a man. I am this, I am that.” The answer is still the same today. The “I” should be pure, just a simple “I,” that’s all. That is the true you, which is always the same, because there is no change in the pure knowing.

Once you knew you were a child, now you know you are an adult, and one day you will know that you are old. The knowing in childhood, adulthood, and old age is the same. So you think, “When I said I was a child, what made me call myself a child? I identified myself with the child’s body, and said I was a child, that’s all. Now I identify myself with the adult’s body, and call myself an adult.”

Suppose I were to ask you right now, “What are you all doing?” You would say, “Oh, we are sitting.” But are you sitting? No, your bodies are sitting, that is all. When you say, “I fell down,” what is it that fell? Certainly not the “I.” When you write somebody a letter and say, “I fell down yesterday,” you don’t make the “I” horizontal, you still write it upright. The different changes in the body make you feel different, so you identify yourself as the body. But there are no differences in you. You might say, “I feel tired,” “I feel sick,” “I feel good.” It’s not you that feels all these things. The changes are all in the body and the mind. That is a big mistake: to forget your true nature and to identify yourself as something different. That mistake is based on the ignorance of who you really are.

Renunciation means you give up everything and free yourself totally from all of these associations, identities, possessions. You are that Supreme Bliss. You are that Supreme Peace. Only then are you fit to hear the Truth: “Thou art That. Aham Brahmasmi. I am That I Am.” Until then, the word “I” has a totally different meaning. It’s not that pure I, it is the egoistic “I am so-and-so.” You’ll never be that “I AM” until you renounce the selfishness.

The worldly “I” should renounce everything worldly and become pure “I.” That is Vedanta. At that point you simply see everything as the same “I.” Until that time, you are limited. With a limited “I,” you see limited things.

Vedanta means the culmination of the teachings of all the scriptures. That is what Vedanta is: the end of the Vedas, or the part that is experienced in samadhi. Sometimes we hear people say, “I am in the second level of samadhi now. I have opened two chakras. I am at the fourth chakra now.” People may talk about that because they’ve read a lot of books. But the fact is, either you are asleep or not. So until you go to sleep, you prepare yourself for it.

Enlightenment is like that. You’re in darkness. All of these practices, japa, hatha, chanting and so on, are preparations. Drop by drop, drop by drop, you are eliminating the veil that blinds you. You don’t know which practice will be the last one—it could be a slap instead of a mantra—but suddenly you wake up! And that waking up is what you call Jnana Yoga. So all other Yogas prepare you for this Jnana Yoga.

Somebody asked the great old, saintly lady, Avvaiyar, “What is the sign of an enlightened being, the one who really has wisdom?” She simply said, “If he shuts his mouth, he is wise.” The sign of wisdom is complete silence. See that? So, until you get that, keep up the preparation.

[……]

Read more

The Jnana Yoga of Adi Shankara

Sri Adi Shankara is considered to have shaped the Hindu religion for the 1200 years following his disappearance from the world at age 32 in the early part of the ninth century. Having brought forth the advaita philosophy in its fully systematized and polished form, he is considered one of the greatest Jnana Yoga teachers. Swami Yoganandaji was the first person to be initiated by Swami Satchidananda into the Holy Order of Sannyas. Later, Swami Yoganandaji devoted his life to the study and dissemination of the teachings of Sri Shankara.

Integral Yoga Magazine: How did you meet Gurudev Swami Satchidananda, and could you share some memories of your early discipleship?

Swami Yogananda: I began my spiritual quest around the age of 14 when I discovered the practice of Hatha Yoga, while I was living in Paris. Three or four years later, I heard about Gurudev from a friend of mine who had met him at the Ramakrishna Vedanta Center near Paris in 1966, during Gurudev’s very first visit to Paris. I met Gurudev the year after, and I immediately felt he was of a divine nature. He gave mantra diksha [initiation] to me in 1969. A few months later, I went to India and stayed with a sannyasi (monk) in Rishikesh. From there, I wrote to Gurudev that I wished to utter the vow of complete renunciation, as I deeply felt there was no other way to attain peace. In due time, Sri Gurudev graced me with sannyasa diksha in 1971, at his Ashram in Kandy, Sri Lanka. I was 22. I spent one full month with Gurudev during my stay at his Tapovanam in Kandy. On that occasion, he saw that I was already trained in Yoga asanas, pranayama, shat kriyas and so on, and he asked me to teach the same at his ashram for a few months. I learned from him how to chant Sanskrit slokas and kirtans. After I returned to France, I was blessed to spent time with Gurudev whenever he visited Paris.

IYM: What inspired your interest in the teachings of Sri Adi Shankara?

SY: In Belgium, one or two years later, I met Sadananda Sarasvati, a sannyasi from Kerala. He asked me whether I would translate his talks in Paris. Gradually he taught me Sanskrit and introduced me to Vedanta through the teachings of Sri Shankara. What drew me to Vedanta was the quest for the absolute Truth, and that became of primary interest to me as I discovered more and more the greatness of Vedantic scriptures like the Upanishads, the Brahma Sutras and the Bhagavad Gita. Sri Shankaracharya is the greatest representative of the Vedanta tradition. I drew two important things from this renowned sage: the way he made the most difficult teachings easy to understand and the way he analyzed every word and sentence in a given Sanskrit passage. This is also how I deepened my study of Sanskrit grammar and Vedanta philosophy. Shankara rendered the difficult Upanishadic teachings easy with his peerless commentaries which refute wrong interpretations, solve all apparent contradictions and give most convincing conclusions. Also, Shankara had the unique ability to give the essence of these lofty teachings in short, versified works of his own which are most inspiring.

IYM: What is the essence of the Upanishads according to Sri Adi Shankara?

SY: The essence of all Upanishads has been put beautifully by Shankara in a famous half verse of 16 syllables as follows: Brahma satyam jagan mithyaa, jeevo brahmaiva naaparah, which means “Brahman or the Absolute is real. The world is a myth. The individual is Brahman alone, not different.” Such is the Vedanta Dindima or striking message of the Upanishads, whose powerful and meaningful drum beating awakens sleepy ears to knowledge of Truth.

IYM: According to Sri Shankara, the world is relatively real (Vyavaharika Satta), while Brahman is absolutely real (Paramarthika Satta). Please elaborate.

SY: The world may be a relative truth, but its substratum called Brahman is the absolute Truth, like the rope is for the illusory snake. There is no duality whatsoever between an illusory snake and the rope. So also, there is no duality between the relative world and Brahman, for the world is a mere superimposition on Brahman. It comes and goes, appears and disappears, so to say, but Brahman is unchanging. The absolute Truth is ever the same. It is One only and non-dual (Ekam-evaadviteeyam).

IYM: If someone wanted to study Advaita Vedanta, where would one begin?

SY: To begin, one may study Shankara’s short works like Atmabodha. To get a thorough understanding of Vedanta, however, one should study the threefold basis known as Prasthana-traya, consisting in the Upanishads, Brahma Sutras and Gita, along with Shankara’s commentaries. Reading the Bhagavad Gita with Shankara’s commentary is a good way to begin the study of Vedanta. Actually, the main Vedantic practices are listening to (shravanam), reflection on (mananam) and deep meditation (nididhyasanam) on the great sayings of the Upanishads. As a way of preparation, the Bhagavad Gita propounds 20 means of knowledge such as humility, non-ostentation and so on, in the 13th chapter (verses 7-11).

IYM: Is there a specific path or sadhana prescribed by Sri Adi Shankara?

SY: According to the Shwetashwatara Upanishad (III, 8), Self-knowledge is the only way to get rid of ignorance and to attain liberation (tam-eva viditvaatimrityum-eti, naanyah panthaa vidyate’yanaaya). For this sake, Shankara advocates a fourfold sadhana: sharp discrimination (viveka), burning dispassion (vairagya), the sixfold wealth (shat-sampatti, namely, mind control, sense control, withdrawal, endurance, faith and meditation) and aspiration for liberation (mumukshutva). These four sadhanas from different passages of the Upanishads such as the Mundaka, Brihadaranyaka and other Upanishads have been brought together and explained by Shankara.

Actually, viveka is the result of purity of mind acquired through the practice of Karma Yoga, or selfless action. When the mind is free from expectation or “mineness,” one can see the distinction between the real and the unreal, the eternal and the transient. And when this is seen, there arises dispassion or vairagya for this world and the next. Then automatically the mind, as well as the senses, is under control. One becomes indrawn and enduring, which means one will have full faith in the words of the teacher and the scriptures and be constantly meditating upon the teachings of Vedanta.

IYM: Does Sri Shankara give specific instructions for how to develop the “sixfold wealth?”

SY: It all begins with Karma Yoga, which is the decisive factor in spiritual life. So once this first step is made, all other steps come one after the other, and one is led gradually to the final step from which there is no return to the bondage of ignorance. Karma Yoga instills a higher spirit in what is normally a cause of bondage, by prescribing that one offer the results of all actions to God without expectation. One cannot go directly from bondage to liberation, because bondage is the result of mineness and I-ness in actions. So, before renouncing all actions, one has to give up attachment to results and be free from passion (raga) and aversion (dvesha). When the mind is free from these feelings and is thus purified, one acquires all virtues such as the sixfold wealth, thereby becoming fit to follow the Vedantic path itself.

IYM: Is the fourfold sadhana something done as a formal practice or is it practiced also during the day more informally? How can we cultivate greater awareness of the Self?

SY: Both the formal and informal approaches are necessary, for practice without theory is impossible, and theory without practice is of not much use. A formal session means sitting at the feet of the teacher to hear the truth again and to deepen one’s understanding by asking questions or by studying his teachings with co-disciples. Daily practice is a constant reminder that the world is transient and that Brahman, alone, is ever lasting. This is the way of cultivating awareness of the Self.

IYM: It seems that all the great jnanis were bhaktas (devotees), including Adi Shankara. His poems are considered to be some of the greatest devotional poetry ever written. What is the relationship between jnana and bhakti?

SY: According to the Bhagavad Gita (III, 3), Karma Yoga and Jnana Yoga constitute the two main paths, and they are referred to as bhakti or devotion throughout the Gita. This is because Karma Yoga is impossible without devotion to God, and Jnana Yoga or knowledge of God is the culmination of that devotion. So, even though Shankara spoke mainly of the highest knowledge, it was quite easy and natural for him to address devotional hymns to God that inspire seekers of moksha (liberation), thereby leading them to knowledge gradually.

Actually, bhakti is part of the main paths known as Karma Yoga and Jnana Yoga. With reference to Karma Yoga, bhakti is the performance of daily duties in a spirit of surrender to God for the sake of purity of mind, without expecting any reward here or hereafter. Then with reference to Jnana Yoga, bhakti is deep inquiry into the nature of God and, when the non-dual nature of Brahman is attained as one’s own true Self, it is called para bhakti, or supreme devotion. This is the relationship between bhakti and both Karma Yoga and Jnana Yoga. Therefore, both the karma yogi and the jnani are considered as bhaktas, although the jnani is said to excel on account of having attained oneness or non-duality (see Bhagavad Gita VII, 17-18). Don’t position them hierarchically.

IYM: What is most important in order to attain knowledge of the Self?

SY: Though study, hearing and understanding play a very important role in this attainment, the Mundaka Upanishad (III, ii, 3) says that seeking for the Self to the exclusion of everything else is of utmost importance, as it is only to such a seeker that the Self reveals itself. Therefore, until sleep and until the very end of life, one should spend all one’s time thinking of Vedanta, without giving room to maya (illusion).

Sri Swami Yogananda is the founder of Kaivalya Ashrama in France. He lectures throughout Europe on advaita philosophy and Sri Shankara. Sri Swamiji is fluent in Sanskrit and creates devotional poetry and compositions in Sanskrit verse. He contributed commentary and scriptural references for the names listed in the Dictionary of Sanskrit Names (Integral Yoga Publications). His many works in praise of Swami Satchidananda have been reprinted in Integral Yoga Magazine and published as booklets. The Hymn of 108 Holy Names of Sri Swami Satchidananda, composed by him, is chanted at Satchidananda Ashram during Guru Puja.

[……]

Read more