Jnana Yoga
Jnana is knowledge. To
know Brahman as one's own Self is Jnana. To say, "I am Brahman, the pure,
all-pervading Consciousness, the non-enjoyer, non-doer and silent
witness," is Jnana. To behold the one Self everywhere is Jnana.
Ajnana is ignorance. To
identify oneself with the illusory vehicles of body, mind, Prana and the senses
is Ajnana. To say, " I am the doer, the enjoyer, I am a Brahmin, a
Brahmachari, this is mine, he is my son," is Ajnana. Jnana alone can
destroy Ajnana, even as light alone can remove darkness.
Brahman, the Supreme Self, is
neither the doer of actions nor the enjoyer of the fruits of actions. The
creation, preservation and destruction of the world are not due to Him. They
are due to the action of Maya, the Lord's energy manifesting itself as
the world-process.
Just as space appears to be of
three kinds - absolute space, space limited by a jar, and space reflected in
the water of a jar, - so also there are three kinds of intelligence. They are
absolute intelligence, intelligence reflected in Maya, and intelligence
reflected in the Jiva (the individual soul). The notion of the doer is the
function of intelligence as reflected in the intellect. This, together with the
notion of Jiva, is superimposed by the ignorant on the pure and limitless
Brahman, the silent witness.
The illustration of space
absolute, space limited by a jar and space reflected in water of a jar, is
given to convey the idea that in reality Brahman alone is. Because of Maya,
however, It appears as three.
The notion that the reflection
of intelligence is real, is erroneous, and is due to ignorance. Brahman is
without limitation; limitation is a superimposition on Brahman.
The identity of the Supreme
Self and the Jiva or reflected self is established through the statement of the
Upanishad 'Tat Tvam Asi' - 'That Thou Art'. When the knowledge of the
identity of the two arises, then world problems and ignorance, with all their
offshoots, are destroyed and all doubts disappear.
Self-realization or direct
intuitive perception of the Supreme Self is necessary for attaining freedom and
perfection. This Jnana Yoga or the path of Wisdom is, however, not meant for
the masses whose hearts are not pure enough and whose intellects are not sharp
enough to understand and practice this razor-edge path. Hence, Karma Yoga and Upasana (Bhakti) are
to be practiced first, which will render the heart pure and make it fit for the
reception of Knowledge.
Brahman is Sat, the
Absolute, Reality. That which exists in the past, present and future; which has
no beginning, middle and end; which is unchanging and not conditioned by time,
space and causation; which exists during the waking, dream and deep sleep
states; which is of the nature of one homogeneous essence, is Sat. This is
found in Brahman, the Absolute. The scriptures emphatically declare: "Only
Sat was prior to the evolution of this universe."
This phenomenal universe is
unreal. Isvara created this universe out of His own body (Maya), just as a
spider creates a web from its own saliva. It is merely an appearance, like a
snake in a rope or like silver in mother-of-pearl. It has no independent
existence. Maya or illusion is a strange phenomenon which cannot be accounted
for by any law of Nature. It is incapable of being described. Its relation to
Brahman is like that of heat to fire. The heat of fire is neither one with it
nor different from it.
Brahman alone really exists.
The Jiva, the world and this little "I" are false. Rise above names
and forms and kill the false egoism. Go beyond Maya and annihilate ignorance.
Constantly meditate on the Supreme Brahman, your divine nature.
The world is unreal when
compared to Brahman. It is a solid reality to a worldly and passionate man
only. To a realized sage it exists like a burnt cloth. To a Videhamukta
(disembodied sage) it does not exist at all. To a man of discrimination it
loses its charm and attraction.
Do not leave the world to
enter a forest because you now read that the world is unreal. You will be
utterly ruined if you do this without proper qualifications. Be first
established in the conviction that the world is unreal and Brahman alone is
real. This will help you to develop dispassion and a strong yearning for
liberation. Stay in the world but be not worldly; strive for liberation by the
practice of Sadhana Chatushtaya.
Jnana Yoga of Brahma Vidya or
the science of the Self is not a subject that can be understood and realized
through mere intellectual study, reasoning, ratiocination, discussion or
arguments.
A student who treads the path
of Truth must, therefore, first equip himself with Sadhana Chatushtaya - the
"four means of salvation". They are discrimination, dispassion, the
sixfold qualities of perfection, and intense longing for liberation - Viveka
(discrimination), Vairagya
(dispassion), Shad-Sampat
(six virtues) and Mumukshutva
(Intense desire for liberation).
The aspirant who is endowed
with all these four qualification should then approach the Guru who will
instruct him on the knowledge of his real nature. The Guru is one who has a
thorough knowledge of the scriptures and is also established in that knowledge
in direct experience. A Sadhaka should then reflect and meditate on the inner
Self and strive earnestly to attain the goal of Self-realization.
Sravana is hearing of
Srutis, Manana is thinking and reflecting, Nididhyasana is
constant and profound meditation. Then comes Atma-Sakshatkara or direct
realization.
The seven Jnana Bhumikas.
First is Subheccha
or good desire. From it the next two stages, viz., Vicharana and Tanumanasi
will be reached. Constant Atma Vichara (Atmic enquiry) forms the second stage. The
third stage is Tanumanasi also known as Asanga Bhavana. The above three
stages can be included under the Jagrat state. The fourth stage is Sattvapatti.
This can be included under the Svapana state. The fifth stage is Asamsakti.
This is the Jivanmukti stage in which there is the experience of Ananda
Svaroopa (the Eternal Bliss of Brahman) replete with spotless Jnana. This will
come under Sushupti. The sixth stage is Padartha Bhavana. There is
knowledge of Truth. The seventh stage is Turiya, or the state of
superconsciousness. This is Moksha. This is also known by the name Turiyatita.
There are no Sankalpas. All the Gunas disappear. This is above the reach of
mind and speech. Disembodied salvation (Videhamukti) is attained in the seventh
stage.
Remaining in the certitude of
Atma, without desires, and with an equal vision over all, having completely
eradicated all complications of differentiations of 'I' or 'he', existence or
non-existence, is Turiya.
Purify the Chitta by doing
Nishkama Karma for twelve years. The effect of Chitta Suddhi is the attainment
of Viveka and Vairagya. Acquire the four qualifications (Sadhana Chatushtaya),
- Viveka, Vairagya, Shad Sampat and Mumukshuttva. Then approach a Guru. Have
Sravana, Manana and Nididhyasana. Study carefully and constantly the twelve
classical Upanishads and Yoga Vasishtha. Have a comprehensive and thorough
understanding of the Lakshyartha or indicative (real) meaning of the Maha-Vakya
'Tat Tvam Asi'. Then, constantly reflect over this real meaning
throughout the twenty-four hours. This is Brahma-Chintana or Brahma-Vichara. Do
not allow any worldly thoughts to enter the mind. Vedantic realization comes
not through mere reasoning but through constant Nididhyasana.
Retire into your meditation
chamber. Sit on Padma, Siddha, Svastika or Sukha Asana to begin with. Relax the
muscles. Close the eyes. Concentrate on or gaze at the Trikute, the space
between the two eyebrows. Repeat 'Om' mentally with Brahma-Bhavana. Silence the
conscious mind.
All Upadhis (limiting
adjuncts such as body, mind, etc.,) will be sublated. All Granthis (knots of
heart, viz., Avidya, Kama and Karma - ignorance, desire and
action) will be cut asunder. The thin veil, Avarana, will be pierced.
The Pancha Kosha Adhyasa (superimposition) will be removed. You will
rest doubtless in Satchidananda state. You will get highest Knowledge, highest
Bliss, highest Realization and highest end of life.
Constant, intense, earnest
Sadhana alone can give a man direct Aparoksha Brahmic realization (Svanubhava
or Sakshatkara). Practice, Practice,Practice and become established in Brahman.
Excerpts from:
Jnana Yoga by Swami
Sivananda
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