PHILOSOPHY 79 YOGAMAGAZINE.COM PART FOUR INTRODUCTION TO THE BHAGAVAD GITA Jnana Marga - the path of wisdom, knowledge or insight In yogic context this means to the deep knowing that liberates one from the cycles of suffering. This gnosis is developed in the early texts the Upanishads with inquiry into identity as a recurring theme. What is this? Who am I? What is real and unreal? These are the kind of questions asked. The Gita is the first time that this inquiry is given the title of Jnana yoga where it is elevated to a path of yoga. PHILOSOPHY_JULY17.indd 79 03/06/2017 13:22
Transcript
PHILOSOPHY
79YOGAMAGAZINE.COM
PART FOUR
INTRODUCTION TO
THE BHAGAVAD
GITA
Jnana Marga - the path of wisdom, knowledge or insight
In yogic context this means to the deep knowing that liberates one from the cycles of suffering.This gnosis is developed in the early texts the Upanishads with inquiry into identity as a recurring theme.What is this? Who am I? What is real and unreal? These are the kind of questions asked. The Gita is the first time that this inquiry is given the title of Jnana yoga where it is elevated to a path of yoga.
PHILOSOPHY_JULY17.indd 79 03/06/2017 13:22
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The Sanskrit word for ‘reflective inquiry’ is ‘vichara’ and in texts and in teachings of Advaitins and Vedantins is sometimes called ‘atma vichara’ or ‘brahma vichara’, where the inquiry is into the nature of the Self, the Divine.
Jnana yoga is the path to Self-realisation through the kinaesthetic knowing, deep insight and understanding of the relationship between the real as divinity and the unreal as the illusions of the world of the separate ego.
The Gita (3:3) declares that Krishna created the path of Jnana yoga for the Samkhyas, the contemplative, intellectual followers of the Samkhya philosophy and Karma yoga for the yogins. The Gita (5:4) bridges the gap between the two paths declaring Samkhya and yoga as not different, and that resorting to one path, one gains the fruits of the other.The Gita (5:5) says that one who sees Samkhya and yoga as one, sees clearly.
Jnana is also the path of the non-dualist Vedanta tradition known as ‘Advaita’ meaning ‘not two’, the one without a second. In these schools the illusion of the egoic world, ‘Maya’, often includes everything that changes and is impermanent.
Jnana as a practice requires dedicated application of the ‘wisdom faculty’ or ‘buddhi’ and leads to ‘vijnana’ or ‘special and divine wisdom’.This process of uncovering this knowing is said in the Gita (7:1) to involve turning ones’ whole mind, devoting ones’ heart, meditating on and depending totally on Divinity.
The practitioner of Jnana yoga or Jnanin uses the faculties of willpower (iccha) and inspired reason (buddhi) as the two guiding tools in his or her search for truth.
The Tripura Rahasya, speaking of Jnana yoga differentiates three kinds of aspirants depending on their character traits or vasanas. Ŕ�5IF�ţSTU� TVŢFST� GSPN�FHPJD�QSJEF� UIBU� TUBOET� JO�the way of the teachings.Ŕ�5IF�TFDPOE�TVŢFST�GSPN�JMMVTJPO�PG�CFJOH�B�TVCKFDU �a doer; this illusion prevents the acquisition of real wisdom.
Ŕ�5IF�UIJSE�UZQF�PG�QSBDUJUJPOFS�TVŢFST�GSPN�FHPJD�desire which leads one away from liberation towards power, sex and fame.The solutions, the cure to these problems are:Ŕ� 1SJEFGVM� QSBDUJUJPOFST� OFFE� UP� EFWFMPQ� USVTU� JO�teachings and teacher.Ŕ�&HPJD�EPFST�SFRVJSF�HSBDF�Ŕ� 5IF� EFTJSF�GVMM� QSBDUJUJPOFS� OFFET� UP� DVMUJWBUF�‘letting go’ or ‘vairagya’ and ‘wise discrimination’ or ‘viveka’ through intelligent study, worship and being in the presence of enlightened teachers.
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This text also states that the drive for freedom is the most important requirement for a jnanin. Jnanins who have attained realisation of their true nature and continue in their lives, are referred to in the Tripura Rahasya and in the Gita (13:23) as ‘Jivanmuktis’, or ‘liberated in life’.
Jnana yoga in the Vedanta Sara (the essence of wisdoms end) comprises of seven traits:Ŕ�7JWFLB���EJTUJOHVJTIJOH�XIBU� JT�QFSNBOFOU�BOE�real from what is impermanent and transitory.Ŕ� 7BJSBHZB� �� SFOVODJBUJPO� PG� UIF� GSVJUT� PG� POFōT�actions, the basis and ideal of Karma yoga.Ŕ�.VNVLTIVUWB���BSEFOU�EFTJSF�GPS�MJCFSBUJPO�Ŕ�4SBWBOB���MJTUFOJOH�UP�UIF�HSFBU�UFBDIJOHT�Ŕ�.BOBOB���SFŤFDUJOH�BOE�DPOUFNQMBUJOH�PO�XIBU�is heard.Ŕ� /JEJEJEIZBTBOB� ��NFEJUBUJPO� PO� UIF� UFBDIJOHT �leading to SamadhiŔ� 5BQBT� �� EJTDJQMJOF� JODMVEJOH� UIF� GPMMPXJOH� TJY�treasures Ŕ�4BNB���&RVBOJNJUZ�JO�UIF�GBDF�PG�BMM�DJSDVNTUBODF�%BNB�� 4FMG�SFTUSBJOU � DVSCJOH� UIF� TFOTFT� XIJDI�continually desire stimulation.6QBSBUJ�� .JOE� DPOUSPM � BCTUFOUJPO� GSPN� BDUJPOT�unrelated to maintenance of bodymind or the goal of enlightenment.5JUJLTIB�� &OEVSBODF�� 4QFDJţDBMMZ� SFGFSSJOH� UP�remaining untouched by the play of opposites, the experience of duality.Samadhana: Single mindedness, mind focused on the task in hand .Sraddha: Faith in the teacher, teachings and nature of universal intelligence or dharma.
The Jnanin questions everything, delves deep into anything that interests, constantly asking… Why? Why am I here? What is life about? Who am I? What is this?
The answer the Vedic scriptures say is ‘Tat Tvam Asi’ meaning ‘That Thou Art’ and ‘Aham Brahmasmi’, ‘I am God’.
“The mind deludes through attachment to form and binds it by means of the ropes of body, organs, and breath, thereby causing it to roam incessantly JO� UIF� TFMG�JOŤJDUFE� FYQFSJFODF� PG� UIF� GSVJUT� PG�one’s actions) as ‘I’ and ‘mine.’”
“When the mind, freed from contact with objects BOE� DPOţOFE� JO� UIF� IFBSU � SFBDIFT� OPOCFJOH� PS�abhava, then that is the supreme state.”
“The mind should be checked until it meets with destruction in the heart. This is jnana, this is meditation. The rest is diffuse speculation.”
“The Absolute is neither thinkable nor unthinkable; it is not thinkable and yet not unthinkable. When one is free from partial standpoints, then the Absolute is attained.”5IFTF�RVPUBUJPOT�DPNF�GSPN�UIF�"NSJUB�#JOEV�PS�the seed of nectar Upanishad
"UNB�7JDBSB�SFRVJSFT�DPOUJOVPVT�EFMJCFSBUF�FŢPSU��5IJT� QSBDUJDF� FTQPVTFE� CZ� 3BNBOB� .BIBSTIJ�JT� BCPVU� LFFQJOH� UIF� BUUFOUJPO� ţYFE� PO� UIF� Ō*ō�thought and on the feeling of ‘me’ to see through it as the illusion it is."T�3BNBOB�.BIBSTIJ�TBJEŕ�‘To whom does this thought arise?”
(PJOH�CFZPOE�UIJT�Ō*ō�UIPVHIU�BOE�GFFMJOH��3BNBOB�.BIBSTIJ�TUBUFTŕ“What is essential in any sadhana is to try to bring UIF�SVOOJOH�NJOE�BOE�ţY�JU�PO�POF�UIJOH�POMZ �XIZ�UIFO� TIPVME� JU� OPU� CF� CSPVHIU� CBDL� BOE� ţYFE� JO�4FMG�BUUFOUJPO �5IBU�BMPOF�JT�4FMG�JORVJSZ �UIBU�JT�BMM�that is to be done”
.BIBSTIJ� BOE� UIF� 6QBOJTIBET� BOE� UIF� 7FEBT�before him recommend that the physical focus of UIJT�JORVJSZ�JOUP�UIF�Ō*ō�GFFMJOH�CF�UIF�IFBSU�DFOUSF �the ‘hridayakash’.
Shankara states… “Awareness of one’s own Atman (Self) is established BU�UIF�UJNF�PG�UIF�DFTTBUJPO�PG�UIF�ō*ō�OPUJPOŐ
4P�JU�JT �MJUUMF�CZ�MJUUMF �SFTUJOH�XJUI�UIF�JOUFMMFDU�ţSNMZ�held in check, mind clearly established in the Self, with no thought arising, mind fully restrained, we ţOE�UIF�4FMG�
As the Zen Koan asks: “Who is chanting Buddha’s name?”
As Hari Dass Baba stated: “Who realises? That is realisation.”
