CHAPTER III - yoga. Web viewHis commentary on BG verse VI.2 explains it in such a way that brings...

Human Freedom & the Determination by the Will of God

CHAPTER-III

PATHWAYS TO FREEDOM

We have said before that Shri Jnaneshwar accepts the Sankhya theory of mental causation, viewing a kind of causal relationship between mind and action (as discussed in our Chapter I) and that of the fivefold causation of human action (as discussed in our Chapter II). He also accepts the view that the individual self is the agent and enjoyer of his action and accepts also the Mimamsaka view of ritual action leading necessarily to the happiness in heaven, guided by the Law of Karma (as discussed in our Chapter II). However, he differs a lot from these two positions in their metaphysical presuppositions. Thus, he does not accept the Sankhya distinction between Prakriti and Purusha in absolute terms and rather calls Prakriti as the Light of the Self (Atmaprabha) (Jna.XIII.1081) as mentioned in our Chapter I. He does not accept the Sankhya view that the Purusha is enjoyer and accepts the Vedantic view that the Atman is non-agent and also non-experiencer. This is reflected in his view of pathways to the goal of freedom. He rather seems to utilise the truth of determinism as evident in Sankhya and Mimamsaka positions to affirm and reinterpret the generally accepted pathways-karma, yoga, knowledge and devotion - as suits to the Vedantic position, consistently pursuing simultaneously his unique metaphysical position.

This brings in a change in the view of ritual action as the ethical action leading to the enjoyment of sense pleasures, as in Mimamsaka position. Though here also a goal-directed nature of human action is evident, still human effort in his Vedantic position is directed to achieve a transcendent goal, which rather requires a withdrawal of the mind from pleasures of this world as also that of after-world. Human action assumes a chain or sequence of actions directed towards this goal and the human agent becomes the seeker advancing on a particular pathway, which terminates at the attainment of the goal. The skill with which the effort is undertaken is important no doubt, but it is more the consciousness of goal that brings in an internal change effecting the purification of mind from selfish impulses. Simply speaking, this is a path of dharma. Here can be seen a synthesis of the theories of action-mental cause theory, agency theory and the teleological theory- but here the theory finds application not with the agent, but with the seeker. Gita is the home of all dharma (Jna.I.31)* as well as the source of the highest truths (Paramartha) (Jna.I.48)*. It is meant for all but is more meaningful for the dispassionate, the saint, the wise and the devotee (Jna.I.53-54)*. We will see in this chapter how Shri Jnaneshwar views the four main pathways mentioned above severally, and also in combination, so that these become the surest means to attain the goal of freedom.

THE PROBLEM OF CHOOSING THE BETTER PATH

Discriminating between the two courses of action that are open before one, make selection of the better one and follow it, is the first step for the agent who is interested also to become seeker on the pathway. The action is weighed in terms of what is good for one in the long run. One should recognize first in what one's own good lies and should not go for action on impulse but should opt a course of action after making a careful judgment about it, whether to do it or not to do it. Shri Arjuna faced a similar problem. Shri Jnaneshwar describes in his commentary on BG verse I. 39 what Shri Arjuna thinks of his action saying, 'Even if these wise men, deluded by pride have come to fight, we should recognize what is good (hita) for us... So knowing that we are approaching the very incarnation of sin (dosha), should we go forward into it?' (Jna.I.236, 241). Shri Arjuna is thinking of himself as not failing at the level of action but failing at the level of knowledge. He is not able to decide what course of action is better for him in view of his limited knowledge. Shri Jnaneshwar refers to his problem in the commentary on BG verse II.6 as, 'Should we slay them or immediately abandon the battlefield? We do not know which course of action is better '(Jna.II.54).

Chapter-III/ Pathways to Freedom - 63


That this confusion is about proper course of action is also clear from Shri Jnaneshwar's commentary on BG verses II.7 and 8, wherein Shri Arjuna's words are stated as, 'I feel confused when I wonder what is proper (uchita) for us, and my mind is distracted because of this confusion (moha). When darkness pervades all space, one's vision (drishti) is dimmed, and then even things which are near are invisible. O Lord! I am in a predicament, for a mind overcome with confusion (bhranti) cannot understand where its own good lies’ (Jna.II.55-57). One may fail to choose proper course of action if his mind is not stable, or he is not able to see the things correctly. He may not then adhere to the path of dharma. So the question is put as, 'Tell us quickly what is appropriate (uchita) for us, O Krishna, and how we may not fail to perform our duty (dharma)' (Jna.II.63). Shri Arjuna's problem is thus that of choosing an appropriate course of action that will lead to his own good, as against that of pleasure. Further, the path should be such, which will not be in opposition to the requirements of morality.

DUTIFUL ACTION

Shri Arjuna wants to perform his duty but he is worried whether his action is also a morally commendable action or not. He was not convinced whether this action will form a part of pathway to the higher kind of goal or not. It was earlier told to Shri Arjuna by Shri Krishna that if he does his duty with steady condition of mind, without any thought of future, he will not incur any sin (Jna.II.227-229) as mentioned in our Chapter I. Another way is that of doing duty by making use of good intellect. Shri Jnaneshwar in his commentary on BG verse II.39 says, 'This path of wisdom (sankhya sthiti) has been briefly explained to you. Now listen to the explanation of the path of union through reason (buddhiyoga). A person who is utterly detached while performing actions cannot be troubled by the bonds of action (karmabandha)' (Jna.II.230-231). Here it has been made clear that while marching on the path of action, one can get rid of the bonds of action.

He explains the merits of this path of action where full use of reason is made in the commentary on BG verse II. 40 as, 'He does not lose his life in this world and still attains liberation (moksha) when he faithfully follows this path' (Jna.II.233). He explains the term ‘dharma’ as in original Gita verse in this context as, 'Continue all prescribed actions, but do not desire their fruit (karmaphala)' (Jna.II.234). 'Dharma' means doing duty, but without desiring for its result. He says, ‘Just as an exorcist cannot be harmed by an evil spirit, similarly, when a person has attained full enlightenment (subuddhi), the limitation of matter (upadhi) cannot bind him. That wisdom (buddhi) which is subtle (sukshma) and steady, in which sin has no place, and which contact with the three qualities cannot contaminate, if your heart, through merit, should be illumined even a little by such wisdom, then every fear of life in this world would be removed’ (Jna.II.234-237). Shri Jnaneshwar seems to provide an answer to Shri Arjuna's question (Jna.II.55, 63, above) when he says in the commentary on BG verse II.47 as, ‘When you understand things in this way it is best (uchita) for you to perform your own duty (swakarma). When we have taken all things into consideration, we realize that we should never neglect our appointed duty (vihita karma)’ (Jna.II.264-265). Shri Jnaneshwar's conception of pathway starts from performance of one's action as duty.

STEADFASTNESS IN YOGA

The mental state in the path of action as characterized above is termed by Shri Jnaneshwar as 'yogasthiti'. He defines 'yoga' in terms of mental condition in his commentary on BG verse II.48 saying, 'Perform all your actions with an attentive mind (chitta), steadfast in yoga (yogayukta) and renouncing attachment (sanga) to the fruit of action. Do not rejoice unduly if by good fortune you successfully accomplish something. And if for any reason you are prevented from completing an



action, you should not be disappointed. If it meets with success, well and good. If it cannot be completed, even so regard it as good' (Jna.II.267-270).

He mentions one more important characteristic not mentioned in original Gita verse as, 'If you offer to God (Adipurusha) every action (karma) that you undertake, know that it will surely be accomplished '(Jna.II.271). Renouncing fruit of action is positively understood here in the sense of offering actions to God. In both cases one does not own the fruit. Now he defines 'yoga' as, 'Such even-mindedness in action whether right or wrong is the state of yoga (yogasthiti)' (Jna.II.272). In this path, one does the action, but does not bother about its fulfilment in yielding result. If in this condition of mind he does his action, offering it to God, he surely accomplishes it.

THE DOUBT OF CHOOSING RIGHT COURSE NOT REMOVED

Emphasis on the yoga of wisdom in contrast to that of performance of action can be understood by one, particularly by the person who wants to see a preference for non-performance of action, in the sense of superiority of the path of inaction over that of path of action. A doubt may arise here in that if one has not to entertain the thought for fruit of action, what is the need for undertaking the action? The path of inaction then seems to be a better option, particularly in reference to an action which is full of violence. The view that knowledge is better than action can not justify undertaking such kind of action. The problem therefore still persists. With this thought in mind, Shri Arjuna again puts the question before Shri Krishna, which is described by Shri Jnaneshwar in his commentary on BG verse III.1 as, ‘Arjuna said, O Lord! I have listened to Your words attentively. O Krishna! it appears from Your words that action (karma) and agent (karta) no longer exist. If this is Your definite opinion, then why, O Lord, do You call on me to fight? Are not You ashamed to incite me to carry out this terrible action (hinsaka)? You condemn all action, and then do You urge me to cause this destruction? O Krishna, consider this: You approve of the cessation of action (karmashesha) and yet, at the same time, You command me to kill’ (Jna.III.2-5). Shri Arjuna sees an availability of choice between two extreme positions-that of performing a violent action and the cessation of such action. As the yoga of pure intelligence (buddhiyoga) was considered as superior to that of action and it was defined as an attainment after renunciation of desire-prompted action (Jna.III.273-275)*, there seems to be no justification for undertaking an action which causes destruction.

Shri Jnaneshwar in his commentary on BG verse III.2 describes Shri Arjuna as saying, ‘O Lord! Even if You should advise us in this way, what should we ignorant people do? Would this be the end of all discrimination (viveka)?... Tell me clearly what I should do, and what will be beneficial to me later’ (Jna.III.6,31). Thus Shri Arjuna's problem here contains reference to not only what is beneficial for him in this life but which will lead also to some superior kind of experience in after life as well. The appropriateness of a particular course of action consists in meeting both moral and spiritual requirements. The path selected should be ‘dharma’ in the first place, but it should also lead to 'moksha'.

THE PATH OF ACTION AND THE PATH OF KNOWLEDGE

Shri Arjuna's question if seen as that of one, which will have results of both the action and the knowledge, then there seems a connection conceived between the two. So Shri Jnaneshwar provides an answer, which will clarify this connection, and as such it is not the seeming contrast between the two that is of importance, but rather one's leading to other, for one who is qualified for it. Shri Jnaneshwar describes Shri Krishna's answer to Shri Arjuna’s question in his commentary on BG verse III.3 saying, ‘Surprised at these words, Lord Krishna said, O Arjuna, listen to the deeper meaning of what I have said. While explaining the yoga of discrimination (buddhiyoga), at the same time I have



expounded the Sankhya philosophy. You have not understood My purpose, so you have been needlessly confused… One is called the path of knowledge (jnanayoga) and is followed by the sages (sankhya). Those who tread it attain Self-realization (tadrupata). The other is known as the path of action (karmayoga). Seekers (sadhakajana) who become proficient in it eventually reach final liberation (nirvana) from worldly life’ (Jna.III.32-33, 36-37).

Shri Jnaneshwar mentions that these two paths lead ultimately to one and the same goal, though this is not expressly stated in the original Gita verse. He says, ‘Though these paths are two, ultimately they become one, just as food whether prepared (siddha) or unprepared (sadhya) gives the same satisfaction. Just as two rivers which flow east and west seem separate, but eventually both merge in the same ocean, similarly, both these teachings have the same goal (karana) but the practice of them depends on a person's ability (yogyata)' (Jna.III.38-40). One can attain the final goal of liberation by following the path of action, doing his duty well, but if one has additional abilities, one can go for the path of knowledge directly and attain the same goal. He explains the difference in ability of the seekers who follow these paths by means of illustration of reaching some fruit on the tree saying, ‘A bird can seize a fruit even when it is flying, but can a person do this so swiftly? Climbing from one bough to another, he will eventually reach the fruit. Like the bird, wise men (sankhya) who follow the path of knowledge (jnana) , may quickly attain liberation (moksha) but yogis also attain perfection (purnata) in due course of time by resorting to the path of action (karmadhara) and performing their duties (vihita nijachara)' (Jna.III.41-44). The starting point may be the path of action for many who in due course of time can attain the required ability to follow the path of knowledge and then immediately attain the fruit of liberation.

Shri Jnaneshwar states in his commentary on BG verse III.19 as, ‘Therefore, perform your own appointed duty (niyata) with restraint and without attachment (kamarahita). Those who attain the state of non-attachment (nishkamata) to the fruits of their actions by performing their duty (swakarma), reach the highest bliss (kaivalya para) even in this world’ (Jna.III.150-151). Here he is indicating a condition of mind which is free from the desire for the fruits of action, which was earlier called the yogic condition of mind (Jna.II.231-234, 267, 272-276)*. While describing this yogic condition of mind, a reference was made also to offering of actions to God (Jna.II.271). A reference was also made to condition of mind in which the conception of action and agent both get lost (Jna.III.2). Shri Jnaneshwar while commenting on BG verse III.30 says, ‘When you perform all your appointed actions (uchita karma), surrender them to Me, but concentrate all the thoughts of your heart on the Self (Atmarupa). Do not allow pride (abhimana) to enter your mind, thinking, “this is action”, “I am the doer", or ‘I will do it” (Jna.III.186-187)’.

Thus it seems clear that the path of action in which the seeker offers his actions to God and enjoys a yogic condition of mind, is not much different from the path in which the seeker concentrates on the nature of the Self, as in the path of knowledge. Shri Arjuna's question mentioned earlier (Jna.III.2-5) seems to find an answer here. If one's way of duty can lead to a condition similar to that of cessation of action, a state which is considered as superior to the former, one can opt the way of doing duty to attain such condition, instead of opting for non-performance of action. The surety of leading the means to the attainment of end is available here also like that of the action leading to result, as discussed in previous chapter. However, in this case the seeker's mind remains free from the determination of desire. In his commentary on BG verse IV.18 he has described characteristics of a man of knowledge who while doing his action knows well his state of actionlessness (Jna.IV.93-102)*.

Such a realized being experiences his union with the universe and renounces the desire for fruits of action as also the thought of agency. His mental condition is that of a wise person, and not



that of the agent of action, though he does not abandon action. He rather attains God's form. Shri Jnaneshwar makes it quite clear in his commentary on BG verse IV.19. He says, 'One who does not tire of action, and yet who has no desire for its fruit (phalapeksha), whose mind is not tainted by such thoughts (sankalpa) as, “I will perform this action”, and "I will finish what I have begun”, who has burned up all actions in the flames of the fire of knowledge (jnanagni), know that such a person is God in human form’ (Jna.IV.103-105). Here also we see that he is not employing the term ‘Jnana’ in the sense of cessation of action.

ACTIONS END IN KNOWLEDGE

Rather, Shri Jnaneshwar envisages a stage in the path of action where the action finds culmination in knowledge. While commenting on BG verse IV. 33 he describes the knowledge sacrifice as, 'This is the treasure (nidhana) of supreme joy (Paramatmasukha). To attain it yogis darken their eyes with the color of understanding (unmesha). This is the goal of all action for seekers, a storehouse of understanding (naishkarmyabodha) for those who have reached detachment and the means (sadhana) of satisfaction for the hungry. When a person attains this, his mental activity (pravritti) is stilled, his reason (tarka) loses its insight, and his senses forget their contact with their objects (vishayasanga). The mind can no longer function and words lose their power of expression. When a person reaches this state, he finds what he wants to know (jneya)’ (Jna.IV.160-163). Shri Jnaneshwar has here explained well how the tendency to act gradually loses its momentum, how the functioning of mind and intellect comes to end and how the inclination to action is turned into a desire for knowledge.

This is a state of knowledge (bodha) in which the wise experiences also his detachment from action (naishkarmya). As this is the culminating state of knowledge, the two means-dispassion and discrimination-are no longer needed. He describes it further as, ‘At this point, the longing of dispassion (vairagya) is fulfilled, the quest for discrimination (viveka) is satisfied and Self-realization (jneya) is attained without further striving. This knowledge (jnana) is supreme’ (Jna.IV.164). Knowledge is here viewed as a means for Self-realization, and also as the very content of it. The attainment of knowledge results in the attainment of Self-realization without making any further attempt for gaining it. This is a state of meeting with one's own Self. As against the goal of heavenly happiness in case of ritual action mentioned above, the goal of knowledge is the attainment of the bliss of the Self. Here is effected a state of control of the mind and the senses, and these do not get attracted to the objects of senses.

THE QUESTION ABOUT KARMAYOGA AND SANNYASA

If the state of knowledge is supreme, and also if the actions end in knowledge and no necessity for action further remains, it seems obvious that one who is desirous to opt for a better course should go for the way of knowledge, and not for the way of action. Why then Shri Krishna advocates the path of action? Shri Arjuna's question is described by Shri Jnaneshwar in his commentary on BG verse V.1 as, 'Previously You explained the renunciation (sannyasa) of action, so now how can You encourage the yoga of action (karmayoga)? It seems that You speak with a double meaning. Our ignorant minds cannot understand it as You would like us to. If You teach only one truth (sara), tell us plainly what it is’ (Jna.V.2-4). The specific question is put as, ‘Tell us definitely which of these two paths (marga) is the better one. The path You show must have a certain end, it must bear certain fruit, and be straight and easy to follow, just as it is easy to travel in a comfortable vehicle, which moves fast, and in which a person's sleep is not disturbed’ (Jna.V.6-8). Now Shri Arjuna's question relates to the two pathways -renunciation and action- and he specifies also the criteria of superiority of one over the other in that the path should be reliable, definitely attaining the goal, and easy to follow.



BOTH PATHS ARE MEANS TO LIBERATION

The answer regarding superiority of one path over the other has to take into account above criteria and as such the path of action assumes the status of a better course of action. Shri Jnaneshwar states in his commentary on BG verse V.2 as, ‘Truly, renunciation (sannyasa) and yoga, when properly understood, are both means to attain liberation (mokshakara). Yet for everyone, both the wise and the ignorant, the yoga of action is very easy to practice, just as it is safer for women and children to cross over water in a boat. So the easier of the two is the yoga of action, by which a person effortlessly attains the fruit of renunciation (sannyasaphala)’ (Jna.V.15-17).

The yoga of action enables the seeker to attain the fruit of renunciation without much effort. So Shri Arjuna's question about the efficacy of the path in leading to result and its also being easy to follow finds answer in this position. The yoga of renunciation (or the way of knowledge) and the yoga of action (or the yoga of intelligence), both have been referred earlier in this chapter as the means of liberation (Jna.II.230-231, III.36-37, 40 etc.). This was discussed with the intention to show that the path of action should be adopted by those who are more suitable for it, and as the seekers on the path of action also reach the final goal of liberation, such seekers should not go directly to the path of renunciation of action. It was also said of a man of realization (prapta) (Jna.IV.92)* or a man of knowledge (jnani) (Jna.IV.95)*, that he knows of his nature as actionless (naishkarmyatva) though he does action (Jna.IV.99)*. He now proceeds to show that this is true also for a man of renunciation (sannyasi).

Thus it is stated in the commentary on BG verse V.3 by Shri Jnaneshwar as, 'I will describe to you the characteristics of the sannyasi. Then you will realize that these two paths are not different (abhinna). A person who does not grieve if he loses something, who does not care if he does not get anything, whose mind is as stable as Mount Meru, whose heart (antahkarana) has forgotten the sense of "I" and "mine", such a person is an eternal (nirantara) ascetic (sannyasi). He who attains such a state of mind is freed from the bondage of desire (sanga) and finds unending joy (akhandita sukha) in the heart of all bliss (sukha)’ (Jna.V.18-21). Here we see that it is the particular condition of mind that characterizes a man of renunciation rather than his renunciation of action.

It is again made clear by Shri Jnaneshwar that he does not understand the term 'sannyasa' in its usual sense. He says, 'There is no need for him to give up his home for anything else, for the mind which is subject to desire has become free from its influence (nihsanga)’ (Jna.IV.22). It is the condition of mind that is responsible to generate or to get relieved of the bonds of action as he says, 'Just as when a fire has been extinguished, it is possible to put cotton on the ashes, similarly, in the midst of worldly life (upadhi), an ascetic whose mind (buddhi) is free from attachment (sankalpa), is not aware of the bonds of action (karmabandha). When a person gives up desire (kamana), he attains renunciation (sannyasa). Then renunciation of action and the yoga of action are joined’ (Jna.V.23-25). Both yoga (that is, karmayoga) and sannyasa require renunciation of desire, and are therefore non-different, and both of these become the means of liberation.

Shri Jnaneshwar has defined sannyasa in the sense of renunciation of desire, which is common also to karmayoga. Further, it is also true that the fruit of sannyasa is attainable through karmayoga also. Commenting on BG verse V.4 he says, ‘Those who had a direct experience of truth consider both to be one’ (Jna.V.28). He interprets the oneness in the sense of attainment of one and the same goal by these two. He says in the commentary on BG. verse V.5 as, ‘Whatever is attained by Sankhya is also reached through yoga. They are essentially one. Just as the sky and the space are not different, similarly, for a person who realizes that Sankhya and yoga are one day has dawned in the world. Only



a person who realizes that Sankhya and yoga are not different has seen the Self’ (Jna.V.29-31). It was said from the point of view of means, particularly that of karmayoga, that these two paths are one (Jna.III.36-38; V.15). The same is told again here from the point of view of the goal, particularly that of sannyasa.

ABHYASAYOGA LEADS TO LIBERATION

It seems also that Shri Jnaneshwar is viewing the path of yogic discipline, that is the path of eight-fold yoga, as having the same connection with that of path of renunciation of action (or that of path of knowledge), as that of path of action. This path is more difficult to practice than that of path of action, but in the end it also reaches the bliss of liberation, the fruit of renunciation. The advanced practice of yogic discipline is much like that of the way of knowledge, or that of renunciation. That Shri Jnaneshwar sees this path of yogic discipline of practice as having a close connection with the path of knowledge and resulting into attainment of the Self may become evident from his commentary on BG verse V.26. He says, 'Those who have become liberated from sense pleasures and have controlled their minds, sleep in the Self and do not wake again.That is the peace of the Eternal (Parabrahma Nirvana), the goal (karana) of all who have attained enlightenment (Atmavid), they are the Self’ (Jna.V.148-149). Here he is mentioning in simple terms the control of mind and the nature of final goal.

Having attained dispassionate state of mind, the yogis continue their yogic practice, on the

eight-fold path of yoga. One attains this condition of mind also in the path of karmayoga. The attainment of union with God is gained by such abhyasayogis while still living in the body. Shri Jnaneshwar in the end of his commentary on BG verse V.26 says, ‘If you want to know how they become like this, how they attain the state of the Eternal while still in the body, I will briefly explain’ (Jna.V.150). Commenting on BG verses V.27 & 28 he explains how after attainment of dispassion, the yogic practices of equalising incoming and outgoing breaths, concentrating attention on the space between eyebrows after withdrawal of mind, enable this 'abhyasayogi' to make the mind steady on the crown centre, saying, 'When they have eliminated all sense desires by means of dispassion (vairagya), they concentrate the mind within the body. With the gaze turned inwards and fixed on the space between the eyebrows where the three nadis-ida, pingala, and sushumna-meet; stopping the breath moving through the right and left nostrils, and equalizing the outgoing and incoming breaths, they make the mind steady in the sahastrara at the crown of the head’ (Jna.V.151-153).

He then describes how there comes an end to the functions of the mind as, 'Just as when the

Ganges reaches the ocean, carrying with it the water from the streets, the different streams cannot be distinguished, similarly, all distinctions between various desires (vasana) cease when the mind becomes stilled in the inner space (gagana) by controlling the breath. Then the mental canvas with the painting of worldly existence is torn apart, just as reflections disappear when a lake dries up. When the mind (mana) has stopped functioning, where is there any place for egoism (ahambhava) or passion? Therefore, a person who has realized (anubhavi) the Self (Brahma) becomes God while still in the body' (Jna.V.154-157). The advance practice of eight-fold yoga is undertaken after having attained the dispassionate state of mind and it leads to attainment of union with God. In this case also it is pointed out that normal functioning of mind comes to an end, as was similarly stated above in the description of wisdom-sacrifice (Jna.IV.162-164). The yoga and jnana thus lead to the same attainment.

YOGA, ABHYASAYOGA AND SANNYASA

Karmayogi, abhyasayogi and sannyasayogi are not three different persons. Karmayoga requires that the person should not desire for the fruits of actions, while performing his actions as duty



(Jna.II.234, 264-265), thus effecting a purification of mind from desires for sense pleasures. The performer of this yoga of abandoning fruits of actions (phalatyaga), thus renounces actions and attains sannyasa (Jna.V.70-75)*. Yuktipantha or abhyasayoga also, taking help of yogic practices, requires renunciation of desire, and this enables him to attain sannyasa (Jna.V.32-37)*. As such both yoga and abhyasayoga, taking help of performance of duty and yogic practices respectively, lead to the same goal of sannyasa, and in this sense, all the three can be viewed as one, leading to the final goal of liberation.

In his commentary on BG verse VI.1 Shri Jnaneshwar using the two words yoga and sannyasa in their usual sense explains the characteristics of yogi as, ‘Everyone considers a person to be a true yogi if he performs actions, yet does not desire their fruit. Just as the earth naturally produces vegetation without any awareness of itself, and does not look forward to the grain that grows, similarly, the yogi performs actions whenever the occasion demands, according to his circumstances and the duties of his caste and stage of life. He does what is right (uchita) without any egoism, and he does not set his heart on the fruit of his actions. Such a person is a true yogi. And know him a sannyasi. He is truly a master of yoga (yogishawra)’ (Jna.VI.43-47). The reference 'master of yoga’ can be understood also in terms of ‘abhyasayogi’ but it seems more appropriate to understand it in the sense of karmayoga. He concludes, 'So a person should not refrain from worshipping the fire or fail to carry out his appointed duties. This bliss of yoga is within one’s own Self’ (Jna.VI.51). His commentary on BG verse VI.2 explains it in such a way that brings the use of the word 'yoga' more near to that of abhasayoga or eight-fold yoga. He says, ‘Know that a sannyasi is the same as a yogi. This truth has been universally proclaimed in various scriptures. When the will (sankalpa) is finally renounced, then the essence (sara) of yoga is discovered through the poise gained from experience’ (Jna.VI.52-53).

In his commentary on BG verse VI.3 we find a more clear reference to abhyasayoga, in the use of the word yoga. Here is a mention of ‘climbing the mountain of yoga’ (Jna.V.32, V.159)*. He says, ‘Now if you wish to climb to the summit of the mountain of yoga (yogachala), do not fail to do so by the path of action (karmapatha). By the path of yogic postures, you may rise from the lower levels of sense-restraint (yamaniyama) and climb upwards by the steep ascent of pranayama. Then you can reach the cliff of pratyahara, which is slippery even for the feet of reason and from which hatha yogis, in spite of their boasting, are hurled down. Even though they are helpless on the cliff of pratyahara, with the strength derived from discipline they cling to it with the claws of dispassion (vairagya). In this way, aided by the power of the prana, they come to the broad road of mental concentration (dharana) and continue until they pass the peak of meditation (dhyana). Then they will reach the end of the path (marga), all desire (pravritti) for further progress will be satisfied, and their spiritual practice (sadhana) reaches the goal (sadhya) of union with Brahman. Samadhi comes at the highest level, where no path remains and where all memories of the past vanish’ (Jna.VI.54-60). Here Shri Jnaneshwar answers in brief the question ‘how the goal is attained’ (Jna.V.150), mentioning all the eight steps of abhyasayoga (or Patanjala yoga). In the very beginning, he has called this way as, ‘karmapatha’-the path of action, which is thus not essentially different from yuktipantha (Jna.V.32)* or ‘yogayukti’ (Jna.V.161)*, the way of abhyasayoga. Both these are means to become ascended to yoga (yogarudha).

Describing the characteristics of such a yogi who is attained to yoga, he says in the end of his

commentary on BG verse VI.3 as, ‘Now I will tell you the characteristics of a person who has attained yoga (yogarudha) by these means (upaya) and who reaches limitless (niravadhi) perfection’ (Jna.VI.61). Commenting further in his commentary on BG verse VI.4 he says, ‘For a person who sleeps in the chamber of Self-awareness, sense objects do not often visit the house of his senses. His mind is not disturbed when either pleasure or pain touches his body, and when sense objects present



themselves before him he remains unconcerned. His senses are engaged in their appropriate functions, and yet his heart entertains no desire for the fruit. While his body is fully awake, he is like a person who has fallen asleep. Know that such a person is perfectly established in yoga (yogarudha)’ (Jna.VI.62-65). Here we see that Shri Jnaneshwar does not refer to renunciation of action but refers only to renunciation of desire alone. Here is a mention of sleeping in the chamber of Self-awareness (Atmabodha) and earlier in this chapter it was said in case of those who have attained enlightenment (Atmavid) that they sleep in the Self (Jna.V.148). He seems to understand attainment of knowledge, and consequently the state of renunciation, not in actually renouncing all action.

Such a person is a man of knowledge who has attained the vision of nonduality, who possesses proper discrimination and who lives alone. Shri Jnaneshwar in his commentary on BG verse VI.10 says ‘A person for whom the day of nonduality (advaitadivasa) dawns and never sets remains in the unceasing bliss of the Eternal. He who possesses this kind of discrimination (viveka) is unique, for in all the three worlds he is the only one who has no household possessions (aparigrahi). These are the characteristics of a perfected being (nishpanna)’ (Jna.VI.105-107). It does not seem that this description of a perfected being is applicable only to a man of renunciation (sannyasi), though it denotes a kind of yoga that can be practised only while living alone.

KUNDALINIYOGA LEADS TO ATTAINMENT OF GOD

Shri Jnaneshwar belonged to Nath Sect and as mentioned in our Introductory Chapter, there was greater emphasis on the practice of yoga in Nath tradition. Though this discipline of yoga can properly be called Kundaliniyoga, he uses the more general term ‘abhyasa’ (Jna.VI.141)* for it. He also makes it clear in the beginning of his commentary on Gita Chapter VI that this yoga is meant for the dispassionate people (Jna.VI.27)* and the wise (Jna.VI.30)*. Before taking to description of this kind of yoga in his commentary on BG verse VI.10, he says that as Shri Krishna knew that Shri Arjuna had a great longing in his heart to know this yoga and practice it, and had also attained full dispassion, ‘it would not be long before he would realize the fruit of union with God (praptiphala)’ (Jna.VI.150)*. Shri Jnaneshwar calls this path ‘the king of all paths (pantharaja)’ (Jna.VI.152)*, in which one ‘can already see the abundant fruit of liberation (nivrittiphala) at the foot of the tree of earthly existence (pravrittitaru)’ (Jna.VI.153)*. Speaking of the importance of this path he further says, ‘Even Shiva is still a pilgrim on this path (marga)… The yogis have travelled steadily by the straight path of Self-realization (Atmabodha), avoiding side roads of ignorance. All the sages have travelled this path, seekers (sadhaka) have attained perfection in this way, and those who know the Self (atmavid) have reached exalted positions’ (Jna.VI.153, 155-156). This is definitely a path that enables the seekers to become the perfected sages, and experience the joy of Samadhi.

Shri Jnaneshwar’s commentary on BG verses VI.11 to 15 gives us the detailed description of this Kundaliniyoga. He first explains in his commentary on BG verse VI.11 how the choice of a suitable place and seat is made for the practice of this yoga. He says in his commentary on BG verse VI.12 that after becoming seated, the seeker should maintain his body’s balance and keep the rhythmic breathing (Jna.VI.190)*. Then the seeker should achieve ‘mulabandha’ posture or ‘vajrasana’ in which the entire body comes to rest on the top of one heel (Jna.VI.199)*. In his commentary on BG verse VI.13 Shri Jnaneshwar describes how the vision of the seeker remains inwards (Jna.VI.204)* and how the ‘jalandhara bandha’ (chin-lock) -compressing the neck and throat, and forcing the chin into cavity between the collarbones and down onto the chest and making the larynx hidden in this position (Jna.VI.207-208)* -is formed. Then, the ‘uddiyana bandha’ –when the naval rises upward, the stomach is compressed and the heart cavity expands -is formed (Jna.VI.209)*. In his commentary on BG verse VI.14 he describes how the downward moving vital force (apana) confined in the body turns back, how it then begins to expand (Jna.VI.214)* and how the heat produced by ‘vajrasana’ posture awakens



the force called ‘Kundalini’ (Jna.VI.221)*. He poetically describes ‘Kundalini’ as ‘very small and coiled three-and-a-half times, like a female serpent with her head turned down-ward’ (Jna.VI.223)*. He calls it ‘the mother of the world (jagadamba) (Jna.VI.272)* and the Power (Shakti)’ (Jna.VI.287-288)*, having described its rising through different plexuses upto the lotus of the heart-centre (Jna.VI.286)*. He ends the commentary on this verse by saying, ‘One body (pinda) devours another. This is the secret teaching of Natha sect (nathasanketa), but now Lord Vishnu has revealed it’ (Jna.VI.291). This shows that though Shri Krishna made a casual reference to this secret, Shri Jnaneshwar has elaborated on it and opened out the inner meaning of it before the able listeners (Jna.VI.292)*.

He describes in his commentary on BG verse VI.15 the further rising of Kundalini and after setting into the centre of the Absolute (Brahmarandhra), its reaching out with the awareness of oneness with the self (Soham) and embracing the Supreme (Paramatmalinga) (Jna.VI.305)*. Thus the embodied self, by means of the human body, enters the abode of Brahman and becomes united with it (Jna.VI.308)*. The ultimate state of the Brahman is described by him as, ‘This is the highest principle, without beginning and beyond measure, the beauty of the state beyond the mind, and the dawning of the experience of the soul’s oneness with God. The end of all form, the goal of the search for liberation’ (Jna.VI.320-321). This is the nature of the goal and also the nature of God (Jna.VI.323-324)*, which is attainable by the practice of Kundaliniyoga. The word ‘abhyasa’ is used again (Jna.VI.330, 334)*. This practice of yoga is easy (Jna.VI.363)* for one who is eager to practice it (Jna.VI.355, 360)*. Shri Jnaneshwar describes again this practice of yoga and the fruit attained by the yogis in his commentary on BG verse VI.20 & 21 as, ‘The senses can be controlled by the resolute practice (abhyasa) of the yogic posture (asana) which I have explained to you. Moreover, when the senses have been restrained in this manner, the mind (chitta) reaches over to meet the Self. It turns away from sense objects and begins to look within. It immediately recognizes its own true nature, saying “I am the Self”. When this recognition takes place, the mind is seated on the throne of supreme bliss and becomes absorbed in this union’ (Jna.VI.364-367). The goal of Self-realization attainable by the path of knowledge can be attained by the path of Kundaliniyoga also.

YOGA SUPERIOR TO OTHER PATHS

It is the yogic practice that results into the attainment of God (Jna.VI.152-153)*, and though there are some initial difficulties, which are there in every other path, it is this yogic practice alone which enables the seeker to attain perfection (Jna.VI.156)*. More struggles are involved in case of seekers on other paths-the path of ritual action, that of practice of knowledge, and of undertaking penances-who want to attain this same objective. But as yogic practice involves also the experience of bliss of the Self after withdrawal of mind from sense pleasures, it seems to be a better path. Shri Jnaneshwar in his commentary on BG verse VI.46 understands the term ‘be a yogin’ in the sense of ‘be a yogin with all your heart’ and explains uniquely the superiority of the path of yogic practice in comparison to other paths (Jna.VI.479-481)*. But it would be incorrect to hold that Ashtangayoga or Kundaliniyoga is viewed by him as the sole teaching of Gita.

Shri Jnaneshwar mentions uniquely the contents of this yoga also. Thus commenting on BG verse VI.47 he says, ‘Know that the person who is called a yogi is the god of gods, My greatest joy, My very life. To such a person worship, the worshipper and the object of worship are always Me, through the experience of union (anubhava)’ (Jna.VI.482-483). He is redefining yoga as devotion to God and also interpreting the nature of realization of union in Advaitic terms. He is giving supreme importance to the practice of Kundaliniyoga (Jna.VI.152)* no doubt, but a yogi whole-heartedly devoted to God is viewed by him as the greatest yogi. In his philosophy of pathway, the experience of



union with God is the ultimate aim and in his view of “spiritual effort” (Jna.VII.175-179)* he speaks of a state of reaching this supreme goal of life.

ABHYASA AIMS AT GOD

The word ‘abhyasa’ is used by Shri Jnaneshwar also to denote the seeker’s concentration on God while doing his duty. The word ‘abhyasayoga’ occurring in BG verse VIII.8 is understood by him accordingly. By ‘abhyasa’ is not meant by him here strictly the discipline of eight-fold yoga as was done earlier by him (Jna.V.32*, 36*; V.151-157; VI.53-61, 156), besides his detailed commentary on BG verses VI.10-15. Thus commenting on BG verse VIII.8 he says, ‘If any doubt arises in your mind about how this may be, just practice (abhyasa) it’ (Jna.VIII.80). Describing of this ‘abhyasa’ he says, ‘Harmonize your mind (chitta) with this practice (abhyasayoga), for even a lame man can climb a mountain if he makes the effort (upayabala)’ (Jna.VIII.81). Here we may see that he is using the same example of climbing the mountain (Jna.V.32*; VI.54) but here is a reference to a lame man which shows that this path of yogic practice aiming at God is easier, and can be practiced by a person who lacks capacity for hard work.

Shri Jnaneshwar again explains how one can overcome the concern for existence of physical body. He says, ‘Similarly, through practice (sadabhyasa) keep the highest Being (Parama Purusha) constantly (nirantara) before your mind (chitta). Then let the body live or die! When the mind having wandered after countless objects, finally chooses the Self (Atma), who will even remember whether the body exists or not? When rivers rush to meet the sea, do they turn back to see what is happening behind them? No, they remain merged in the ocean. Similarly, when the mind is united with the Self (Chaitanya), birth and death cease. This is the supreme bliss (ghanananda)’ (Jna.VIII.82-85). Shri Jnaneshwar is mentioning of this practice of concentration of mind on God as resulting in attaining supreme bliss on the same lines he mentioned earlier of attaining delight of the experience of Self (Jna.VI.420)* as a result of yogic practice of eight-fold yoga. The ultimate goal is thus the same of ‘abhyasa’, whether it constitutes part of eight-fold yoga or that of concentration of mind on God as stated now. Yogic practice combined with devotion (Jna.VI.474-483)*, is said again to be superior to other paths (Jna.VIII.261-262)*, as it enables such yogis experience the bliss of realization of Parabrahman (Jna.VIII.263, 267)*.

GAINING THE KINGDOM OF SELF-REALIZATION THROUGH YOGA

However, before the path of chanting the name of God (Jna.IX.198-199)*, the path of yogic practice of restraint of senses (yama), control of the mind (dama) etc. loses its power because such devotees ‘can see liberation (kaivalya) with their own eyes without the practice of yoga’ (Jna.IX.201)*. But the praise of the way of ‘Kirtanabhakti’ (Jna.IX.197-211)* does not imply undermining of yogic effort, as it is this yoga, which enables the yogi to gain mastery over himself as well as others. Those who practise yoga and make great effort, they also get the joy of Self-realization. It is as if they have won the kingdom by their own strength. He has stated of yogi’s mind as sitting on the throne of supreme bliss (Jna.VI.367) indicating thereby gaining of self-kingdom. Shri Jnaneshwar now after description of ‘kirtanabhakti’ describes this, on the analogy of gaining victory in a battle and enjoying the kingdom, by means of yogic practices in his commentary on this BG verse IX.14.

Shri Jnaneshwar says, ‘There are others who restrain their prana with great effort. Taking the mind as a guide, and setting up a boundary of control (yama) and restraint (niyama), they build within it a wall of the vajra posture, on which they mount the cannons of breath control (pranayama). With the light of Kundalini and the aid of the mind and the prana, they capture the state of the realization of the ultimate Reality. Self-control (pratyahara) performs mighty deeds, which silence passion, and the



sense organs are bound and imprisoned within the heart. The horses of self-control (dharanavaru) are massed together, all the elements are united and the army of thoughts (sankalpa) is destroyed. Then, with victorious battle cries the drums of contemplation (dhyana) resound, and the absorption in the Absolute reigns supreme. Finally in the joy of the kingdom of Self-realization (atmanubhava), the glory of perfect union (samadhi) is enthroned and anointed with the experience of oneness (samarasa) with the Supreme. Devotion (bhajana) to Me alongwith yoga is mysterious (gahana)’ (Jna.IX.212-219). In this description all the steps of eight-fold yoga find mention. Yoga is also a sort of devotion and Shri Jnaneshwar speaks of the same goal of experience of oneness (also Jna.VI.54-60, above) whether he mentions or not the way of yoga.

ATTAINING UNION WITH GOD THROUGH DEVOTION

Offering actions to God (Jna.IX.398-406)* is a simple way of devotion that serves the purpose of making the mind to withdraw from the pleasures of sense objects. The affairs of the world, if correctly examined, reveal more of pain and little of pleasure. Shri Jnaneshwar in his introductory remarks to BG verse IX.34 says, ‘Everything in this world is distorted. You happen to have been born in this world. Leave it at once and follow the path of devotion (bhakti), which will lead you to My perfect abode’ (Jna.IX.515-516). He describes how this is practised in the commentary on this BG verse as, ‘Let your mind be united with Me, devote your love to worshipping Me, and show reverence only to Me. When under My direction, a man’s personal will (sankalpa) is burned out, then he is called My true worshipper. When you have become one with Me in this way, then you will enter into My form’ (Jna.IX.517-519). Here he is referring also to the attainment of the goal of union with God (Jna.VIII.68, 79; IX.406)*.

Shri Jnaneshwar refers also to knowing and seeing God by the devotee before entering into a union with Him. In his commentary on BG verse XI.54 he first refers to the undistracted devotion to God saying, ‘You should know that there is only one path to reach Me: the heart must be filled with devotion. This devotion (bhakti) must be like showers of rain which have no other place to go, apart from the earth. Or like the river Ganges, which with its abundant waters again and again seeks out the ocean, which is its only refuge’ (Jna.XI.685-687). He concludes, ‘In such a way, a devotee lives his life in Me with wholehearted and unswerving love, becoming one with Me. Just as I am like the Milky Ocean which from shore to shore consists only of milk’ (Jna.XI.688-689).

How one can live his life in God through devotion which leads to higher results such as knowing, seeing and experiencing God’s presence is explained by Shri Jnaneshwar further as, ‘Have no doubt that from Me down to the ant, there is no other to be worshipped in the entire creation other than Me. As soon as you believe this, you will know My true nature; and when you know this, it follows that you will see Me’ (Jna.XI.690-691). The devotee then loses his sense of individuality. Shri Jnaneshwar explains this with illustrations as, ‘When the fire is lit from fuel, the fuel becomes fire and is lost from sight. The sky remains dark as long as the sun has not risen, but when it appears, the light shines forth. Similarly, through direct experience of Me, egoism (ahamkara) vanishes; and with the disappearance of egoism, duality (dvaita) passes away. Thus, I am all that is; I am by nature only one who exists. What more I can say? A person who knows this is absorbed in union with Me’ (Jna.XI.692-695). With the end of sense of individuality, the idea of separateness from God totally disappears, as was also stated above (Jna.IX.516-519). What then remains is nothing but God. He here indicates a synthesis of the way of knowledge with devotion.

However, it seems that this union with God can be effected in any way, through the way of karma, jnana or bhakti, if one follows it sincerely. He says in the commentary on BG verse XI.55 as, ‘A devotee who performs every action for My sake, and for whom there is no one in the world as dear



as I am, for whom I am the only goal among all things visible and invisible (drishtadrishta), who has forgotten the language of created beings, and who reveres all things because he sees Me in all and is therefore free from enmity, he becomes united with Me when he leaves his mortal body’ (Jna.XI.696-699). God is the only goal for such a seeker and through whatever he does, knows or worships, he offers devotion to God only and at the end of his life attains nothing except God.

SUPERIORITY OF THE PATH OF DEVOTION

Seeing and experiencing God is attainable by the devotee who views Him as limited and also by the wise who views Him as limitless. It is however easier to identify God with some manifest form rather than to know Him as unmanifest, or identified with cosmic form. Here the contrast is shown between the way of devotion and the way of yoga. The question regarding superiority of one over the other occurs in the mind of Shri Arjuna in this context. Shri Jnaneshwar in his commentary on BG verse XII.1 says, ‘O Lord, You are indeed both the manifest (vyakta) and unmanifest (avyakta). The manifest is reached through devotion (bhakti) and the unmanifest is attained by yoga. These are the two paths which lead to You and the manifest and the unmanifest are the two thresholds which open onto them’ (Jna.XII.23-24). However, the two are not different which he explains as, ‘Look, when a bar of gold of a hundred grains is tested with a touchstone, the effect is the same as it would be with a piece of the grain. In the same way, both the limited and the limitless have the same value’ (Jna.XII.25). The question therefore, is put as, ‘Of those two, the devotees and the wise-who are more truly the knowers of yoga?’ (Jna.XII.33).

Shri Jnaneshwar in his commentary on BG verse XII.2 puts the answer as, ‘Just as the sun’s rays follow it as it reaches the border of the western mountain, so is the devotion of those who, with their senses merged in Me, serve Me without awareness of day and night. Similarly, their love abounds just as the waters of the Ganges seem to increase even after they have poured into the ocean. Just as the waters of a river rise in the rainy season, their devotion seems to increase more and more. Such devotees, who devote themselves entirely to Me, I consider to be the ones who are the most perfected in yoga’ (Jna.XII.35-39). It is the wholehearted devotion of God that makes these knowers as more perfected in yoga. Those who opt for other difficult ways of knowledge and yoga and concentrate on unmanifest form of God also reach the same goal as he says while commenting on BG verse XII.4 as, ‘It is not that they obtain anything more by these practices of yoga; rather for them much more effort is required’ (Jna.XII.59). He similarly comments on BG verse XII.5 as, ‘It is as difficult for an embodied man to reach the unmanifest as it would be for a lame man to compete with the wind. Even if they summon all their courage and ardently seek the unmanifest, only distress will befall them. This is the lot of those who resort to the path of yoga’ (Jna.XII.73-74). He concludes, ‘But those who resort to the path of devotion (bhaktipantha) do not have to endure such misery’ (Jna.XII.75).

According to Shri Jnaneshwar, the way of yoga is difficult for embodied beings who aspire to worship God as unmanifest. The path of yogic practice is much more difficult to adopt than the path of devotion to worship the God as manifest. Devotion helps the path of yoga to become easy (Jna.XII.97-109)* and he redefines ‘abhyasayoga’ as the yoga of constant practice of withdrawing the mind from sense pleasures and gradually making it united with God (Jna.XII.109-110)*.

GRADATION IN VARIOUS STAGES OF YOGA

However, the practice of yoga is very much useful for the beginner. In Shri Jnaneshwar’s conception of the pathway it seems that he starts from the way of karma and yoga, and ends in the way of knowledge and cessation of action, and devotion. The yoga of giving up the fruit of action



(Jna.XII.125-133)* combines in it the elements of all these four paths and though it may appear easy, yet this yoga is superior to all others (Jna.XII.134)*, and brings an end to the cycle of birth and death (Jna.XII.135-136)*. Concluding his commentary on BG verse XII.11 he says, ‘Through climbing the ladder of practice (abhyasa), one acquires understanding (jnana), and through understanding one can reach the stage of meditation (dhyana). When all levels of feeling (bhava) are merged in meditation, all activity (karmajata) is laid aside. When action (karma) ceases one abandons the fruits (phalatyaga), and through abandoning (tyaga) the fruits, one attains peace (shanti). Therefore, these are the stages (anukarma) in the attainment of supreme peace. For this reason, you should begin the yoga of practice (abhyasa)’ (Jna.XII.137-140). Practice of yoga or karma is the beginning, and cessation of action attains the goal of peace.

Shri Jnaneshwar describes further these steps in order of superiority in his commentary on BG verse XII.12 explaining the stages (anukarma) as, ‘Knowledge (jnana) is deeper than practice (abhyasa), but meditation (dhyana) transcends knowledge (jnana). The abandonment of fruits of action (karmaphalatyaga) is higher than meditation (dhyana) but enjoyment (bhoga) of peace (shantisukha) is even better than abandonment (tyaga). These are the stages on the road by which one reaches peace (shanti)’ (Jna.XII.141-143). He is referring first to ‘abhyasayoga’ (and the mention of ‘climbing’ comparable to that Jna.V.32 also indicates this), which then concentrates more on knowledge-aspect than practice-aspect, culminating into meditation. In this state the mental and bodily action stops and with cessation of action there is abandonment of fruit of action, which in one sense is also renunciation of action. This is a stage of knowledge which is the immediate means for attaining peace, as was also stated earlier (Jna.V.70-75)* by him.

DWELLING PLACES OF WISDOM

The person, who has mastered these various stages, becomes a home for peace (Jna.V.71) and is also a man of knowledge. Shri Jnaneshwar in his commentary on BG verses XIII.7 to 11 describes the signs, which become visible in a man of knowledge and calls them the dwelling places of wisdom. He interprets the term ‘atmavinigraha’ as in BG verse XIII.7 in terms of ‘abhyasayoga’ and kundaliniyoga. (Jna.XIII.503, 505-509)*. He has described dispassion -complete indifference to sense objects (Jna.XIII.512)* - as that which enables the person to become worthy of the bliss of union with God (Jna.XIII.516-523)*.

The path of karmayoga seems described in his comment on the term ‘anahamkara’ occurring in BG verse XIII.8 (Jna.XIII.527-534)*. The path of devotion is explained by him in his comment on the term ‘avyabhicharini bhakti’ occurring in BG verse XIII.10 (Jna.XIII.603-610)*. Such a devotee himself attains the nature of God. While in the path of devotion the devotee is fully convinced that God is the sole refuge (Jna.XIII.603)*, in the path of knowledge, God’s knowledge is the sole matter of concern. One is fully devoted in this path to the knowledge of the Reality – the knowledge of God and the knowledge of Self-to the exclusion of every other knowledge. Shri Jnaneshwar while commenting on the term ‘adhyatmajnana’ in BG verse XIII.11 calls the path of knowledge as the ‘rajapantha’. This is a path to be followed after some distance has been covered already (Jna.XIII.618-621)*. Here he has pointed out the discipline at the mental and intellectual level, including in it the element of faith and certainty of knowledge, which characterize the path of knowledge.

This knowledge of God (or Self) seems to serve some further purpose. It is the immediate means to have the vision of God. It should fructify into attaining of enlightenment. Shri Jnaneshwar’s description of the term ‘tattvajnana’ as in BG verse XIII.11, which is the last characteristic of a person in whom the wisdom dwells, is most significant. He makes it quite clear that mere obtaining knowledge of God is not enough. It may go waste if it does not result into the vision of God. The



utility of knowledge lies specifically in this (Jna.XIII.624-626)*. Here Shri Jnaneshwar mentions the term ‘bodha’ distinguishing it from knowledge to show that it is the result of knowledge.

He explains the contents of this realization as, ‘If the mind cannot reach the supreme Self (Paratattva) with the light of knowledge, the urge (sphurti) towards it is blind. Therefore, a person’s insight must be purified so that he recognizes as God whatever knowledge reveals to him. Insight grasps the object (Vastu) revealed by pure knowledge (jnana). His reason (buddhi) develops along with his knowledge, and he does not need to state that he himself is knowledge. His mind (mati) grasps reality with the light of knowledge, and he easily reaches the highest truth (Paratattva)’ (Jna.XIII.627-631). It can be noted that Shri Jnaneshwar has proceeded to state the paths and the ultimate goal in a logical and consistent way. The detailed nature of the Reality and the vision that enables to grasp the Reality will form the subject matter of subsequent chapters.

DIFFERENT WAYS LEADING TO DISCRIMINATION

The knowledge in the sense of discrimination between what is real and what is not real is obtainable by the ways of karma, yoga and Sankhya. These ways are discussed in brief by Shri Jnaneshwar in his commentary on BG verse XIII.24. Speaking of the different ways in which the discrimination between spirit and matter (Prakriti Purusha viveka) may be awakened, he says, 'There are some who burn in the fire of discrimination the impure mixture of the non-Self and the pure Self (Atmanatma). They break through the thirty - six principles of creation and extract from them the pure essence of the Self’ (Jna.XIII.1036-1037). By these thirty-six principles Shri Jnaneshwar means the thirty-six components of 'field' (Jna.XIII.76-141)*. Knowing 'field' and 'knower of field' enables the seeker on the path of knowledge to arrive at discrimination between the two.

He mentions the other three paths as, ‘Through the insight that comes in meditation (dhyana), these see themselves within the supreme Self. Others, according to their destiny, concentrate on the Self through Sankhya yoga, and yet others seek Him by relying on the path of karma yoga’ (Jna.XIII.1038-1039). The goal of seeing or concentrating on the nature of Self is attainable through other paths of ‘dhyana,’ Sankhya yoga' and 'karma yoga’ as well.

YOGA, JNANA, AND BHAKTI

Among the various paths, we may also note that the path of yoga and jnana is viewed by Shri Jnaneshwar as the path of an advanced seeker. He mentions of these two paths in the commentary on BG verse XIII.28 as, ‘Yogis, relying on their knowledge (jnana) and yogic practice (yoga), and having passed through thousands of lives, plunge into union with the Absolute, knowing that they will never return’ (Jna.XIII.1072). On similar lines he has stated 'the journey through countless births ' by a karmayogi (Jna.VII.129) as mentioned in chapter I and Lord Shiva's still remaining a pilgrim on the path of eight-fold yoga (Jna.VI.153)*.

The path of action and the path of devotion merge into one when the object is the attainment of God. We have already noted in our chapter I how Shri Jnaneshwar takes a view of both these paths (Jna.VII.173-174). The ultimate aim becomes the attainment of the vision of God, seeing Him everywhere, of the path of devotion combined with the knowledge. Shri Jnaneshwar commenting on the term 'avyabhichari bhaktiyoga' occurring in the BG verse XIV.26 states, 'A person who serves Me with an unswerving (avyabhichara) mind (chitta) through the path of devotion is able to overcome the qualities... Do not think that I can only be found by dissolving the universe, for I am everything. To realize Me in this manner is called one-pointed devotion (avyabhichara bhakti). If any sense of difference (bheda) appears, it is a mistake. So laying aside all sense of duality (bheda), and with an



undivided mind (abheda chitta), you may know Me as one with yourself’ (Jna.XIV.371, 380-382). He further says mentioning the path of yoga and jnana as, ‘When a person's vision (drishti) is illuminated by the experience of oneness (samarasa), we call this devotion (bhakti). This vision (drishti) is the excellence of knowledge (jnana) and the essence (sarvasva) of yoga’ (Jna.XIV.387-388). Shri Jnaneshwar's similar view about vision of God was mentioned earlier in this chapter (Jna.XIII.627-631).

Attainment of knowledge may also be a result of yoga. Shri Jnaneshwar remarks in the end of his commentary on BG verse XV.1, before taking to description of the tree of worldly existence as, 'He knows that this tree has no other source but ignorance (ajnana) and that its existence is an illusion. Such a person is wise. He alone is worthy to experience the fruit of yoga. Truly, wisdom (jnana) itself dwells in him '(Jna.XV.140-142). We have seen above that Shri Jnaneshwar views that knowledge of God results into the devotion of God (Jna.XIII.627). Attainment of state of dispassion seems an essential condition to become worthy for practising yoga, jnana and bhakti, as was stated earlier by Shri Jnaneshwar while referring to Shri Arjuna's receptive mood to practise yoga, which then leads to attainment of jnana and bhakti (Jna.VI.147-150)*. When the seeker reaches this state of worthiness, he attains Self-realization as also the bliss of union with God (Jna.XIII.522). Shri Jnaneshwar commenting on BG verse XV.4 states of those seekers after liberation who take to the path of yoga and jnana as, ‘Those who are weary of earthly and heavenly pleasures (bhavaswarga) and who seek liberation (mumukshu) set out to find Him, turning to yogic practice (yoga) and knowledge (jnana), so they would not have to return to worldly existence’ (Jna.XV.277).

How attainment of dispassion enables such seeker to have Self-realization is described by Shri Jnaneshwar in his commentary on BG verse XV.15 as, 'But through the company of saints (santa), the practice of yoga, the acquisition of knowledge (jnana), service of the Guru and dispassion (vairagya)-through these good actions (satkarma) - ignorance (ajnana) completely disappears, and the individual soul (aham) finds rest in the Self (Atmarupa)’ (Jna.XV.422-423). After attainment of dispassion the service of Guru in both the paths of yoga and jnana enables the seeker to get rid of all ignorance and attain the goal of union with Self. The same goal is attained also through the company of saintly people by following the path of devotion.

Shri Jnaneshwar refers also to the intense desire to adopt one of the paths of yoga and jnana while commenting on the term 'jnanayogavyvasthiti' occurring in BG verse XVI.1. He says, 'Devote all your desire to attaining Self-realization (Atmalabha), whether you choose the path of knowledge (jnana) or the path of yoga. Apply your whole mind to it just as a detached person offers a full oblation to the sacrificial fire... When a person attains his goal of union through yoga or knowledge (jnana), he knows steadfastness' (Jna.XVI.81-82, 84). It is not much to the point which path is chosen; it is only the wholehearted devotion to the path that matters. This one-pointedness of mind was described by Shri Jnaneshwar at various places in the path of devotion, earlier (Jna.VIII.76-77, 82; XI.695-699; XIII.603-610, XIV.371, 387-388). In Shri Jnaneshwar's philosophy of pathway, it becomes difficult to mark in a clear-cut manner the boundaries for yoga, jnana and bhakti. In terms of knowledge, the steadfastness of mind is indicative of a condition of mind having sattvic knowledge. Such a state of mind is also said to be a proper place for the residence of liberation. When the mind of the seeker is filled with sattvic knowledge, he realizes the unity between the seer and the seen (Jna.XVIII.529-537)*.

ATTAINMENT OF REALIZATION IN COURSE OF TIME

Gaining of purity of mind through mental penance (Jna.XVII.227-236)* and that of sattvic knowledge are important stages on the pathway to liberation whether it is karma, yoga, jnana or



bhakti. However, as mentioned earlier, a distinction can be made between those seekers who attain liberation in due course of time (Jna.III.37) and the perfected sages on the path of knowledge who take a leap to reach instantly Self- realization (Jna.III.43). The former are the seekers who take the support of action and march slowly on the path of realization of union with God (Jna.III.43). Shri Jnaneshwar has made a similar distinction between two kinds of yogis- those who adopt the path of action, attain the state of dispassion, march ahead on the path as guided by his Guru and reach ultimately the goal; and those who simultaneously attain Self-realization on hearing the teaching of Guru, in his commentary on BG verse XVIII.50. He has mentioned the term 'anukrama' (Jna.III.80)* earlier to denote taking support of the duty, and to denote relationship between various stages of yoga (Jna.XII.137-140), and here he is explaining in detail the discipline of yoga, which he names as kramayoga, in a unique manner to show this relationship.

Kramayoga is the yoga of reaching higher and higher stages in the attainment of union with God when sufficient progress has already been made. Stating the qualification he says, ‘However, there are some for whom it is not possible to experience union with God immediately when they hear the Guru's words’ (Jna.XVIII.991). He now describes the necessary steps to attain the state of dispassion by these seekers, beginning from the performance of action as duty as, ‘Such a person must burn up passion (raja) and darkness (tama) in the fire of his own duty (swakarma), with the fuel of action which are prohibited (nishiddha) or prompted by desire (kamya). Any desire for children, wealth or heavenly life must become like a servant in his house. He must purify his senses in the holy waters of restraint (pratyahara), for they have been contaminated by wandering about sense objects. He must offer up the fruit of his duties (swadharma) to the Supreme(Ishwara), and in this way he must remain firmly established in dispassion (vairagyapada)’ (Jna.XVIII.992-995). It is the seeker who has equipped himself with all the means. Now Shri Jnaneshwar tells that it is the proper time to get teaching of Guru as, 'He must equip himself with all these means, he can gain the true perception which leads to Self- knowledge (Atmasakshatkara). Once he has done this, he must find a Guru who is sincere in his teaching’ (Jna.XVIII.996-997). Such a seeker has first made sufficient progress in the path of karmayoga, abhyasayoga, jnanayoga and bhaktiyoga.

The effort made upto this stage enables the seeker obtain the stage of dispassion and discrimination which then leads him to the attainment of the Self. In short, he attains the worthiness to enjoy the full glory of Self-realization. Shri Jnaneshwar says, ‘He is inspired by the wealth of the Self in the same way that the lamp of mind is fed with the oil of dispassion (vairagya). Then he acquires the worthiness (yogyata) to experience the full glory of God (Atmariddhi)’ (Jna.XVIII.1008-1009). Referring to the order of further stages Shri Jnaneshwar concludes his commentary on BG verse XVIII.50 by saying, ‘Now I will tell you in order (krama) the steps to union with God (Brahma) and their inner meaning’ (Jna.XVIII.1010).

INITIAL STAGES OF KRAMAYOGA

Shri Jnaneshwar in his commentary on BG verse XVIII.51&52 describes in detail the stages that are reached before the seeker is able to mount the steed of the highest yoga. As in jnanayoga, the intellect is purified and as per the five steps on the path of eight-fold yoga, control of mind is obtained. Both these adjustments are done in order to tune the mind to the stage of meditation (Jna.XVIII.1011-1031)*. The yoga of meditation is explained by Shri Jnaneshwar in his own way saying, ‘Just as a person may examine himself closely in a mirror, he becomes firmly convinced of the wisdom (bodha) which the Guru's teachings (Guruvakya) have impressed on him. Although he himself is the one meditating (dhyata), in the practice of meditation he realizes the essence of the three elements. This is the true method of meditation .He continues this practice until meditation (dhyana), the meditator (dhyata), and the object of mediation (dhyeya) have all merged into one. In this way, as the seeker



(mumukshu) turns to the practice of yoga (yogabhyasa), he becomes expert (daksha) in attaining knowledge of the Self (Atmajnana)’ (Jna.XVIII.1032-1035). The practices of both jnana and dhyana are undertaken as per Guru's advice.

For such a seeker who has become expert both in yoga and jnana, the advanced and difficult practice of yogic discipline is described further. Thus it is said of him as, ‘O Arjuna, he presses with his heel the lower part of the trunk and combining three yogic postures, he unites three of the vital forces. He awakens Kundalini by opening the sushumna nadi and forces a way through from the lowest chakra to the highest. Now the cloud of the thousand-petaled lotus at the crown of the head showers a stream of nectar, which flows through the body down to the muladhara chakra. In the earthen bowl of the deity of Consciousness (chidbhairava), dancing on the holy mountain of the sahasrara, he serves a dish of the mixture of the mind and the vital force. In this way, the yogi thrusts forward an army of yogic practices and behind it completes his meditation (dhyana) on the Self’ (Jna.XVIII.1036-1041). The way of attaining the stage of meditation is thus described in the terminology of Kundalini yoga.

Such a yogi has now gained proficiency both in yoga and dhyana. Shri Jnaneshwar thinks of these two as the means to enter into the vision of the Self, but also outlines the importance of dispassion (Jna.XVIII.1042-1045)*. He concludes by saying how the worthiness for attaining union with God is reached by such a seeker as, ‘In this way, the person who has dispassion (savairagya) and who has acquired and practiced wisdom (jnanabhyasa) has become worthy (yogya) of union with the Self (Atmalabha)' (Jna.XVIII.1046). In his concluding remark he is mentioning only vairagya and jnana, and not yoga. Shri Jnaneshwar concludes his commentary on this BG verse XVIII.52 by saying how thus equipped with the practice of jnana and yoga the seeker attains a fitness to win the glory of Self-realization as, 'Therefore, if a man wears the armor of dispassion (vairagya) and mounts the steed of the highest yoga (Rajayoga), if he holds the sword of meditation (dhyana) in the hand of discrimination (viveka) and strikes down all obstacles, great or small, he enters the battlefield of worldly life (samsara) like the rising sun and wins as the bride the glorious victory of liberation (mokshavijayashri)’ (Jna.XVIII.1047-1049). This is the stage of the seeker perfected in the way of yoga.

APPROACHING THE KINGDOM OF UNION WITH GOD

This seeker has to first fight with his own defects that come in the way of his forward march. The discrimination helps to identify these, the dispassion ensures defense against them and the meditation enables to eliminate them. In the commentary on BG verse XVIII.53, Shri Jnaneshwar lists these defects, describes how they are eliminated from the way, and in the end after obtaining victory over all these defects he mentions of the victory gained over the worldly existence (Jna.XVIII.1050-1066)*.

Shri Jnaneshwar proceeds to state how this seeker is glorified with the virtues and how his kingdom is further enriched as, 'Then the humility (amanitva) and all other great virtues of wisdom (jnanaguna) come out to meet him like princes of the land of highest bliss (kaivalya). They bestow on him the kingship of true knowledge (samyagjnana) and become the retinue, which always accompanies him. As he walks along the highway of worldly activity (pravritti), the three states of consciousness (avasthabheda), like three maidens, wave around him the protective leaves of happiness (sukha) at every step. The banner of enlightenment (bodha) is carried before him, discrimination (viveka) moves aside the throng of the visible world (drishya), and yogic stages (yogabhumika) accompany him waving their lamp. Psychic powers (riddhi siddhi) gather together and shower him with flowers’ (Jna.XVIII.1067-1070). He concludes, ‘When he approaches the kingdom of union with



the Supreme Self (Brahmaikya), all the three worlds are filled with joy’ (Jna.XVIII.1072). A yogi on this path of ‘pravritti' uses the power of yoga to effect a control over mind by removing all defects, gains stability and becomes ready for attainment of right knowledge.

ATTAINING WORTHINESS TO BECOME BRAHMAN

Still, so long as striving through the paths of karma and yoga continues, the seeker does not attain the stage of attaining worthiness to become God. However, this perfection in yoga enables him to attain a state in which he attains complete control over himself, brings the entire world into his command, in the sense that nothing remains for him to claim as his own (Jna.XVIII.1073-1075)*. The yogi's horse of Rajayoga (Jna.XVIII.1047) now becomes steady and there remains no need further for practice of yoga. The defence of dispassion and attack of meditation is no longer necessary. This is the stage of attaining perfect peace. Shri Jnaneshwar describing how this stage is attained says further, 'In this way he has overcome all his enemies and, having become one with the whole world, be brings to a halt the steed of yogic practices. He loosens for a while the tightly fitting armor of dispassion (vairagya), and since that duality which he killed with the sword of meditation (dhyana) is no longer before him, the hand of activity (vritti) casts it away’ (Jna.XVIII.1076-1078). We have seen already in this chapter how Shri Jnaneshwar has described 'jnana' at the attainment of which there is fulfillment of dispassion and discrimination (Jna.IV.164), how he said of bringing an end to ‘pravritti’ after meditation (Jna.VI.59), and how he called the attainment of peace a result of renunciation of fruits (Jna.XII.139). He further says, ‘Then he becomes like a medicine which, having had its effect dies with the disease. Just as a person stops running when he reaches the end of his journey, he gives up his yogic practices (abhyasa) now that he has attained God (Brahmasamipya)' (Jna.XVIII.1079-1080). At this stage the attainment of God comes within his approach. When the seeker is to attain union with God, his practice of karma, yoga, and jnana comes to an end.

Cessation of yogic practice comes in a natural way to him as the means are no longer required, once the goal is about to attain. So he concludes, 'Similarly, when a person attains union with the Self (Atmasakshatkara), he gradually sets aside the various means (sadhana) he used to reach that state. Therefore, when union (aikya) with God (Brahma) is attained the means (upaya) to attain it serve no further purpose’ (Jna.XVIII.1083-1084). The various yogic means do have a role till the goal of attainment of union with God is not reached, but in actualising this state itself, these do not have any role to play.

Shri Jnaneshwar defines ‘Shanti’ in terms of last stage of dispassion, practice of knowledge, and that of yoga. This he calls the ‘perfect peace' and describes it in the end of his commentary on BG verse XVIII.53 as, ' When the dispassion (vairagya) reaches its consummation, knowledge (jnanabhyasa) reaches maturity and the fruit of yoga ripens. A person then reaches the state of perfect peace (shanti) and is worthy to become the Supreme (Brahma)'(Jna.XVIII.1085-1086). Attaining peace is thus the state of worthiness to become God. Though this is the most advanced state on this path of kramayoga, this is not final and there remains a slight difference between this state and the state of becoming God (Jna.XVIII.1087-1090)*.

REACHING THE FOURTH STATE OF DEVOTION

Two further stages are now necessary to eliminate this difference between attaining worthiness and becoming God. The first is attainment of Self-knowledge. How this state of Self-realization is attained and how the sense of diversity is removed is described by Shri Jnaneshwar in his commentary on BG verse XVIII.54. He first says of this stage as, 'The person who has reached this state of worthiness (Brahmabhava yogyata) attains the blessed state (prasannata) of Self-realization



(Atmabodha)’ (Jna.XVIII.1091. Coining a special term to denote this state he concludes, ‘This state is known as the glory (prashasti) of Self-realization (Atmabodha). The person who is worthy of it enters into this experience (Jna.XVIII.1095). Attainment of this state gives rise to his condition of mind in which neither sorrow nor desire arises in it as Shri Jnaneshwar says, ‘When he reaches complete equanimity (samabhava), he loses any sense of personality which can be subject to grief or desire’ (Jna.XVIII.1096). He explains, 'When the sun rises, its brilliance dims the light of the stars. Similarly, when a person has reached Self -realization (Atmapratha), he loses the sense of diversity (bhutabheda) in creatures; and he sees himself in all things’ (Jna.XVIII.1097-1098).

Shri Jnaneshwar now expands the simple statement of Gita verse ‘He attains supreme devotion to Me’ in his own way, showing connection with this state of equanimity and attainment of enlightenment. He says, ‘Just as letters written on a blackboard can be erased, in the same way, all forms of difference (bhedantara) disappear in his sight. With this disappearance, both the waking and dreaming states, which arise from false knowledge (anyathajnana), are lost in unmanifest (avyakta)’ (Jna.XVIII.1099-1100). This leads to still further a state which he describes as, ‘That unmanifest (avyakta) also passes away as enlightenment (bodha) increases, and is absorbed in perfect (samasta) Self-realization (bodha)’ (Jna.XVIII.1101). This knowledge forms the precondition of attainment of devotion, which is next stage for attainment of union with God. This is positively seeing God everywhere. It is a feeling of expansion as well as the vision of God only (Jna.XVIII.1107-1110)*. He concludes, ‘When a devotee sees nothing but Me, he has reached the fourth state of devotion (bhakti)’ (Jna.XVIII.1111). We may thus see how Shri Jnaneshwar has linked the perception of God with that of attainment of devotion of God in case of a wise devotee.

ENJOYMENT IN UNION WITH GOD

Shri Jnaneshwar states further in his commentary on BG verse XVIII.55 how this stage of attaining devotion of God is the final stage for this yogi on the path of step-by-step yoga. In this stage the yogi becomes one with God and this is enabled for him by the stage of attaining worthiness to become God (Jna.XVIII.1091, above). How this devotion enables this yogi to experience union with God is said as, ‘As soon as a yogi (kramayogi) attains union with Me through the way of step by step yoga, it bears fruit. He sees the world as entirely pervaded by Me. Then discrimination (viveka) and dispassion (vairagya) vanish, bondage (bandha) and liberation (moksha) pass away, and the cycle of birth and death comes to an end’ (Jna.XVIII.1134-1135). This devotee experiences only God (Jna.XVIII.1136-1137)* and no sense of duality remains (Jna.XVIII.1138-1141)*.

This wise-devotee enjoys his union with God by becoming one with Him. This is a unique experience and cannot come to one who has not become one with God, for he can never know what God really is. Such a person cannot even be devoted to God as he says, ‘A person who has not become united with Me cannot know where I am. Therefore, it cannot be said that he worships Me. For this reason, he who practises yoga step by step becomes one with Me and delights in Me, just as a young woman enjoys her youth’ (Jna.XVIII.1146-1147). One can have this experience of enjoyment only when one is united with God.

PERCEPTION OF GOD

Shri Jnaneshwar now proceeds to describe the experience of union with God in terms of perception of God. Once this wise-devotee becomes one with God he does not see the objects of world that appear to sight but sees the seer in them. Once he meets the seer in the seen, the act of seeing gets lost, and only the seer remains (Jna.XVIII.1155-1157)*. This he explains further as, ' When a person who is united with Me looks at any object, neither the object nor the act of seeing exists. When the sun



illuminates darkness, then it no longer exists as the illuminator. Similarly, the object (drishya) no longer has the power of being visible because it has become Me’ (Jna.XVIII.1161-1162). In such an experience, the advanced seeker does not see the object because God has occupied its place.

This state Shri Jnaneshwar calls the perception of God saying, 'The state in which there is neither visibility nor invisibility is the true perception (darshana) of Me’ (Jna.XVIII.1163). Like that of enjoyment of union with God in devotion, this seeing or knowledge of God can also be enjoyed as he says ‘Perceiving Me in whatever he sees, a person experiences that vision (drishti) which is beyond the duality of seer (drashtri) and seen (drishya)’ (Jna.XVIII.1164). When this wise-devotee knows God's real nature, the next stage is that of experience of God- realization. Speaking of how this knowledge then enters into this experience he says, ‘Then he knows that I am the Self (Atma), beyond both duality (dvaita) and nonduality (advaita), and he enters into the full realization (anubhava) of this’ (Jna.XVIII.1205). He illustrates, ‘When a person awakes from sleep he realizes that he is only one, but when he loses this perception, can he know what happens? When a person sees with his eye that ornaments are made of gold, it is as though they are reduced to gold without being melted down. When salt is added to water it mixes with the water, and the two merge. When the water dries up, its existence as salt comes to an end’ (Jna.XVIII.1206-1208). He concludes, ‘In the same way, he loses the perception that he and I are one by being absorbed into the supreme joy of union (swanandanubhava) with Me. When he has no further sense of his own individuality, how can he see Me as different from himself? Then both he and I are merged in union’ (Jna.XVIII.1209-1210). This is a merger in God's being where even the notion of God as different from the individual seeker no longer remains.

KNOWLEDGE AS MEANS TO LIBERATION

Shri Jnaneshwar in the conclusion of his commentary on BG verse XVIII.55 remarks that Gita, being also the scripture, aims at destruction of ignorance and states the various means for doing so. We have seen earlier that he has described the means till there is complete destruction of ignorance, and through knowledge this yogi becomes absorbed into God (Jna.XVIII.1106)*. He says, ‘This great Gita has explained in detail the methods (upaya) to reach the Self (Atma) as if grasping it with the hand. Thinking with compassion that Arjuna might not be able at first to understand them, Lord Krishna explains those principles once more, as if they were buds opening, so they can become firmly established in his disciple's mind’ (Jna.XVIII.1236-1238). It seems that Shri Jnaneshwar here refers to the means to attain the stage of Self-realization and reaching the fourth state of devotion, as enlisted in his commentary on BG verses XVIII.51 to 54.

Stating the final position of Gita in regard to means he says, ‘As the explanation is drawing to a close, He again presents the whole meaning of the Gita from beginning (adya) to end (anta). Throughout the Gita many principles (siddhanta) have been explained as the occasion arose. But if anyone should be unable to recognize the consistency of these principles (siddhanta) laid down in the scriptures (shastra) with what has gone before, then see how the various doctrines (siddhantakaksha) outlined earlier are connected with the basic principles (mahasiddhanta) of the Gita. The main theme of the Gita is the destruction of ignorance (avidyanasha), and its fruit (phala) is the attainment of liberation (mokshopadana). Knowledge (jnana) is the means (sadhana) that leads to these two’ (Jna.XVIII.1239-1243). He concludes, ‘This teaching has been explained at length in this book (granthavistara)’ (Jna.XVIII.1244). This same teaching was also stated earlier by him as, ‘It is also true that knowledge (jnana) will enable a person to attain liberation (moksha)’ (Jna.XV.35), and according to him, this is the main teaching of Gita about the pathway to the goal of freedom.



TAKING GOD'S SUPPORT ATTAINS UNION WITH HIM

Though Shri Jnaneshwar says of knowledge as the means for destroying ignorance and attaining liberation, it seems that when he talks of the way of devotion in his commentary on BG verse XVIII.65, after stating that Gita teaching is being repeated once again, he is giving a very high place to devotion for attaining union with God. He first states how the devotee has to orient all his actions towards God as the object and how his sense organs and mind should also be engaged in a way they have no object other than God. He says, 'Make Me the object (vishaya) of all your actions (vyavahara), inner (antara) and outer (bahya), to Me, the all-pervasive (vyapaka) one. Just as the wind fills the whole sky, similarly, be one with Me in all your actions (karma). Let your mind (mana) be entirely devoted to Me, and let your ears hear only of Me. Let your eyes rest only on saints (santa) who dwell in Me through Self-knowledge (atmajnana), just as a loving wife looks only at her husband’ (Jna.XVIII.1353-1356). Here he seems to mention the ways of karma, yoga and jnana as means to devotion.

As he introduces the idea of directing devotee's eyes towards saintly beings, not so mentioned in Gita verse, he also introduces the practice of reciting God's names, which is in tune with his conception of "Kirtanabhakti" mentioned earlier (Jna.IX.197-203)*. He says, 'I am the supreme resting place. Let your voice be occupied in reciting My pure names (nama), so that they may enter your heart (jiva)’ (Jna.XVIII.1357). Taking a wider meaning of performing sacrificial acts for the sake of God he says, 'Let your hands work for Me, your feet move for Me, and in this way let all your actions be done for My sake. Whether your actions benefit you or others, be sacrificer performing those sacrifices for Me. There is no need to teach you all this in detail. Considering yourself a servant, think of all other as being Me, the one to be served’ (Jna.XVIII.1358-1360).

Serving God does not mean serving a particular form of God with the exclusion of all others or considering God as different from the creatures, but it is serving all with the conviction that they are the images of God. Shri Jnaneshwar transforming the meaning of "bow to Me" in Gita verse into "bow to all" says, 'Giving up hatred toward any creature (bhuta), be humble before all, as though you were bowing down to Me’ (Jna.XVIII.1361). This will result into taking a support of God which he describes as, 'In this way you will receive the most (atyantika) support (ashraya) from Me’ (Jna.XVIII.1361). This receiving of God's support will enable the devotee to get absorbed in God as he says, ‘Then any idea of a third will disappear from your mind and you and I will merge into one’ (Jna.XVIII.1362). Taking support of God and its resulting into absorption into God is not stated directly in BG verse under consideration. God who is described by the Vedas as the One without difference (nishprapancha), through whom this whole worldly appearance (vishwabhasa) seems real, and at whose command (ajna) time (kala) is vanquished (Jna.XVIII.1370)*, assures His devotee that he will ultimately reach union with Him (Jna.XVIII.1364, 1367, 1379, 1381)*, and thus it seems that according to Shri Jnaneshwar, the path of devotion has more importance than the path of knowledge as a means to attain union with God. This discussion of pathway to liberation will become complete when we will discuss the way of surrender to all-powerful God in the next chapter and attaining supreme peace by His grace in the subsequent chapter.

SOME CURRENT VIEWS ON ACTIONS AS PATHWAY

When the agent opts for some action as the part of a pathway as a means to some moral or transcendental goal, he makes a moral choice, values some goal as superior to another, and therefore such action carries more worth than the goal -directed action aimed to seek pleasures as discussed in the previous chapter. Human action in the form of effort requires a value judgment and is also indicative of the person's self -worth. However, as in the case of the necessary relationship between



action and its result, here also the same kind of relationship exists between the means and the goal .As against the agent who emerges out as a beneficiary or loser as a result of performance of action, the seeker in this case emerges out as a better person when he sincerely follows the chosen pathway. He is in more tune with the ultimate nature of reality and also experiences a unique sense of his own freedom in the world of beings.

Prof. Kane, a libertarian himself, in his book ‘Free Will and Values’ refers to the three kinds of free choice- practical, prudential, and moral. He makes the distinction between them on the basis of conflict. He says, ‘What I am here calling prudential and moral choices differ from practical ones in the following respect. Both prudential and moral choices involve conflicts between what the agent believes ought to be done and what the agent wants to do. In the case of moral choice, the "ought" has to do with demands of justice, or respect for other persons which come in conflict with self interested motives. In the case of prudential choice the "ought" has to do with the agent's own future or long range interests which are in conflict with present wants or desires’ (p100). He says of moral choice that it is ‘by far the more controversial of the two (that is moral and prudential choice) and provides the greater challenge for a libertarian account of freedom’. However ‘they are both expressions of the freedom of the will’ (p117). The thread which connects them, is described by him as:

Despite their differences, free moral choices and free practical choices are alike in that they are both accounted for in terms of R- alternative options (purposes, plans or ways of life). The difference is that in the case of practical choice the relevant R- alternatives are defined by reference to subsets of a single agent's total reason set, whereas in the case of moral choice the relevant R- alternatives are defined with respect to the agent's total reason set and the total reason sets of other agents (p117).

He adds, ‘To take the moral point of view is to recognize that other persons’ reason sets have an equal claim to one's own. One's own values do not have a superior or privileged status in the nature of things. The value systems of different individuals are incommensurable or relativistic alternatives to it. This is the basis for a principle of equal respect for persons as persons that is thought by many to define the moral point of view’ (pp117-118). Referring to the connection between certain features of a relativist view of values and free will he says, ‘Free will, in its various manifestations, requires the existence of relativistic alternative purposes, plans, or ways of life, defined for practical choice with respect to subsets of the reason set of a single agent, for moral choice with respect to the reason sets of different agents’ (p118).

He defines "Value empiricism" as ‘the view that plans of action or ways of life must be tested by experiments in living or value experiments...’ (p129). Saying of how these are tested he says, ‘Leaving aside moral considerations temporarily, such experiments are to be judged successful or unsuccessful by whether or not they attain the ends or goals intended by those conducting the experiment, and those ends or goals are tested in turn by whether or not they bring the expected satisfactions of those experimenting. Thus, standards of satisfaction, ends, goals, and plans of action (means) are tested against experience as complexes (called "value systems”), and failure of an experiment (marked by conditions of disappointment, despair, etc...) may lead to an adjustment of the different parts of the complex- of the ends or goals, the plans or means, or of the standards of satisfaction . What adjustments should be made is again a matter to be tested by experiments in living by trial and error. When it is said that such value systems are “tested against experience”, “experience” must be understood in a broad sense to include such emotive states as disappointment, despair, boredom, contentment, joy and the like, which have evaluative implications’ (p129). He also adds, ‘When one undertakes a moral life, there is risk involved, just as in any other experiment in living, and yet there may be good reasons to take the risk. Unfortunately, life does not allow us the certainty that moral struggle is worth the effort, and yet, for various reasons, it may be worth the effort’ (p133).



Discussing some of the representative answers to the question "why be moral?” he says, ‘Value empiricist answers to the question "why be moral” may generally be divided into two kinds, "this worldly" (or secular) answers and "transcendent" (or “religious”) ones. The former point to the alleged advantages in this world of the moral life, or of lives lived in a moral community; the latter find the ultimate ground for moral action in other -worldly or transcendent goals, beatitude, Nirvana, avoidance of eternal punishment etc.’ (p133).

Speaking of the transcendent or religious answers to the question "why be moral" he quotes Dr. Radhakrishnan's attitude as:

Any ethical theory must be grounded in... a philosophical conception of the relation between human conduct and ultimate reality ... We need to be fortified by the conviction that the service of the ideals is what the cosmic scheme demands of us, that our loyalty or disloyalty to them is a matter of the deepest moment, not only to ourselves or to society, or even to the human species, but to the nature of things. If ethical thought is profound, it will give a cosmic motive to morality’ (Eastern Religion and Western Thought, London: Oxford University Press, 1974, pp80, 82).

He says, ‘This “cosmic motive” has taken many forms. It may be the feat of eternal damnation and the promise of eternal reward in an afterlife, as in many of the world's religions. It may be associated with the belief in a Karmic law that good and evil actions here and now will be reflected in future reincarnated lives. It may involve the belief that moral action is a part of a larger program, or way, leading to the goal of Nirvana, and so on. But it will always be associated with the belief that moral action matters beyond the here and now of this life (p137).

Accepting that ‘transcendent or religious answers to the question "why be moral" provide more powerful motives than secular answers, for those persons who can accept the transcendent or religious beliefs involved’ he refutes the objection that they do not seem to fit the value empiricist pattern (p137). He argues that ‘the transcendent or religious answers to the question "why be moral?" do fit the value empiricist pattern, because the uncertainty and risk in the moral life is transferred to the transcendent or religious beliefs themselves. Accepting and living in accordance with a religious faith is itself a value experiment, which carries its own risks. A religion is a Path or Way ("the Eight-fold Way", "the Way, the Life and the Truth", “the Way and Its Power” (Tao Te Ching) whose ultimate test must be that it does in fact lead to the goal proposed (Nirvana, beatitude, etc.). Thus the only conclusive test for religious belief can be in John Hick's expression, an "eschotalogical verification", the attainment of an ultimate end. This is the case, not only because religions are paths or ways leading to certain goals but also because the goals themselves are transcendent ones that we only see in medias res, through a glass darkly, if at all. As a consequence, while there is a sense in which transcendent or religious answers to the question "Why be moral?" provide stronger reasons for being moral to those who accept the religious faith, the uncertainty and risk are not removed, but are transferred to the uncertainty and risk of the religious faith and the religious life itself’ (p138). The goal set for a moral or religious life is undoubtedly a distant or long term goal, and the freedom of choice rests on a belief of the rational thinker on the benefits of a right course of action or actions as the pathway to the goal of freedom.

Dr. S. Radhakrishnan in his introduction to ‘The Bhagavadgita’ refers to different levels of a human being and gaining of the freedom by him as, ‘Man is a complex multi-dimensional being including within him different elements of matter, life, consciousness, intelligence and the divine spark. He is free when he acts from the highest level and uses the other elements for the realization of his purpose. But when he is on the level of objective nature, when he does not recognize his distinction



from not- self, he becomes a slave to the mechanism of nature’ (p46). Referring to the ways by which the goal can be reached Dr. Radhakrishnan further says, ‘Every system of Indian philosophic thought gives us a practical way of reaching the supreme ideal. Though we begin with thought, our aim is to go beyond thought to the decisive experience. Systems of philosophy give not only metaphysical theories, but also spiritual dynamics... The Bhagavadgita gives us not only a metaphysics (brahmavidya) but also a discipline (yogasastra). Derived from the root, yuj, to bind together, yoga means binding one's psychic powers, balancing and enhancing them. By yoking together and harnessing our energies by the most intense concentration of personality, we force the passage from the narrow ego to the transcendent personality. The spirit tears itself away from its prison house, stands out of it and reaches its own innermost being... The different yogas are special applications of the inner discipline which leads to the liberation of the soul and a new understanding of the unity and meaning of mankind’ (p50).

To the question, "How is the goal of perfection to be attained?” he answers by saying, ‘Samsara is historical becoming. It is the temporal procession of changes from one state into the next. What keeps the world going is action or karma. If the world is nothing but ebb and flow, continual becoming, it is due to action. At the human level action is caused by desire or attachment, kama. The root cause of desire is avidya or ignorance of the nature of things. The roots of desire lie in the ignorant belief in the individual's self-sufficiency, in the attribution of reality and permanence to it. So long as ignorance persists, it is not possible to escape from the vicious cycle of becoming. We cannot cure desires by fresh desires; we cannot cure action by more action. The eternal cannot be gained by that which is temporal. Whether we are bound by good desires or bad desires, it is still a question of bondage. It makes little difference whether the chains, which bind us are made of gold or of iron. To escape from bondage we must get rid of ignorance, which is the parent of ignorant desires and so of ignorant actions. Vidya or Wisdom is the means of liberation from the chain of avidya-kama-karma’ (p52).

About the three ways to reach the goal of perfection- knowledge of reality (jnana), adoration and love (bhakti) of the Supreme Person and subjection of the will to the Divine purpose (karma) - he remarks, ‘These are distinguished on account of the distribution of emphasis on the theoretical, emotional and practical aspects. Men are of different types, reflective, emotional or active but they are not exclusively so. At the end, knowledge, love and action mingle together ... Jnana as the intellectual pathway to perfection is different from jnana as spiritual wisdom’ (pp53-54). We have already seen in our chapter I Dr. Radhakrishnan's view of three qualities of nature and the way of rising above them. For this there are the two main methods of karmayoga and sannyasa. As to their relative importance he further remarks, ‘Karmayoga is an alternative method of approach to the goal of life according to the Gita and culminates in wisdom (BG IV.33). In this sense, Sankara is correct in holding that karma and bhakti are means to spiritual freedom. But spiritual freedom is not inconsistent with activity. Duty as such drops away but not all activity. The activity of the liberated is free and spontaneous and not obligatory. They act for the sake of the welfare of the world even though they have attained wisdom (SBG III.20)’ (p74). Thus according to Dr. Radhakrishnan, karmayoga does not serve as simply the means of obtaining jnana.

Dr. Bijayananda Kar in his book "Indian Philosophy" an analytical study, attempts for a conceptual analysis of the doctrine of Karma in the chapter titled as "The Doctrine of karma: an analysis” particularly in the context of its application to the realm of morality. Finding merit in this doctrine when looked from a particular point of view he says, ‘The doctrine has been formulated from certain other considerations. To seek for factual justification of the doctrine of karma is perhaps to approach the whole issue in a wrong way. The justification for the belief in the karmic law may be that it makes the lives of those who believe in it quite meaningful. At least lives appear to them significant



in a manner which otherwise would not have become possible’ (p50). Thus he is using the doctrine to show that the future remains bright for one who believes in the Law of karma. Moreover, he is pointing to the end result in the language, which will be acceptable to those who are determinists (like that of Prof. Honderich), or Libertarians or Incompatibilists (like that of Prof. Kane), or Compatibilists, whose views are mentioned earlier.

He further says, ‘The advocates of karma maintain that belief in karma facilitates the performance of virtuous actions. It encourages man to prepare a better future for himself. The doctrine of karma being founded on the sense of morality supplies a feeling of peace, security and satisfaction in the minds of those who are its believers. From this point of view the doctrine may be regarded as strongly persuasive, inducive and directive for leading a disciplined life. It has a deep exhortational significance’ (p50). Explaining further the moral suggestion hinted in the doctrine ‘to inculcate a reasonable attitude i.e. freeing oneself from ill-balanced selfish and sensuous desire’ he says, ‘Karma, in the moral perspective, is quite plausible in so far as it stresses on human responsibility… An unethical life is based on some sort of craving for selfish desire and greed, which bring at last sorrows and sufferings. This rational basis of moral doctrine has its own autonomy and its value or significance is judged not in terms of truth or falsity but in terms of the effect it produces upon the individual concerned...Karma seems to be definitely more persuasive when it is accepted with a background of pure and unadulterated regard for pursuing a moral life than with a preconceived desire that it would lead to better consequences so far as the individual is concerned. This is emphatically suggested in the Gita doctrine of ‘nishkama’ karma... In this regard karma seems to have undoubtedly a great humanistic appeal, rather than looking for a support from obscure dehumanised source’ (p51). We may note the similarity of argument here with that of Prof. Kane's answer to the question “Why be moral” mentioned earlier.


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CHAPTER III - yoga. Web viewHis commentary on BG verse VI.2 explains it in such a way that brings...

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