The Path of Knowledge---Jnana Yoga according to BhagavadGita

The aim of this article is to introduce the concepts of Jnana Yoga or the pathof knowledge/wisdom in the light of the Bhagavad Gita…I will introduceonly a few verses from the Gita to emphasize the approach to Jnana marga…at the same time, we will see practical methods for Jnana Yoga….The Gita iseminently a practice manual too.!

Introduction

The Hindu approach to spiritual evolution leading to liberation or mokshaor Self-realization is one of the four major paths or yogas:--the path of knowledge or Jnana yoga,-- the path of mind control or Raja Yoga ,--the path of devotion of Bhakti yoga and--the path of action/work or Karma yoga.This is the common mode of classification, mostly derived from SwamiVivekanada’s lectures. Other yogas are minor variations of these four .Of these, Bhakti Yoga and Karma Yoga have been given less importancein former times. The path of Knowledge, with focus on Hindu philosophy,has been in the forefront since the Vedic times…Some advaitins [non-dualists] would maintain that Karma yoga and Bhakti Yoga are preparatorysteps or stepping stones [to purify the mind, chitta shuddi] and finalliberation is possible only due to acquisition of Jnana or by Jnana Yoga asthe final entry gate….[This was the stand taken by Shri Adi Sankara inVivekachudamani too.]The Jnana yoga is intellectually satisfying with abstract reasoning and can be devoid of rituals and formal worship of idols and symbols ;it is non-sectarian and asserts that the indwelling Soul or Atman and Self is the samein all.All these appeal to those who have a dislike for formal worship withrituals.[Yet devotion to Guru is essential in the Hindu context.]Be that as it may, there are many saints and sages who would maintain thatBhakti yoga alone or Karma plus Bhakti is enough for final emancipation! Ido not wish to dwell on this here because I have discussed this in greater

detail in one of my books. [Refer: the Essence of the Bhagavad Gita…Pustak Mahal, New Delhi]

The significance of Jnana Marga

Among the four paths or yogas, Jnana marga is considered as the ‘direct’ path . If youconsider the spiritual effort as that of climbing a mountain and reaching the summit,Jnana is like rock climbing without detours and winding roads.Bhakti yoga can be likened to a sloping ,winding road leading to the summit and Rajayoga is like taking steep steps over rough stones. Thus Raja yoga is more difficult thanBhakti and Jnana is the most difficult of all.Jnana yoga is admittedly difficult and certainly is meant for ‘dhiras’ –accomplishedintellectuals with tremendous power of concentration for deep meditations on the abstractSelf or Atman or Brahman. It is like rock climbing , with lot of training from expertmountain climbers and those with good physique…not for weaklings!...snd thode withascetic bent of mind..Therefore over the ages, there have been very few real jnanis .We are thrilled by thelives of great Jnanis or sages like Bhagawan Ramana or Sadashiva Brahmendra,Thayumanavar or Nisargadatta….again how many disciples they had who reached thoseheights?..may be a few again.[Bhagawan Ramana Maharshi stated that Jnana and the path of Self-enquiry or atma-vichara are really easy to encourage novices; , but among those who tread this path,many have fallen on the wayside many times. When you climb a rock face, a singlemistake will result in crash to the bottom.!I am not counting here excellent philosophers who may expound on the philosophy or nonduality [Advaita] and give lectures/satsanghs, but only those who have had deepexperience of the Self; or reached Samadhi states.It is safe to say that the path of Knowledge or Jnana is pretty difficult for thismaterialistic age, when ascetic methods are not even understood or appreciated, in thehighly commercial atmosphere we live in.

What Jnana Yoga entails?

Swami Vivekananda

had beautifully explained this path in his lectures, compiled intothe book--- ‘Jnana Yoga’ , published by Advaita Ashrama/RK mission/Vedanta societies..I do not wish to elaborate on these, but point out a few things.Jnana path entails two things:

Viveka

or discrimination and

Vairagya o

r dispassion.2

Viveka

means distinguishing between unreal things [the phenomenal world, world of change ] and the Real, that is permanent [Self/Atman/Brahman].To get Viveka one mayrequire intellectual analysis, cogitation, reflection and discussion….Satsangha would help,but would not be always sufficient.

Vairagya

or dispassion is to difficult to achieve…this is nonattachment to things of thisworld…little by little at first—the practice of sacrifice and renunciation….monkhoodwith severing of ties, with family ,society ,abandoning one’s property and possessions…Bhagwan Buddha [Sakyamuni], St Francis and Bhagwan Ramana are rare examples….Many jnanis may attain this stage in slow degrees too…It is alright to talk of being in the world ,not of the world’ in a rhetorical sense, but noteasy to practice…many so called Jnanis that I have come across still maintain contactwith their kith and kin and friends , maintain personal bank accounts, own property---thereby making a mockery of real renunciation or sannyas in Indian /Hindu framework.There are instances of great Jnanis making the break suddenly---- in a moment of intensevairagya or renunciation;they serve as beacon-lights for others and exemplify this path.Let me add that in the Hindu context, only those who exhibit intense Vairagya would berespected in the Hindu society and acknowledged as real Jnanis, not those who professenlightened state or give wonderful lectures or self-styled gurus.

A Jnani ,by definition ,has attained a state of equanimity or samatva;he looks uponpain and pleasure, friends and foes, glory and ignominy ,heat and cold, in the samelight, without any feeling whatsoever. In other words, he does not exhibit attachment[ragha] or aversion [dvesha] against any one or any particular thing.

The message of the Bhagavad Gita.

Now let us turn to a few verses from the Gita.The verses are most beautifully told in chapters 2,3,4,& 5.

1 That calm man who is the same in pain and pleasure ,whom these cannot disturb, aloneis able to attain to immortality---O Arjuna. [2-15]2 The Unreal never is. The real never is not.Men possessed of the knowledge of the Truthfully know both of these. [2-16]This verse is the distilled essence of non-duality or advaita.3 That by which all this is pervaded---that know for certain to be indestructible. None hasthe power to destroy this Immutable.[Self/Atman] [2-17]3