Jnana yoga

Gyaan yoga, also known as Gyaan Marg, is one of the several

spiritual paths in Hinduism, which emphasizes the "path of
knowledge",[1] also known as the "path of self-realization".[2] It is one
of the three classical paths (margas) for moksha (salvation,
liberation).[3][4] The other two are karma yoga (path of action,
karmamarga) and bhakti yoga (path of loving devotion to a personal
god, bhaktimarga).[3][5][6] Later, new movements within Hinduism
added raja yoga as a fourth spiritual path, but it is not universally
accepted as distinct from the other three.[7][8]

The jnana yoga is a spiritual practice that pursues knowledge with

questions such as "who am I, what am I" among others.[9][10] The
practitioner studies usually with the aid of a counsellor (guru),
meditates, reflects, and reaches liberating insights on the nature of his
own Self (Atman, soul) and its relationship to the metaphysical
concept called Brahman in Hinduism.[2][11][10] The jnanamarga ideas
are discussed in ancient and medieval era Hindu scriptures and texts Adi Shankara with Disciples, by
such as the Upanishads and the Bhagavad Gita.[2][12][13] Raja Ravi Varma (1904),
propounding Advaita philosophy.

Contents
Etymology
Definition
Upanishads
Bhagavad Gita
Traditions
Classical Advaita Vedanta
Behaviors
Practices
Shaivism
Vaishnavism
Shaktism
See also
Notes
References
Sources

Etymology
Jñāna in Sanskrit means "knowledge".[14] The root jñā- is cognate to English know, as well as to the Greek
γνώ- (as in γνῶσις gnosis). Its antonym is ajñāna "ignorance".

Definition
Jnana is knowledge, which refers to any cognitive event that is correct and true over time. It particularly refers
to knowledge inseparable from the total experience of its object, especially about reality (non-theistic schools)
or supreme being (theistic schools).[15] In Hinduism, it is knowledge which gives Moksha, or spiritual
liberation while alive (jivanmukti) or after death (videhamukti).[5] According to Bimal Matilal, jnana yoga in
Advaita Vedanta connotes both primary and secondary sense of its meaning, that is "self-consciousness,
awareness" in the absolute sense and relative "intellectual understanding" respectively.[5]

According to Jones and Ryan, jnana in jnana yoga context is better understood as "realization or gnosis",
referring to a "path of study" wherein one knows the unity between self and ultimate reality called Brahman in
Hinduism. This explanation is found in the ancient Upanishads and the Bhagavad Gita.[16]

Jñāna yoga is the path towards attaining jnana. It is one of the three classical types of yoga mentioned in
Hindu philosophies, the other two being karma yoga and bhakti.[5] In modern classifications, classical yoga,
being called Raja yoga, is mentioned as a fourth one, an extension introduced by Vivekananda.[17]

Of the three different paths to liberation, jnana marga and karma marga are the more ancient, traceable to
Vedic era literature.[6][18] All three paths are available to any seeker, chosen based on inclination, aptitude and
personal preference,[19][20] and typically elements of all three to varying degrees are practiced by many
Hindus.[6][21]

Classical yoga emphasizes the practice of dhyana (meditation), and this is a part of all three classical paths in
Hinduism, including jñāna yoga.[5][22][note 1] The path of knowledge is intended for those who prefer
philosophical reflection and it requires study and meditation.[23][20][24]

Jnana yoga encourages its adepts to think and speak of themselves in the third person as a way to distance
themselves from the Ego and detach their eternal self (atman) from the body related one (maya).[25]

Upanishads
In the Upanishads, 'jnana yoga aims at the realization of the oneness of the individual self (Atman) and the
ultimate Self (Brahman).[26] These teachings are found in the early Upanishads.[10] According to Chambliss,
the mystical teachings within these Upanishads discuss "the way of knowledge of the Self", a union, the
realization that the Self (Atman) and the Brahman are logical.[27]

The teachings in the Upanishads have been interpreted in a number of ways, ranging from non-theistic
monism to theistic dualism.[13][28] In former, rituals are not necessary and a path of introspection and
meditation is emphasized for the correct knowledge (jnana) of self. In latter, it is the full and correct
knowledge of a Vishnu avatar or Shiva or Shakti (Goddess) that is emphasized. In all its various
interpretations, the paths are not necessarily mutually exclusive. A Jnana yogi may also practice Karma yoga
or Bhakti yoga or both, and differing levels of emphasis.[13][28]

According to Robert Roeser, the precepts of Jnana yoga in Hinduism were likely systematized by about 500
BCE, earlier than Karma yoga and Bhakti yoga.[29]

Bhagavad Gita
In the Bhagavad Gita, jnana yoga is also referred to as buddhi yoga and its goal is self-realization.[30] The text
considers jnana marga as the most difficult, slow, confusing for those who prefer it because it deals with
"formless reality", the avyakta. It is the path that intellectually oriented people tend to prefer.[31]

The chapter 4 of the Bhagavad Gita is dedicated to the general exposition of jnana yoga, while chapters 7 and
16 discuss its theological and axiological aspects.[32][33][34] Krishna says that jñāna is the purest, and a
discovery of one's Atman:

Truly, there is nothing here as pure as knowledge. In time, he who is perfected in yoga finds that
in his own Atman.

— Bhagavad Gita 4.38, Translator: Jeaneane D. Fowler[35]

Traditions
The Advaita philosopher Adi Shankara gave primary importance to jñāna yoga for the "knowledge of the
absolute" (Brahman), while the Vishishtadvaita commentator Ramanujar regarded knowledge only as a
condition of devotion.[1]

Classical Advaita Vedanta

Behaviors

Classical Advaita Vedanta emphasises the path of Jnana Yoga to attain moksha. It consists of fourfold
attitudes,[36] or behavioral qualifications:[37][38]

1. Discrimination (Nityānitya vastu viveka ( न या न य व तु ववेकम्), or simply viveka) — The ability to

correctly discriminate (viveka) between the unchanging, permanent, eternal (nitya) and the
changing, transitory, temporary (anitya).
2. Dispassion of fruits (Ihāmutrārtha phala bhoga virāga (इहाऽमु ाथ फल भोग वरागम्), or simply
viraga) — The dispassionate indifference (virāga) to the fruits, to enjoyments of objects (artha
phala bhoga) or to the other worlds (amutra) after rebirth.
3. Six virtues (Śamādi ṣatka sampatti (शमा द षट् क स ), or simply satsampat) —

1. Śama, temperance of mind

2. Dama, temperance of sense organs (voluntary self restraints[note 2])
3. Uparati, withdrawal of mind from sensory objects [note 3]
4. Titikṣa, forbearance
5. Śraddhā, faith
6. Samādhāna, concentration of mind
4. Drive, longing (Mumukṣutva (मुमु ु वम्)) — intense yearning for moksha from the state of
ignorance[36]

Practices
Jnanayoga for Advaitins consists of three practices:[38] sravana (hearing), manana (thinking) and
nididhyasana (meditation).[42] This three-step methodology is rooted in the teachings of chapter 4 of the
Brihadaranyaka Upanishad:[43][44]

Sravana literally means hearing, and broadly refers to perception and observations typically
aided by a counsellor or teacher (guru),[45] wherein the Advaitin listens and discusses the
ideas, concepts, questions and answers.[42][43]
Manana refers to thinking on these discussions and contemplating over the various ideas
based on svadhyaya and sravana.[43][45][46]
Nididhyāsana refers to meditation,[web 1] realization and consequent conviction of the truths,
non-duality and a state where there is a fusion of thought and action, knowing and being.[47][43]

These practices, with the help of a guru are believed to lead to correct knowledge, which destroys avidya,
psychological and perceptual errors related to Atman and Brahman.[48]

Shaivism

Both the theistic and monistic streams of Shaivism include jnana yoga ideas, along with those related to karma
yoga, and in the case of Saiva Siddhanta ideas related to bhakti yoga. The Shaivism traditions do not consider
renunciation necessary for practicing jnana yoga, leaving ascetic yogi lifestyle optional.[49] Spirituality can be
pursued along with active life (karma), according to Shaiva traditions, and it believes that this does not hinder
ones ability to journey towards self (Shiva within) realization. The traditions dwell into this integration of
karma yoga with jnana yoga, such as by ranking daily behavior and activity that is done by choice and when
not necessary as higher in spiritual terms than activity that is impulsive or forced.[49]

The methodology of sravana, manana and nididhyasana similar to Advaita Vedanta are also found in various
traditions of Shaivism. However, nistha or samadhi is sometimes added in Shaiva methodology.[50] The
meditational aspects of Shaivism focus on the nirguna form of Supreme Reality (Shiva).[51]

Vaishnavism

The Pancharatra (agama) texts of Vaishnavism, along with its Bhagavata (Krishna, Rama, Vishnu) tradition,
are strongly influenced by jnana yoga ideas of the Upanishads.[51] However, Vaishnavism also incorporates
Bhakti yoga concepts of loving devotion to the divine Supreme personally selected by the devotee, in saguna
form, both in silent meditational and musical expressive styles.[51]

The aim of jnana yoga in Vaishnavism differs from that in other schools. Advaita, for example, considers jnana
yoga as the path to nondual self-knowledge and moksha. Vaishnavism, in contrast, considers it a condition of
devotion.[52]

Shaktism

The Shaktism literature on goddess such as Kularnava Tantra highlight jnana marga as important to
liberation. It differentiates between two kinds of jnana: one it calls knowledge that comes from Agama texts,
and another it calls viveka (insight). The Shaktism literature then adds that both lead to the knowledge of
Brahman, but the first one is in the form of sound (shabdabrahman), while the insight from within is the
ultimate truth (parabrahman).[53]
Some Shakta texts, such as the Sita Upanishad, combine yoga of action and knowledge as a path to liberation.
The Devi Gita, a classic text of Shaktism, dedicates chapter 4 to Jnana yoga, stating that a Jnana yogi
understands and realizes that there is no difference between the individual soul and herself as the supreme
Self.[54] The discussion of Jnana yoga continues through the later chapters of the Devi Gita.[55]

See also
Bhakti yoga
Diamond Sutra Perfection of Wisdom
Kevala Jnana
Ramana Maharshi
Vedanta
Yoga Vasistha
Vivekachudamani
Yoga Sutras of Patanjali

Notes
1. See for example H. W. L. Poonja, who regarded knowledge alone to be enough for liberation.
2. Example self-restraints mentioned in Hindu texts: one must refrain from any violence that
causes injury to others, refrain from starting or propagating deceit and falsehood, refrain from
theft of other's property, refrain from sexually cheating on one's partner, and refrain from
avarice.[39][40][41]
3. nivartitānāmeteṣāṁ tadvyatiriktaviṣayebhya uparamaṇamuparatirathavā vihitānāṁ
karmaṇāṁ vidhinā parityāgaḥ[Vedāntasāra, 21]

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