JNANA YOGA – THE PATH OF KNOWLEDGE
Jnana yoga is the path of knowledge and wisdom. It teaches that there is one reality behind the multiplicity of phenomenal existence. It is based on the monistic principles of the Vedanta.
All existence, including man and God are but different aspects of one Absolute Being, one universal reality. All differentiations are but apparent manifestations of the one substance, Brahman. Although appearing real, they have a relative reality. Brahman is the essence of Divinity. It is described as: “That of which all animate and inanimate objects are born, by which they live, and into which they return after dissolution.”
Oneness in variety is the motto. Oneness exists between the individual soul and God at the highest spiritual plane. The true nature of the atma, the individual soul, is divine. The knowledge of this unity is the only means to liberation; liberation from misery caused by attachment to the body and its resulting selfishness. Ignorance, avidya prevents us from reaching the abode of Absolute Existence, Knowledge and Bliss, Sat Chit Ananda. We mistake body for soul and soul for body. We work to gratify our selfish desires and reap adequate result, leaving us in the sleep of ignorance. Only when we have purified ourselves by selfless work can we hope to have the proper discrimination. Only then will we acquire true Knowledge of the Self and the Reality behind all phenomenal objects.
The path of jnana yoga is suitable for those with an intellectual bent of mind, no longer content with sense pleasures, having realised their ephemeral nature. With constant discrimination, they rise above the relative phenomenal world to realise the Absolute, eternal Truth and ultimately become one with it. A perfect Jnana yogi will live in the world as a perfect embodiment of the Absolute Divinity.
Among the most famous Jnana yogis is Sankaracharya. He is recognised as the leading philosopher and mystic of India, and a reformer of Hinduism. He was born around A.D. 788 and lived just thirty-two years. By the age of eight he had mastered the four Vedas. He embraced the monastic life at an early age, devoted himself to the practice of spiritual disciplines. He travelled all over India and established monasteries at the four corners of the country.
Sankaracharya lived during the decadent period of Buddhism in India. Sincere seekers were bewildered by the atmosphere of sectarianism and religious conflict. In open debate and through his well-known commentaries on the scriptures he established non-dualism as the ultimate teaching of the Vedas. He consolidated the doctrine of Advaita Vedanta. Sankaracharya emphasised the essence of Vedanta as expounded in previous texts, e.g the Upanishads, the Bhagavad Gita, and the Brahma-Sutras. His teachings are based on the unity of the atman and the non-dual Brahman, Brahman without attributes.
Sankaracharya’s interpretation of Hinduism remains India’s unequaled gift to the philosophical thought of the world. He established the fact that ultimate reality is a philosophical truth which may be demonstrated by reason and which is supported by universal experience. It cannot remain a dogma of religion or the private vision of mysticism.
Despite incessant activity, he found time to write. Apart from his more famous works he wrote several small philosophical treatises and composed hymns in praise of deities. Sankaracharya was a combination of philosopher poet, incisive thinker and writer, a religious reformer saint, and above all, had a passionate love for God. His impact on India and on Hinduism was striking. He reintroduced a purer form of Vedic thought. He remains one of the brightest stars in the philosophical and religious firmament of India.
Nirvan Shatakam by Adi Shankaracharya
- Mano Buddhi Ahankara Chittani naham
Na cha Shrotra Jihve Na Cha Grana Netre
Na cha Vyoma Bhoomir Na Tejo Na Vayu
Chidananda Rupa Shivoham Shivoham
2) Na Cha Prana Sangyo Na Vai Pancha Vayu
Na Vaa Sapta dhatur Na Vaa Pancha Koshah
Na Vak Pani Padam Na Chopastha Payu
Chidananda Rupa Shivoham Shivoham
3)Na Me Dvesha Ragau Na Me Lobha Mohau
Mado Naiva Me Naiva Maatsarya Bhavah
Na Dharmo Na Chartho Na Kamo Na Mokshah
Chidananda Rupa Shivoham Shivoham
4)Na Punyam Na Papam Na Saukhyam Na Dukham
Na Mantro Na Teertham Na Veda Na Yajnaha
Aham Bhojanam Naiva Bhojyam Na Bhokta
Chidananda Rupa Shivoham Shivoham
5) Na Mrityu Na Shanka Na Me Jati Bhedah
Pita Naiva Me Naiva Mata Na Janma
Na Bandhur Na Mitram Gurur Naiva Shishyah
Chidananda Rupa Shivoham Shivoham
6) Aham Nirvikalpo Nirakara Roopo
Vibhut Vaakhya Sarvatra Sarvendriyanam
Sada Me Samatvam Na Mukthir Na Bandhah
Chidananda Rupa Shivoham Shivoham
1) I am not mind, nor intellect, nor ego, nor the reflections of inner self.
I am not the five senses. I am beyond that.
I am not the ether, nor the earth, nor the fire, nor the wind.
I am indeed That eternal knowing and bliss, Shiva,
love and pure consciousness.
2) Neither can I be termed as energy, nor five types of breath,
nor the seven material essences,
nor the five coverings.
Neither am I the five instruments of elimination,
procreation, motion, grasping, or speaking.
I am indeed That eternal knowing and bliss, Shiva,
love and pure consciousness.
3) I have no hatred or dislike, nor affiliation or liking, nor greed, nor delusion,
nor pride or haughtiness, nor feelings of envy or jealousy.
I have no duty (dharma),nor any money,
nor any desire, nor even liberation.
I am indeed That eternal knowing and bliss, Shiva,
love and pure consciousness.
4) I have neither merit or virtue, nor demerit or vice. I do not commit sins or good deeds,
nor have happiness or sorrow, pain or pleasure.
I do not need mantras, holy places, scriptures, rituals or sacrifices.
I am none of the triad of the observer or one who experiences the process of observing or experiencing, or any object being observed or experienced.
I am indeed That eternal knowing and bliss, Shiva,
love and pure consciousness.
5) I do not have fear of death as I do not have death.
I have no separation from my true self, no doubt about my existence,
nor have I discrimination on the basis of birth.
I have no father or mother, nor did I have a birth.
I am not the relative, nor the friend, nor the guru, nor the disciple.
I am indeed That eternal knowing and bliss, Shiva,
love and pure consciousness.
6) I am all pervasive. I am without any attributes,
and without any form. I have neither attachment to the world, nor to liberation.
I have no wishes for anything because I am everything, everywhere, every time, always in equilibrium. I am indeed That eternal knowing and bliss, Shiva,
love and pure consciousness.