Hinduism 101

Lesson 5: The Yoga Suite.

Jnana Yoga.

In Sanskrit Jnana is knowledge. The ultimate knowledge of the Upanishads is the realization of the Nirguna Brahman as the self - the indefinable, non-doing, non-sensing, pristine, all-pervading, all-witnessing self. This is the Jnana being talked of here. This Jnana is the ultimate aim of Jnana Yoga.

Ignorance is Ajnana. In this context ignorance is complicating the self with materialistic attributes – sensual, mental, and physical. To think that one is the doer, enjoyer, even griever. To think that one is a Brahmin, the highest caste, to think that one is successful, that one has a son, that one is rich, these are the traits of Ajnana.

The Nirguna Brahman is entirely without attributes. The Supreme Being is neither the doer of actions, nor the enjoyer of the fruits of actions. The creation, preservation and destruction of the universe are not due to him. They are all a result of Maya - the manifestation of the Lord within the universal process.

When self-realization occurs through intuitive processes and the Supreme self and the Jiva (the individual self) are perceived as one only then does freedom arise from the trappings of materialism. Release is through the saying of the Upanishad – “Tat Tvam Asi” – “That Thou Art”. This dispels all ignorance and true knowledge comes. The heart must be absolutely pure to allow this knowledge to arise. That is why Karma Yoga and Bhakti Yoga are taught before Jnana Yoga, which is the most difficult of all Yogas since it is the ultimate Yoga and the goal of all other Yoga disciplines.

The Concept of Maya:

The only Truth - Sat that existed before the universe was the Nirguna Brahman. He is eternal and infinite – unaffected by time, space and causation. Out of His infinity He created the finite universe.

Hinduism believes that the universe is an illusion – Maya – that which cannot be defined because there is neither cause nor reason for its existence. It is only that which deludes with its many complexities from the conception of the Brahman. Since the initial truth was Brahman the existing truth after the creation of the universe is also Brahman. The existent universe is only that which is an interlude between the only reality that was the Brahman and the existing reality that is also the Brahman. Since the ultimate future reality is also destined to be the Brahman the universe is also destined to be a delusion detracting from a clear realization of the Brahman, the eternal reality.

Put in a nutshell, the pure monism of the Vedanta professes that since the Brahman is the only reality while the phenomenal universe is only an impermanent interlude which deludes from the realization of the Brahman it is best not to be worldly while remaining in the world. In this manner, there is no scope for delusion.

The Practice of Jnana Yoga:

The practice of Jnana Yoga is to achieve Brahma Vidya - knowledge of the self. This cannot be achieved through mere intellectual study, reasoning, discussions or arguments. It can only be achieved through the difficult Path of Truth - The Sadhana Chatushtaya. The Sadhana Chatushtaya is the Four Means of Salvation.

The four means of salvation are:

• Viveka - The nearest English translation for Viveka is conscience. A Yogi with wakened conscience can accurately discriminate between the real and the unreal, the Maya. The ideal Yogi dedicates his or her life to selfless service to the world as an unquestioning instrument of the Lord. Hinduism believes that this Samsara – the universe – has six waves that sweep Jiva into involvement with worldly affairs. These are - Birth and Death, which belong to the physical body; Hunger and Thirst, which belong to Prana, the life-force; and Exhilaration and Grief, which belong to the mind. If the Yogi can separate himself or herself from these six waves the conscience gradually develops.

• Vairagya - This is dispassion for all worldly things. Please note that to the Hindu world signifies Earth, Heaven and Hell. Vairagya should be such that not even the attractions of heaven should be indulged in. The logic is that once the good karma that leads one to heaven after death is exhausted the person is again reborn into the world. Thus, true Viveka creates a Vairagya that is enamored not even by the lure of heaven. A Vairagi Yogi should know that this does not mean that one should ignore the worldly duties. These should be performed diligently but with total selflessness.

• Shad Sampad - The six-fold virtues. These six virtues are calculated to bring mental control and discipline which, in turn aids concentration in meditation. Sama or tranquility is the first virtue. It is brought about by extinguishing desires. Dama or rational control of the senses. Uparati or satisfaction comes naturally when the Yogi is already progressed along the road of Viveka, Vairagya, Sama and Dama. It is the control of sensual desires which, in turn, guarantees satisfaction within easy means. Titiksha is the power of endurance. Aspirants should learn to tolerate extremes like heat and cold, pleasure and pain, etc. without allowing such conditions to influence the spirit within. Sraddha is unfailing faith in the Guru, the scriptures and, above all, the self. Such faith should not be blind but acquired through thorough reasoning and discrimination. Samadhana is focusing on the Brahman within. The Yogi who can master even a part of the six virtues is free from all anxiety even in the midst of trouble and acquires great inner strength through which he or she can conquer anything on earth.

• Mumukshutva is intense desire for liberation from this cycle of birth and death within Samsara where evils such as old age, disease, delusion and sorrow plague beings.

While mastering these six virtues the Yogi should also practice:

• Sravana or deep study of the scriptures.

• Manana or think and reflect on what has been read.

• Nidhidhyasana or meditate deeply on what has been learned from the scriptures upon proper reflection and thought.

• Atma Sakshatkara or direct realization of the self is now possible.

The Seven Stages of Jnana:

There are seven stage of Jnana or knowledge and these are known as Jnana Bhumikas:

• Subheccha - This is goodwill. This can be acquired through deep study of those scriptures that deal with personal realization. After this stage the mind is open to queries both from within and without.

• Vichara - This is discrimination. Through this an enquiry into the state of the self within can be undertaken.

• Tanumanasi - This is indifference to sensual objects that breed desires. This stage is also known as Ashanga Bhavana. This actually means that the mind is not afraid to be alone, not only from living objects but also from non-living ones. Thus, this state prepares the mind to be aloof so that the manifestations of the self can be analysed. The Yogi can now be called a Jnani - a knower. If the Yogi dies in this stage he or she will go to heaven and, later, after the good karma has been exhausted, will be reborn as a Jnani on earth. The first three stages are included within the broader Jagrat - awakened – State.

• Sattvapatti - This stage included within the broader Svapana - dreamlike or trance – State. In this stage the Yogi loses all Vasanas – desires – and views the world as a dream, Maya.

• Asamshakti - Yogis in this stage are thoroughly unattached to objects in the world. There is no waking or sleeping experience in this stage as the Yogi is Jivanmukta - totally free of the life-force and experiences Ananda Svaroop - the eternal bliss of the Brahman within. The knowledge level is spotlessly supreme.

• Padartha Bhavana - The truth, the Sat of the Upanishads, is realized.

• Turiya - This is the superconscious stage. All attributes disappear and Moksha is achieved. The Yogi becomes Videhamukta - disembodied.

Jnana Yoga is the most difficult of all the Yoga systems and it is recommended by competent authorities that the aspirant come to it eventually after practicing some of the other Yoga systems like Karma Yoga and Bhakti Yoga.

Reference Material used for the Entire Lesson:

Website:

1. Teachings of Swami Sivananda

http://www.sivanandadlshq.org/teachings/...

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