Jnana Yoga

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Jnana Yoga ( Sanskrit , m., ज्ञानयोग, jñānayoga , yoga of knowledge), also called Jnanamarga , "path of knowledge", is the pursuit of knowledge of the ultimate truth in order to achieve release ( moksha ) from the cycle of rebirths. According to Hindu understanding, the root of all evil is Avidya , “ignorance”, and this in turn is the cause of rebirth . The goal is not theoretical learning and the accumulation of individual knowledge, but wisdom . The Mahabharata describes the difference figuratively: "He who does not recognize but has only heard a lot cannot understand the meaning of the scriptures, just as a spoon knows nothing about the taste of the soup" (MB.II, 55.1)

According to the Advaita , one of the most popular directions of Hindu philosophy, this knowledge is always available, so it does not need to be acquired, but only to be brought into consciousness.

The word jnana , "knowledge", is related to the Greek term gnosis with the same meaning.

practice

Ideally, the practice of a jnana yogi is divided into three phases, alternating in cycles.

  • Shravana means listening and means teaching in the presence ( Satsang ) of a teacher ( guru ) who brings the student closer to the essential understanding in an individual way.
  • Manana means reflection and serves to internalize the acquired knowledge.
  • Nididhyasana means serious sustained meditation . This should give the student a practical understanding and lead him to knowledge.

The means

The process of the student that leads to his salvation is described by the "four means of salvation" ( Sadhana Chatushtaya ), which build on one another.

  • Viveka - distinction between reality - that which is unchangeable - ( Brahman ) and illusion - that which is transitory - ( Maya ).
  • Vairagya - aversion to worldly things (including overcoming lower instincts), detachment from what has been recognized as transitory.
  • Shad-sampat - The six virtues: Sama (control of the mind), Dama (control of the mind), Uparati (renunciation of harmful actions), Titiksha (perseverance), Shraddha (belief), Samadhana (inner concentration, unity of mind) - help in the process of achieving detachment and distinction.
  • Mumukshutva - the intense desire for liberation and knowledge is the driving force. It is the ultimate wish that replaces all other wishes, but ultimately also has to be given up in order to achieve liberation.

Truth is expressed through the four Mahavakyas (great sayings that are the quintessence of the Upanishads ):

  1. Tat tvam asi - you are THAT - Brahman - the reality . ( Chandogya-Upanishad 6.8.7, Samaveda , Kaivalya-Upanishad )
  2. Aham brahmasmi - I am Brahman (Brihadaranyaka Upanishad 1.4.10, Yajurveda , Mahanarayana-Upanishad )
  3. Ayam atma brahma - The individual self (Atman) and the world soul (Brahman) are one ( Mandukya-Upanishad 1.2, Atharvaveda )
  4. Prajnanam brahman - Consciousness is Brahman ( Aitareya-Upanishad 3.3, of the Rigveda )

Another means of Jnana Yoga is neti, neti ( Na iti, na iti ), which means something like not that, not this . Anything that can be named or understood through the intellect is by definition not Brahman, since Brahman can never be an object, but only a subject. When all objects of consciousness have been excluded, there remains only that which cannot be named - the immutable truth, the Brahman.

Jnana yoga is described in the Bhagavad Gita and is more difficult than bhakti , the loving devotion to God. The Bhagavadgita especially praises the way of action ( karma yoga ), but even a person who follows the path of jnana yoga can ultimately reach the same goal, says Krishna to Arjuna .

The other yoga paths are: Bhakti yoga (yoga of devotion) and karma yoga (salvation through deeds without attachment). As a fourth way, Raja Yoga (“King Yoga”, meditation and contemplation) is often added. From the point of view of Jnana Yoga, these other paths are seen as preparatory, since the mind must first be appropriately purified for the highest knowledge. This also distinguishes the classic advaita from the neoadvaita of the current satsang movement . On the other hand, followers of the Bhakti path consider all other paths as preparation and Karmayogis see their path as the most meaningful.

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