Jñāna yoga

Jnana, sometimes transcribed as gyaan or gnan, means "knowledge" in Sanskrit. The root jna- is cognate to the English know, as well as to the Greek γνώ- (as in γνῶσις gnosis). Its antonym is ajnana "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 a supreme being (theistic schools). In Hinduism, it is knowledge which gives Moksha, or spiritual liberation while alive (jivanmukti) or after death (videhamukti). 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. In modern classifications, classical yoga, being called Raja yoga, is mentioned as a fourth one, an extension introduced by Swami Vivekananda. Classical yoga emphasizes the practice of dhyana (meditation), and this is an element of all three classical paths in Hinduism, including jñāna yoga. In the Bhagavad Gita, jnana is equated with samkhya (yoga), the discernment of purusha, pure consciousness, as different from prakriti, matter and material desires. This discernment is possible when the mind has been calmed by the practice of dhyana, meditation. 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. This is typical for Advaita Vedanta, where jnana involves the recognition of the identity of jivatman and Brahman. 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. While contemporary Advaita Vedanta and neo-Vedanta incorporate meditation, Adi Shankara relied on insight alone, based on the Mahavakya. Neo-Advaita also emphasizes direct insight. Of the three different paths to liberation, jnana marga and karma marga are the more ancient, traceable to Vedic era literature. All three paths are available to any seeker, chosen based on inclination, aptitude and personal preference, and typically elements of all three to varying degrees are practiced by many Hindus. The path of knowledge is intended for those who prefer philosophical reflection, and it requires study and meditation. 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). ==Upanishads==

In the Upanishads, jnana yoga aims at the realization of the oneness of the individual self (Atman) and the ultimate Self (Brahman). These teachings are found in the early Upanishads. The teachings in the Upanishads have been interpreted in a number of ways, ranging from non-theistic monism to theistic dualism. 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. ==Bhagavad Gita==

In the Bhagavad Gita, jnana yoga is also referred to as buddhi yoga and its goal is self-realization. The text considers jnana marga as the most difficult, slow, confusing for those who prefer it because it deals with "formless reality." It is the path that intellectually oriented people tend to prefer. 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. Krishna says that jñāna is the purest, and a discovery of one's Atman: {{Quote| Truly, there is nothing here as pure as knowledge. In time, he who is perfected in yoga finds that in his own Atman. ==Traditions==

The Advaita philosopher Adi Shankara gave primary importance to jñāna yoga for the "knowledge of the absolute" (Brahman), while the Vishishtadvaita commentator Ramanujar perceived knowledge only as a condition of devotion. Classical Advaita Vedanta Behaviors Classical Advaita Vedanta emphasises the path of Jnana Yoga to attain moksha. It consists of fourfold attitudes, • Discrimination ('' (नित्यानित्य वस्तु विवेकम्), or simply viveka) — The ability to correctly discern (viveka) between the unchanging, permanent, eternal (nitya) and the changing, transitory, temporary (anitya''). • Dispassion of fruits ('' (इहाऽमुत्रार्थ फल भोगविरागम्), or simply vairagya) — The dispassionate indifference (vairagya) to the fruits, to enjoyments of objects (artha phala bhoga) or to the other worlds (amutra'') after rebirth. • Six virtues ('' (शमादि षट्क सम्पत्ति), or simply satsampat'') — • Śama, temperance of mind • Dama, temperance of sense organs (voluntary self-restraints) • Uparati, withdrawal of mind from sensory objects • Titikṣa, forbearance • Śraddhā, faith • Samādhāna, concentration of mind • Drive, longing ('' (मुमुक्षुत्वम्)) — intense yearning for moksha'' from the state of ignorance Practices Jnanayoga for Advaitins consists of three practices: • Sravana literally means hearing, and broadly refers to perception and observations typically aided by a counsellor or teacher (guru), wherein the Advaitin listens and discusses the ideas, concepts, questions and answers. • Nididhyāsana refers to meditation, realization and consequent conviction of the truths, non-duality and a state where there is a fusion of thought and action, knowing and being. 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. 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. The meditational aspects of Shaivism focus on the nirguna form of Supreme Reality (Shiva). 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. 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 names 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). 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. The discussion of Jnana yoga continues through the later chapters of the Devi Gita. ==See also==