Essence of Jnana Yoga II
by Swami Sivananda
The aim of Jnana Yoga is the destruction of the notion of duality and
the establishment of the unity of the individual self (Atman) with the Supreme
Self (Brahman).
What
is Ajnana (ignorance, avidya)? To identify oneself with the illusory vehicles such as body,
mind, Prana, senses, etc., is Ajnana. To say: I am the doer, I am the
enjoyer, I am a Brahmin, I am a Brahmachari, this is mine, he is my son,
is Ajnana. What is Jnana (Knowledge)? Abheda Darshanam Jnanam. To know Brahman as
one's own Self is Jnana. To see: I am Brahman, I am pure, all-pervading
consciousness, I am non-doer, I am non-enjoyer, I am always the silent
witness, is Jnana. To behold the one Self everywhere is Jnana.
The
Brahman, the Supreme Self is neither the doer of actions nor the
enjoyer of the fruits of actions. The creation, preservation and
destruction of the world is not due to Him. They are due to the action
of Maya or Avidya which is the Lord's own energy that manifests itself
as the world-process or Samsara.
Just as there
appear to be three kinds of space, viz., absolute space, space as
limited by a jar and space as reflected in the water that is in the jar,
so also there are three kinds of Chaitanya (intelligence), viz.,
Absolute Chaitanya (Para Brahman), Chaitanya reflected in Maya (Isvara) and Chaitanya reflected in
Avidya (Jiva). The notion of the doer which is the function of
intelligence as reflected in the Buddhi (intellect) together with the
notion of Jiva (the individual soul) is superimposed on the limitless,
pure Brahman, the silent witness, by the foolish.
The
illustration of space Absolute, space as limited by a jar and space as
reflected in the jar is given to convey the idea that in reality Brahman
is one but appears or expresses to be threefold owing to Maya.
The
reflection of the intelligence is an erroneous belief or notion. It is
due to Anadi Avidya (beginningless ignorance). Brahman is without
limitations. Limitation is a super-imposition (Adhyasa or Kalpana) on
Him.
The unity of the Supreme Self with the
reflected self (Jiva) is established through the saying or the great
sentence of the Upanishads, Thou art That (Tat Tvam Asi). When this
Knowledge of the identity of the two selves arises through the great
saying (Mahavakya), Thou art That, then Avidya (ignorance) with all its offshoots
and the world problems are destroyed. Thus there is no doubt at all.
Self-realisation
or direct intuitive perception of the Supreme Self is necessary for
attaining perfection or freedom. Mere study of scriptures even through
hundreds of births will not confer the final emancipation.
Maya
is also called Prakriti, Prarabdha, Avyaktam. It is said to be neither
existence nor non-existence. It is neither Sat (Real) nor Asat (Unreal). It is
indescribable (Anirvachaniya). It is Sat-Asat-Vilakshana, Anadi
Bhavarupa Anirvachaniya.
For a liberated sage (Jivanmukta), there is neither joy nor sorrow, neither birth nor death. He
has crossed the ocean of Samsara or worldly course of life and reached
the other shore of fearlessness and immortality. He has become Brahman
himself. Brahmavit Brahmaiva Bhavati. The Knower of Brahman becomes
Brahman. This is the emphatic declaration of the Srutis or Upanishads.
The aim of Jnana Yoga is the destruction of the notion of duality and the establishment of the unity of the individual self with the Supreme Self.
The aim of Jnana Yoga is the destruction of the notion of duality and the establishment of the unity of the individual self with the Supreme Self.
This is a compendium of all the Vedanta.
This is a great purifier and destroyer of all sins. This is a great
secret. He who attains Self-realisation is worshipped by all gods. He
attains the status which even Yogis cannot attain.
Read the part I: Essence of Jnana Yoga I
Read the part I: Essence of Jnana Yoga I