classes ::: subject, Yoga, knowledge, path, Mental,
children ::: Jnana Yoga (quotes)
branches ::: Jnana Yoga

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object:Jnana Yoga

object:The Yoga of Integral Knowledge
object:the Path of Knowledge
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object:jnana

--- FROM WIKI
  Classical Advaita Vedanta emphasises the path of Jnana Yoga to attain moksha. It consists of fourfold attitudes,[36] or behavioral qualifications:[37][38]
    Discrimination (Nitynitya vastu viveka, or simply viveka) -
      The ability to correctly discriminate (viveka) between the unchanging, permanent, eternal (nitya) and the changing, transitory, temporary (anitya).
    Dispassion of fruits (Ihmutrrtha phala bhoga virga, or simply viraga) -
      The dispassionate indifference (virga) to the fruits, to enjoyments of objects (artha phala bhoga) or to the other worlds (amutra) after rebirth.
    Six virtues (amdi atka sampatti, or simply satsampat) -
      ama, temperance of mind
      Dama, temperance of sense organs (voluntary self restraints[note 2])
      Uparati, withdrawal of mind from sensory objects [note 3]
      Titika, forbearance
      raddh, faith
      Samdhna, concentration of mind
    Drive, longing (Mumukutva ()) - intense yearning for moksha from the state of ignorance[36]

--- MAIN DESC
Jnana Yoga, the Path of Knowledge ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara , to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.

see also ::: Sri Ramana Maharshi

class:subject
subject:Yoga
subject class:Yoga
class:knowledge
class:path
class:Mental





see also ::: Sri_Ramana_Maharshi

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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS
jnana_ashtanga
Samadhi
the_Object
SEE ALSO

Sri_Ramana_Maharshi

AUTH

BOOKS
Amrita_Gita
Mind_-_Its_Mysteries_and_Control
Sayings_of_Sri_Ramakrishna_(toc)
Self_Knowledge

IN CHAPTERS TITLE
1.07_-_Jnana_Yoga

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
1.07_-_Jnana_Yoga
1.240_-_Talks_2
1.400_-_1.450_Talks
1.439
1.550_-_1.600_Talks
Sayings_of_Sri_Ramakrishna_(text)

PRIMARY CLASS

Jnana
knowledge
Mental
path
quotes
subject
SIMILAR TITLES
Jnana Yoga
Jnana Yoga (quotes)

DEFINITIONS


TERMS STARTING WITH

Jnana Yoga (Sanskrit) Jñāna-yoga The form of yoga practice and training where the attaining of union with the spiritual-divine essence within is by means of cultivating wisdom, spiritual insight, and intuition.

Jnana Yoga

Jnana Yoga ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual
   reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one’s own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   Ref: CWSA Vol. 23-24, Page: 38-39


JNANA YOGA. ::: The Path of Knowledge aims at the reali- sation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicSra, to right discrimination, viveka.

jnana yoga. ::: the yoga of knowledge or wisdom is the most difficult path, requiring tremendous strength of will and intellect, which leads the aspirant to experience his unity with God directly by dissolving the veils of ignorance; constantly and seriously thinking on the true nature of the Self as taught by the Upanishads; one of the four paths of yoga &


TERMS ANYWHERE

Jnana Yoga (Sanskrit) Jñāna-yoga The form of yoga practice and training where the attaining of union with the spiritual-divine essence within is by means of cultivating wisdom, spiritual insight, and intuition.

Jnana Yoga

Jnana Yoga ::: The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual
   reflection, vicara, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one’s own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   Ref: CWSA Vol. 23-24, Page: 38-39


buddhi yoga. ::: the yoga of intelligence spoken of in the Bhagavad Gita which later came to be called jnana yoga, the yoga of knowledge

Jnanamarga: The path of Knowledge; Jnana Yoga.

JNANA YOGA. ::: The Path of Knowledge aims at the reali- sation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicSra, to right discrimination, viveka.

jnana yoga. ::: the yoga of knowledge or wisdom is the most difficult path, requiring tremendous strength of will and intellect, which leads the aspirant to experience his unity with God directly by dissolving the veils of ignorance; constantly and seriously thinking on the true nature of the Self as taught by the Upanishads; one of the four paths of yoga &

KNOWLEDGE (WAV OF), t'ide Jnana Yoga.

There are several types of yoga such as karma yoga, hatha yoga, bhakti yoga, raja yoga, and jnana yoga. “Similar religious aspirations or practices likewise exist in Occidental countries, as, for instance, what is called ‘Salvation by Works,’ somewhat equivalent to the Hindu Karma-Yoga, or, again, ‘Salvation by Faith — or Love,’ somewhat similar to the Hindu Bhakti-Yoga; while both Orient and Occident have, each one, its various forms of ascetic practices which may be grouped under the term Hatha-Yoga.

Unfortunately, however, physical practices of various kinds seem to be particularly attractive to the average person because apparently within the sphere of easy performance. One does not know the dangers lurking there; but actually, to achieve even the minor results that come from perfect performance, greater effort and larger difficulties have to be encountered than in raising one’s eyes to the nobler forms of yoga. It is always safe and indeed requisite for a disciple to practice the higher branches of yoga: jnana yoga, raja yoga, bhakti yoga, and karma yoga, which means the yoga of unselfish action in daily life. Consequently, when considered apart from the nobler forms of yoga there is not a particle of spirituality in all these hatha yoga practices.

Yoga(Sanskrit) ::: Literally "union," "conjunction," etc. In India it is the technical name for one of the sixDarsanas or schools of philosophy, and its foundation is ascribed to the sage Patanjali. The name Yogaitself describes the objective of this school, the attaining of union or at-one-ness with the divine-spiritualessence within a man. The yoga practices when properly understood through the instructions of genuineteachers -- who, by the way, never announce themselves as public lecturers or through books oradvertisements -- are supposed to induce certain ecstatic states leading to a clear perception of universaltruths, and the highest of these states is called samadhi.There are a number of minor forms of yoga practice and training such as the karma yoga, hatha yoga,bhakti yoga, raja yoga, jnana yoga, etc. Similar religious aspirations or practices likewise exist inOccidental countries, as, for instance, what is called salvation by works, somewhat equivalent to theHindu karma yoga or, again, salvation by faith -- or love, somewhat similar to the Hindu bhakti yoga;while both Orient and Occident have, each one, its various forms of ascetic practices which may begrouped under the term hatha yoga.No system of yoga should ever be practiced unless under the direct teaching of one who knows thedangers of meddling with the psychomental apparatus of the human constitution, for dangers lurk atevery step, and the meddler in these things is likely to bring disaster upon himself, both in matters ofhealth and as regards sane mental equilibrium. The higher branches of yoga, however, such as the rajayoga and jnana yoga, implying strict spiritual and intellectual discipline combined with a fervid love forall beings, are perfectly safe. It is, however, the ascetic practices, etc., and the teachings that go withthem, wherein lies the danger to the unwary, and they should be carefully avoided.

Yoga: (Skr. "yoking") Restraining of the mind (see Manas), or, in Patanjali's (q.v.) phrase: citta vrtti nirodha, disciplining the activity of consciousness. The object of this universally recommended practice in India is the gaining of peace of mind and a deeper insight into the nature of reality. On psycho-physical assumptions, several aids are outlined in all works on Yoga, including moral preparation, breath-control, posture, and general toning up of the system. Karma or kriya Yoga is the attainment of Yoga ends primarily by doing, bhakti Yoga by devotion, jnana Yoga by mental or spiritual means. The Yogasutras (q.v.) teach eight paths: Moral restraint (see yama), self-culture (see niyama), posture (see asana), breath-control (see prandyama), control of the senses (see pratyahara), concentration (see dharana), meditation or complete surrender to the object of meditation (see samadhi). See Hathayoga. -- K.F.L.



QUOTES [7 / 7 - 18 / 18]


KEYS (10k)

   5 Sri Ramakrishna
   1 Sri Ramana Maharshi
   1 Sri Aurobindo

NEW FULL DB (2.4M)

   10 Frederick Lenz

1:Jnana-Yoga means communion with God by means of knowledge. ~ Sri Ramakrishna,
2:Jnana-Yoga is exceedingly difficult in this age, the Kali-Yuga (Iron Age). ~ Sri Ramakrishna,
3:Bhakti Yoga and not Jnana Yoga or Karma Yoga is the Yuga-Dharma, the adequate path of this age. ~ Sri Ramakrishna,
4:Let a Bhakti pray to God and it will be given to him to realize the impersonal God in samadhi and thus reach the goal of Jnana Yoga also. ~ Sri Ramakrishna,
5:The Jnana-Yoga will attain Jnana and Bhakti. It will be given to him to realize Brahman and, the Lord willing, the personal God of Bhakti. ~ Sri Ramakrishna,
6:Yoga is a sadhana. It will not be necessary after jnana is attained. All the sadhanas are called yogas, e.g., Karma yoga; Bhakti yoga; Jnana yoga; Ashtanga yoga. What is yoga? Yoga means 'union'. ~ Sri Ramana Maharshi
7:Jnana Yoga, the Path of Knowledge; :::
   The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems Of Yoga, 38,

*** WISDOM TROVE ***

1:I teach Zen, tantric mysticism, jnana yoga, bhakti yoga, Tibetan mysticism, occultism and psychic development. I also teach poetry and literature, film and many other different things. ~ frederick-lenz, @wisdomtrove

*** NEWFULLDB 2.4M ***

1:Jnana yoga is practical. ~ Frederick Lenz,
2:Jnana yoga is the yoga of kindness and compassion - serving the self that is everywhere. ~ Amit Ray,
3:One who practices jnana yoga has practiced the other yogas for many, many lifetimes. ~ Frederick Lenz,
4:If you practice a little jnana yoga in your daily life, it will help you tremendously. ~ Frederick Lenz,
5:Perfect purity is the most essential thing, for only "the pure in heart shall see God". ~ Swami Vivekananda from Jnana Yoga IX,
6:To practice jnana yoga, the yoga of knowledge and discrimination, it's necessary to have a highly developed mind. ~ Frederick Lenz,
7:Jnana yoga is a very demanding practice. It's necessary for you to become conscious of the fact that you're not human. ~ Frederick Lenz,
8:The Upanishads told 5,000 years ago that the realisation of God could never be had through the senses. ~ Swami Vivekananda from Jnana Yoga,
9:Of the four major pathways to self-realization, jnana yoga, from the point of view of the beginner, is the most difficult. ~ Frederick Lenz,
10:Only by so transcending the world of sense, can he reach his true Self and realise what he really is. ~ Swami Vivekananda from Jnana Yoga VI,
11:Until you've reached that point where you've perfected your lower nature and cleansed your emotional being, jnana yoga will have to wait. ~ Frederick Lenz,
12:Sometimes, as we practice jnana yoga, we feel that life has no meaning, no purpose. We feel that there is no reason to try, that life is empty. This is another illusion. ~ Frederick Lenz,
13:I teach Zen, tantric mysticism, jnana yoga, bhakti yoga, Tibetan mysticism, occultism and psychic development. I also teach poetry and literature, film and many other different things. ~ Frederick Lenz,
14:There are different pathways - be it Zen, tantra, karma yoga, or jnana yoga. Different ways have been devised to do the same thing for different types of people according to their temperament. ~ Frederick Lenz,
15:The yogi is greater than body-disciplining ascetics, greater even than the followers of the path of wisdom (jnana yoga), or of the path of action (karma yoga); be thou, O disciple Arjuna, a yogi! ~ Paramahansa Yogananda,
16:The major idea of jnana yoga is to gain greater knowledge of who you really are. What does that mean? Take the first two steps of jnana yoga—shama and dama. They talk about training the mind to internalize and the sensory organs to ‘centre’ themselves so that they can determine what one truly feels or is experiencing. The next natural step in this process is called uparati, which is the practice of not thinking about the senses and going deeper into the consciousness. This is followed by titiksha, which if you think about it, would follow from not being a slave to your senses; it is the idea that no matter whether faced with happiness or sorrow, adulation or insult, one accepts and embraces it without reaction. The mind is consistently calm as if nothing happened. Then comes shraddha or faith, followed by samadhana or the exercise to constantly focus the mind on divinity and finally mumukshutva, the desire to be free from the ties of the world. ~ Hindol Sengupta,
17:There are two Sanskrit words that are used for 'path': marga, which also carries the sense of 'way, method or means' and upaya, that by which one reaches one's aim. In reality, it must be the case that we are already who we really are. Who else could we be? It is the illusory ego that believes that we are in some way limited and that wants to become eternally happy. Whilst this state of affairs continues, the search is doomed to failure. Paths and practices are therefore needed not in order that we may find something new but in order that we may uncover what is already here now.

The reason why different paths are needed is that minds, bodies and egos function differently. All paths aim effectively to remove the obscuring effect of this ego. This can be done through the practices of devotion and surrender to a God, for example, in the case of bhakti yoga. It can also be achieved in simple day to day life of working, at whatever may be our particular job, by doing the work for its own sake and giving up any claim to the results, in the case of karma yoga. And it can be achieved by enquiry and reason, using the mind and intellect to appreciate the truth of the non-existence of the ego, in the case of jnana yoga. ~ Dennis Waite,
18:Jnana Yoga, the Path of Knowledge; :::
   The Path of Knowledge aims at the realisation of the unique and supreme Self. It proceeds by the method of intellectual reflection, vicara ¯, to right discrimination, viveka. It observes and distinguishes the different elements of our apparent or phenomenal being and rejecting identification with each of them arrives at their exclusion and separation in one common term as constituents of Prakriti, of phenomenal Nature, creations of Maya, the phenomenal consciousness. So it is able to arrive at its right identification with the pure and unique Self which is not mutable or perishable, not determinable by any phenomenon or combination of phenomena. From this point the path, as ordinarily followed, leads to the rejection of the phenomenal worlds from the consciousness as an illusion and the final immergence without return of the individual soul in the Supreme. But this exclusive consummation is not the sole or inevitable result of the Path of Knowledge. For, followed more largely and with a less individual aim, the method of Knowledge may lead to an active conquest of the cosmic existence for the Divine no less than to a transcendence. The point of this departure is the realisation of the supreme Self not only in one's own being but in all beings and, finally, the realisation of even the phenomenal aspects of the world as a play of the divine consciousness and not something entirely alien to its true nature. And on the basis of this realisation a yet further enlargement is possible, the conversion of all forms of knowledge, however mundane, into activities of the divine consciousness utilisable for the perception of the one and unique Object of knowledge both in itself and through the play of its forms and symbols. Such a method might well lead to the elevation of the whole range of human intellect and perception to the divine level, to its spiritualisation and to the justification of the cosmic travail of knowledge in humanity.
   ~ Sri Aurobindo, The Synthesis Of Yoga, The Conditions of the Synthesis, The Systems Of Yoga, 38,

IN CHAPTERS [4/4]



   1 Yoga




   2 Talks


1.07 - Jnana Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  object:1.07 - Jnana Yoga
  class:chapter
  --
  THUS ENDS Jnana Yoga OR
  THE YOGA OF THE WISDOM OF THE SELF

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: You seem to speak Jnana Yoga. This is Jnana Yoga.
  M.: Yes, it is.
  --
  D.: Raja yoga realises through the body, senses, etc., and Sri Bhagavan advises realisation by thinking. This is Jnana Yoga.
  M.: How can you think without the body?

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
  D.: You seem to speak Jnana Yoga. This is Jnana Yoga.
  M.: Yes, it is.
  --
  D.: Raja yoga realises through the body, senses, etc., and Sri Bhagavan advises realisation by thinking. This is Jnana Yoga.
  M.: How can you think without the body?

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  140. Our so-called Pandits will talk big. They will talk of Brahman, of God, of the Absolute, of Jnana Yoga,
  of philosophy, of ontology, and the rest. But there are very few who have realized what they talk about.
  --
  I. Path of Knowledge: What is Jnana Yoga-Method of Jnana Yoga-Difficulties of Jnana Yoga- II. Path of
  Love: Bhakti and the conditions of its growth-Bhakti and Worldly love-Effects of Bhakti-Stages and
  --
  What is Jnana Yoga?
  JNANA, BHAKTI AND KARMA1 These Sanskrit words may roughly be translated into English as
  --
  Method of Jnana Yoga 197
  732. Jnana Yoga is communion with God by means of knowledge. The Jnani's object is to realise
  Brahman, the Absolute. He says "Not this," "Not this" and thus leaves out of account one unreal thing
  --
  Method of Jnana Yoga .
  736. If a man knows his own self, he knows other beings and God. What is my ego? Is it my hand or foot,
  --
  Method of Jnana Yoga 199
  741. Knowledge leads to unity; ignorance to diversity.
  --
  Difficulties of Jnana Yoga
  743. Jnana Yoga is exceedingly difficult in this age of Kali. In the first place, our life in this age depends
  entirely upon food (Annagataprana). Secondly, the term of human life now is much too short for this

WORDNET














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