Jnana Yoga

The many paths of Yoga include Raja Yoga (Royal Yoga), Bhakti Yoga (Yoga of Devotion), and Karma Yoga (Yoga of Action), as well as Jnana yoga (Yoga of Knowledge).

The literal translation of Jnana is “knowledge.” Jnana Yoga is the experiential knowledge of the Self. This yogic path emphasizes wisdom through a cognitive engagement with the divine.

The Seven Stages Of Jnana

There are seven stages of Jnana or the seven Jnana Bhumika. First, Jnana should be developed through a deep study of Atma Jnana Sastra and association with the wise and the performance of virtuous actions without any expectation of fruits. This is Subheccha or good desire, which forms the first Bhumika or stage of Jnana. This will irrigate the mind with the waters of discrimination and protect it. There will be non-attraction or indifference to sensual objects in this stage. The first stage is the substratum of the other stages. From it the next two stages, viz., Vicharana and Tanumanasi will be reached. Constant Atma Vichara (Atmic enquiry) forms the second stage. The third stage is Tanumanasi. This is attained through the cultivation of special indifference to objects. The mind becomes thin like a thread. Hence the name Tanumanasi. Tanu means thread – threadlike state of mind. The third stage is also known by the name Asanga Bhavana. In the third stage, the aspirant is free from all attractions. If any one dies in the third stage, he will remain in heaven for a long time and will reincarnate on earth again as a Jnani. The above three stages can be included under the Jagrat state. The fourth stage is Sattvapatti. This stage will destroy all Vasana to the root. This can be included under the Svapana state. The world appears like a dream. Those who have reached the fourth stage will look upon all things of the universe with an equal eye. The fifth stage is Asamsakti. There is perfect non-attachment to the objects of the world. There is no Upadhi or waking or sleeping in this stage. This is the Jivanmukti stage in which there is the experience of Ananda Svarupa (the Eternal Bliss of Brahman) replete with spotless Jnana. This will come under Sushupti. The sixth stage is Padartha Bhavana. There is knowledge of Truth. The seventh stage is Turiya, or the state of super-consciousness. This is Moksha. This is also known by the name Turiyatita. There are no Sankalpa. All the Guna disappear. This is above the reach of mind and speech. Disembodied liberation (Videhamukti) is attained in the seventh stage.

Remaining in the certitude of Atma, without desires, and with an equal vision over all, having completely eradicated all complications of differentiations of ‘I’ or ‘he’, existence or non-existence, is Turiya.

Subheccha: Desire for truth.
Vicharana: Investigation into the truth.
Tanumanasi: Pure and attenuated mind.
Sattvapatti: Realisation of the truth.
Asamsakti: Non-attachment.
Padarthabhavani: Untainted awareness of Self.
Turiya: Transcendance.

The four levels of knowing Brahman that correspond to categories four to seven are discussed in the first part of Kaivalya Navaneetham:

The wise, remaining like ether and liberated even here, are of four classes, namely Brahmavid (i.e. knower of Brahman), Brahmavidvara, Brahmavidvariya and Brahmavid-varistha respectively., in order of merit.

The Brahmavid who by steadfast practice have gained clear realisation of Brahman, continue to perform even the hard duties of their caste and stage in life, exactly as prescribed by the shastras, for the benefit of others, without themselves swerving from their supreme state.

Should passions rise up they disappear instantly and cannot taint the mind of the Brahmavid who live in society detached like water on a lotus leaf. They look ignorant, not showing forth their knowledge and remain mute owing to intensity of inward bliss.

Prarabdha, i.e. karma which is now bearing fruit, differs according to the actions of the persons in past incarnations. Therefore their present pursuits also differ among jnani who are all, however, liberated even here. They may perform holy tapas; or engage in trade and commerce; or rule a kingdom; or wander about as mendicants.

They would not think of the past or future; would partake of what comes unsolicited; would not wonder if the sun turned into the moon or at any marvel, whether the sky were to spread its shoots down like a banyan tree or a corpse were to be revived; nor would they distinguish good and bad, for they always remain as the unchanging witness of all.

Among the other three classes, the vara and the varya remain settled in samadhi.The vara feels concern for the maintenance of the body; the varya is reminded of it by others; the varishta never becomes aware of the body either by himself or through others.

Although there are distinguishing characteristics in the lives of the different sages, who are themselves very rare in the world, yet there is absolutely no difference in the experience of liberation. What can be the use of the hard won samadhi?

The Brahmavid who is outwardly active, seems sometimes to feel the misery of calamities whereas the others remain in unbroken bliss.

The Four Pillars of Knowledge

The sage Adi Shankaracharya taught four different stages on this path known as the Four Pillars of Knowledge. They serve human beings by bringing each practitioner closer to self-realization and devotion.

Viveka (Discernment)

You experience discernment when you observe that constant change happens. At the same time, you notice that the divine being within you doesn't change. Our bodies, thoughts, and emotions renew and fluctuate. And the true self, the part of you that witnesses this process, doesn’t change. Identifying your own ability to witness is a goal of Jnana Yoga.

Vairagya (Renunciation)

Also translated as dispassion, vairagya involves acceptance and a lack of feverishness. You become less attached to the pleasures and pains of the world. Your consciousness remains active and enthusiastic regardless of the fulfillment of desires. When you do, you become free of unsatisfied cravings and attitudes of aversion.

Shatsampatti (The Six Wealth)

Shama, the first wealth, is the tranquility of the mind. Dama, the second wealth, is control over one’s own senses. Titiksha, the third wealth, is endurance or not getting shaken by what happens. Uparati, the fourth wealth, is rejoicing in or being with your own nature or inner self. Shraddha, the fifth wealth, is faith, or recognition of the unknown. Samadhana, the sixth wealth, is contentment or being at ease, calm and serene.

Mumukshatva (Constant Striving for Freedom)

From within, you desire the best. Total freedom, enlightenment, and the highest longing should be the goal of the yogi. These pillars and wealths already live within you, although you don’t know they do. Still, you have the ability to conceive of attaining them through yoga practice. This deep longing for the ultimate experience of bliss is the fourth pillar of knowledge.