Jnana Quotes

Know that the eradication of the identification with the body is charity, spiritual austerity and ritual sacrifice; it is virtue, divine union and devotion; it is heaven, wealth, peace and truth; it is grace; it is the state of divine silence; it is the deathless death; it is jnana, renunciation, final liberation and bliss.

The best way to stop overthinking is conscious micro action meditation ( laghu jnana kriya).

That which is worth taking up is the self-enquiry that reveals jnana; that which is worth enjoying is the grandeur of the Self; that which is worth renouncing is the ego-mind; that in which it is worth taking refuge, to eliminate sorrow completely, is one’s own source, the Heart.

We only know the universe from the point of view of beings with five senses. Suppose we obtain another sense, the whole universe must change for us.

Ramakrishna says, “One who has merely heard of fire has ajnana, ignorance. One who has seen fire has jnana. But one who has actually built a fire and cooked on it has vijnana.” In

Only the ego wants to get rid of the ego.

The sages of the world have only the right to tell us that they have analysed their minds and have found these facts, and if we do the same we shall also believe, and not before.

Six Mudras are to be practised daily for 10 minutes.They are Jnana,Prithvi,Apana,Prana,Dhyana and ShoonyaVayu-by which health is enhanced and diseases can be prevented.

The artist, the poet, the musician and the philosopher show in their gifts throughout their lives the heritage of the jinn. The words genius and jinn come from a Sanskrit word Jnana, which means knowledge. The jinns. Therefore, are the beings of knowledge; whose hunger is for knowledge, whose joy is in learning, in understanding, and whose work is in inspiring, and bring light and joy to others. In every kind of knowledge that exists, the favorite knowledge to a jinn is the knowledge of truth, in which is the fulfillment of its life's purpose.

Whatever you do, always remember the Divine. 5 May 1954

Lady with fair countenance! Understand that one who is not able to realise the Truth in his Heart by this knowledge of spiritual wisdom known as Kala Jnana, can never attain it even by studying countless crores ofsastras (scriptures) spread out like the sky.

Jnana yoga is the yoga of kindness and compassion - serving the self that is everywhere.

Satyam jnanam, anantam Brahma: Knowledge is truth and Brahman is eternal, was what he proclaimed, and the Upanishads were the source of his jnana.

One who has merely heard of fire has ajnana, ignorance. One who has seen fire has jnana. But one who has actually built a fire and cooked on it has vijnana.

Because of the grades in misery and happiness, the released ones, the jivanmuktas and videhamuktas, may be spoken of as belonging to four categories — Brahmavid, Brahmavara, Brahmavariya and Brahmavarishtha. But these distinctions are from the standpoint of the others who look at them; in reality, however, there are no distinctions in release gained through jnana.

jnana is the standard term for the highest kind of knowledge: not scholarship or book-learning but direct knowledge of God, spiritual wisdom. If we take jnana in this sense, we are not left with an obvious meaning for vijnana, a “more intense kind of jnana.” Ramakrishna takes vijnana to mean an intimate, practical familiarity with God, the ability to carry through in daily affairs with the more abstract understanding that is jnana. Ramakrishna says, “One who has merely heard of fire has ajnana, ignorance. One who has seen fire has jnana. But one who has actually built a fire and cooked on it has vijnana.

All the basic principles of Bhakti yoga are richly exemplified in Christianity. From the Hindu point of view, Christianity is one great brilliantly lit highway toward God, not greater than other paths, but more clearly marked. On this path God is conceived differently than in jnana yoga, where the guiding image was of an infinite sea of being underlying the waves of our finite selves. This sea typified the all-pervading Self, which is a much within us as without.

Indians like to classify, and the eighteen chapters of the Gita are said to break into three six-chapter parts. The first third, according to this, deals with karma yoga, the second with jnana yoga, and the last with bhakti yoga: that is, the Gita begins with the way of selfless action, passes into the way of Self-knowledge, and ends with the way of love. This scheme is not tight, and non-Hindu readers may find it difficult to discover in the text. But the themes are there, and Krishna clearly shifts his emphasis as he goes on using this one word yoga. Here he focuses on transcendental knowledge, there on selfless action, here on meditation, there on

Note: Some aspirants indulge in severe austerities and arduous practices, mastering several techniques and incidentally attaining extraordinary supernatural powers as well. All these are to be shunned as they do not lead to ultimate peace and joy. On the other hand, the path of Kala Jnana described here is a direct path to mukti.

ASANA Now I shall instruct you regarding the nature of asana or seat. Although by 'asana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'asana' I do not mean the various forms of asana’s such as Padmasana, Vajrasana, Svastikasana, or Bhadrasana. By 'asana' I mean something else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath-apana, and the exhaling breath-prana. Breath is extremely important in meditation; particularly the central breath-madhyama-pranan, which is neither prana nor apana. It is the center of these two, the point existing between the inhaling and exhaling breaths. This center point cannot be held by any physical means, as a material object can be held by the hand. The center between the two breaths can be held only by knowledge-jnana – not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness – which is knowledge and which is achieved through devotion to the Lord – that is, in the true sense settling into your asana. “On the pathway of your breath maintain continuously refreshed and full awareness on and in the center of breathing in and breathing out. This is internal asana." (Netra Tantra) Asana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling. This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point between the two breaths, then you are settling into your asana. “When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the center between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is pranayama." (Netra Tantra) After settling in the asana of meditation arises the refined practice of pranayama. ‘Pranayama’ does not mean inhaling and exhaling vigorously like a bellow. Like asana, pranayama is internal and very subtle. There is a break less continuity in the traveling of your awareness from the point of asana into the practice of pranayama. When through your awareness you have settled in your asana, you automatically enter into the practice of pranayama. Our Masters have indicated that there are two principle forms of this practice of ‘asana-pranayama’, i.e. cakrodaya and ajapa-gayatri. In the practice of ajapa-gayatri you are to maintain continuously refreshed full awareness-(anusandhana) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness, which is continually fresh and new, filled with excitement and vigor, in the center of the two breaths – you are to breathe in and out slowly, but in this case with sound.

Everything and everyone has been a teacher, assisting in remembrance of One.

When you are present, you will know the Presence. It is that simple, and it is that hard.

Although devotion is to be given to many institutes and teachers, the essence is to be taken from them all, as the bee takes the essence from many flowers.- Samkhya, 4.13, an Eastern scripture

Oh Devi, give me the food for jnana (knowledge) and vairagya. This means not to project my past into the future and destroy my life by quickly aging. Devi then gives the grain of the great truth, the knowledge of not projecting your past into the future. When the grains are offered into that skull, the skull was enjoying so much. So she purposely drops a little bit of grain outside the skull on the ground. The skull felt the taste of the food so much that it just jumped out to eat that food and Shiva was free of the skull. He was liberated.

As the traditional chapter titles put it, the Gita is brahmavidyayam yogashastra, a textbook on the supreme science of yoga. But yoga is a word with many meanings – as many, perhaps, as there are paths to Self-realization. What kind of yoga does the Gita teach? The common answer is that it presents three yogas or even four – the four main paths of Hindu mysticism. In jnana yoga, the yoga of knowledge, aspirants use their will and discrimination to disidentify themselves from the body, mind, and senses until they know they are nothing but the Self. The followers of bhakti yoga, the yoga of devotion, achieve the same goal by identifying themselves completely with the Lord in love; by and large, this is the path taken by most of the mystics of Christianity, Judaism, and Islam. In karma yoga, the yoga of selfless action, the aspirants dissolve their identification with body and mind by identifying with the whole of life, forgetting the finite self in the service of others. And the followers of raja yoga, the yoga of meditation, discipline the mind and senses until the mind-process is suspended in a healing stillness and they merge in the Self.

The Absolute is Consciousness. It is always Self-conscious, meaning it is always aware of itself and its divine nature. The Self-awareness of the Absolute is a subtle form of activity which has two essential qualities. First, Consciousness is Self-luminous; the light of Consciousness (prakasa) requires no other source of illumination. This is Its aspect of jnana or knowing. Second, the process of becoming aware of Itself (vimarsa) is the Absolute’s aspect of action (kriya). The action is a kind of subtle stir that gives rise to joy and the creative impulse. This subtle movement is not a physical motion or any form of mental restlessness. Rather, it can be described as a spiritual stirring that corresponds to the sensation everyone has at moments of direct self-awareness during peak experiences. This stirring of Self-awareness is spanda. It makes Absolute Consciousness vibrant and expansive, and it is this activity that is the basic source of all creative manifestation. Everything that exists, sentient and insentient, is a result of this stirring of spanda. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xx-xxi

Everything he wrote aims at awakening others to the contemplative dimension in themselves. His contemplative theology-as well as his entire theological "system"-emphasizes the ultimate value of the experiential approach to the Divine Reality. To this end, he encouraged a rigorous sauJhaaaa-, or spiritual practice. This practice includes meditation (dbyiuia) and asceticism (tapas), and Father Bede practiced both with extreme assiduousness as the way to come to mystical realization and identification with the Absolute, to have knowledge of God (brahmavidya), which is like the &iosis of the Christian tradition or jnana in the contemplative way.

Religion can be realised. Are you ready? Do you want it? You will get the realisation if you do, and then you will be truly religious. Until you have attained realisation there is no difference between you and atheists. The atheists are sincere, but the man who says that he believes in religion and never attempts to realise it is not sincere.

The kanchukas explain what happened to Shiva so that He became us. Since Shiva has five shaktis or powers—chit, ananda, iccha, jnana, kriya—it is reasonable to assume that the five kanchukas are limitations of each of the divine shaktis. It is easy to see that jnana shakti is limited by vidya kanchuka (divine knowledge/limited knowledge); iccha shakti is limited by raga kanchuka (completeness/desire); and kriya shakti is limited by kalā kanchuka (omnipotence/limited action). It is less obvious that Chit Shakti has to do with kāla or time, and ananda shakti has to do with space. However, Chit is pure, expanded Consciousness without thought-forms and time begins with thought-forms. And ananda, bliss, is the same as svatantrya, or freedom, and this is diminished by being closeted in a particular space.

One important aspect of the Gita which remains is that even though it presents to us some diverse paths as a way of life, such as action, devotion, knowledge and meditation, it does not impose any of these paths on an individual. Rather, it leaves the choice to the people, because the followers of all these paths are essential for the smooth functioning of the world, and any en masse inclination towards only one of them would jeopardize the society by causing an imbalance in its system. The Gita also recognizes that the path that one should follow is determined primarily by the free choice of man as well as his inherent nature, which can be interpreted as a genetic inheritance he is endowed with.

While at home his heart dwelt in the silent forests of spiritual thoughts, beating in tune with eternal Pranava-Nada (mystic sound of the Eternal) of the Jnana Ganga (river of Knowledge) within himself. The seven years at home following his return from Tirupati were marked by seclusion, service, intense study of spiritual literature, self-restraint, control of the senses, simplicity in food and dress, abandonment of all comforts and practice of austerities which augmented his inner spiritual power.

In fact, yogic and Ayurvedic texts mention knowledge (jnana), scientific knowledge (vijnana), restraint (samyam), mindfulness (smriti) and concentration (ekagrata) as the antidote and treatment for mental afflictions caused by imbalanced mental humours. Each of these five strengthens sattva.

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.

Technically speaking, true meditation in the yogic sense cannot be done by a person who is under stress or who has a weak body, weak lungs, hard muscles, collapsed spine, fluctuating mind, mental agitation, or timidity. Often people think that sitting quietly is meditation. This is a misunderstanding. True meditation leads us to wisdom (jnana) and awareness (prajna), and this specifically helps in understanding that we are more than our ego. For this one needs the preparations of the postures and the breathing, the withdrawal of the senses and concentration.

Narayana uvacha: Yama washes the feet of those deserving mukti Yama welcomes those deserving heaven Yama, with sadness in his heart dispenses ghastly punishments to the sinners

Jnana Yoga is the path of knowledge, which requires one to question and reflect on the teachings given. SIGNIFICANCE Jnana Yoga is the path that purifies and strengthens the intellect through the process of unlearning.

Karma

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.

Crowley knew Jnana and most of his followers perhaps did not correctly understand his Tantra. The idea of ​​θέλημα (Will) is not the will of the εγώ (Ego), but rather the "θέλημα του κόσμου" (will of the world). This is the potential key capable of evoking Shakti.

When naked of ego and mind it hears the Voice; It looks through light to ever greater light And sees Eternity ensphering Life. 02.11_071:054

Jnana and bhakti are twin paths. Whichever you follow, it is God that you will ultimately reach. The jnani looks on God in one way and the bhakta looks on Him in another way. The God of the jnani is full of brilliance, and the God of the bhakta full of sweetness.” After listening to

A thousand icons they have made of her And find her in the idols they adore; But she remains herself and infinite. 02.11_072:021

This pandemic which happened almost last 1 year, is actually cosmos just cleaning itself. So understand: if you understand whatever is happening in you, you will understand what is happening in the cosmos. And if you understand whatever is happening in the cosmos, you will understand what is happening in you. Atma jnana is paramatma jnana.

The second part of each Veda, called jnana kanda, concerns not ritual, but wisdom: what life is about; what death means; what the human being is, and the nature of the God head that sustains us; in a word, the burning questions that men and women have asked in every age. The ritual sections of the Vedas define the religion of a particular culture; but the second part, the Upanishads, is universal, as relevant to the world today as it was to India five thousand years ago.... These are signs of a crucial difference in perspective. The rest of the Vedas, like other great scriptures, look outward in reverence and awe of the phenomenal world. The Upanishads look inward, finding the powers of nature only an expression of the more awe-inspiring powers of human consciousness

abnegation

ASANA Now I shall instruct you regarding the nature of asana or seat. Although by 'asana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'asana' I do not mean the various forms of asana’s such as Padmasana, Vajrasana, Svastikasana, or Bhadrasana. By 'asana' I mean something else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath-apana, and the exhaling breath-prana. Breath is extremely important in meditation; particularly the central breath-madhyama-pranan, which is neither prana nor apana. It is the center of these two, the point existing between the inhaling and exhaling breaths. This center point cannot be held by any physical means, as a material object can be held by the hand. The center between the two breaths can be held only by knowledge-jnana – not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness – which is knowledge and which is achieved through devotion to the Lord – that is, in the true sense settling into your asana. On the pathway of your breath maintain continuously refreshed and full awareness on and in the center of breathing in and breathing out. This is internal asana. (Netra Tantra) Asana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling. This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoity. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point between the two breaths, then you are settling into your asana. When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the center between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is pranayama." (Netra Tantra) After settling in the asana of meditation arises the refined practice of pranayama. ‘Pranayama’ does not mean inhaling and exhaling vigorously like a bellow. Like asana, pranayama is internal and very subtle. There is a break less continuity in the traveling of your awareness from the point of asana into the practice of pranayama. When through your awareness you have settled in your asana, you automatically enter into the practice of pranayama. Our Masters have indicated that there are two principle forms of this practice of ‘asana-pranayama’, i.e. cakrodaya and ajapa-gayatri. In the practice of ajapa-gayatri you are to maintain continuously refreshed full awareness-(anusandhana) in the center of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness, which is continually fresh and new, filled with excitement and vigor, in the center of the two breaths – you are to breathe in and out slowly, but in this case with sound. ― Swami Lakshmanjoo

Queria experimentar o que os chineses chamam de Tao; os gregos, de Logos; os hindus, de Jnana; os budistas, de Darma. O que os cristãos chamam de Espírito.

Glory to all religions — Hinduism, Buddhism, Islam, Christianity, and all. Glory to the Vedas, the Puranas, the Koran, the Bible, and all other scriptures of the world. Glory to the four great paths — jnana, karma, bhakti, and yoga.

Es grandioso conquistar la naturaleza externa, pero más grandioso es aún conquistar nuestra naturaleza interna. Es grandioso conocer las leyes que gobiernan las estrellas y los planetas ; pero es infinitamente más grandioso conocer las leyes que gobiernan las pasiones, los sentimientos, la voluntad de la humanidad. Esta conquista del hombre interior, entender los secretos de los sutiles mecanismos que se producen en el interior de la mente humana y conocer sus maravillosos secretos, corresponde exclusivamente a la religión.

Trata al individuo, pero sus relaciones alcanzan lo infinito, y también se ocupa de la sociedad, porque la sociedad no es sino un gran número de tales individuos agrupados ; y como se aplica al individuo y a sus eternas relaciones, ha de aplicarse necesariamente al conjunto de la sociedad, en cualquier condición y en cualquier momento. Así, comprobamos que siempre existe la necesidad de la religión espiritual para la humanidad. El hombre no puede pensar siempre en lo material, por muy placentero que sea.

The apple tree should not be judged by the standard of the oak, nor the oak by that of the apple. To judge the apple tree you must take the apple standard, and for the oak, its own standard.

A householder who does not struggle to get wealth is immoral. If he is lazy and content to lead an idle life, he is immoral, because upon him depend hundreds. If he gets riches, hundreds of others will be thereby supported.

To the man who has begun to hate himself, the gate to degeneration has already opened; and the same is true of a nation. Our first duty is not to hate ourselves, because to advance we must have faith in ourselves first and then in God.

Be and Make. Be Bold.

Forbearance is the highest expression of freedom.

ATMA JNANA IS PARAMATMA JNANA

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!

Reality is this kind of existence

In modern times, if a man quotes a Moses or a Buddha or a Christ, he is laughed at; but let him give the name of a Huxley, a Tyndall, or a Darwin, and it is swallowed without salt.

Raja-Yoga (the path of contemplation), Hatha-Yoga (the path of physical transformation), Jnana-Yoga (the path of knowledge), Karma-Yoga (the path of ego-free action), Bhakti-Yoga (the path of the heart), Mantra-Yoga (the path of mantric repetition), and Tantra-Yoga (the path of ritual).

The Bhagavad Gita presents us with a unitary system of Yoga, one clear and systematic path, wherein all four Yoga techniques of jnana, karma, bhakti and classical ashtanga are - together – all considered crucial for spiritual realization. These four supposedly different paths, in actuality, represent four aspects of one, unified, integral Yoga system. They are akin to the four sides of a square. If one of the sides of the square is missing, then the very structural integrity and being of the square is itself compromised. Indeed, it no longer is logically qualified as a "square" at all. Similarly, the complete and authentic path of Yoga spirituality must include all these four components of Yoga in order to be fully appreciated. It is true that these four Yogas are linked by their common emphasis on devotional meditation upon, and the ultimate loving absorption of our awareness in, the Absolute. However, it is also inarguably clear that Krishna considers bhakti-yoga, or the discipline of focused devotional consciousness, to be not merely one component of these four branches of Yoga, but as the very essence and goal of all Yoga practice itself. Unlike the other aspects of the Yoga path, bhakti (devotional meditation) is distinguished by the fact that it is not only a means (upaya) for knowing God, but it is simultaneously also the goal (artha) of all human existence. As the means, bhakti designates devotional meditation; as the goal, bhakti means devotional consciousness. At no time does one abandon the practice of bhakti, even upon achieving liberation. Rather, devotional consciousness focused with one-pointed awareness upon the Absolute represents the very goal of the entire Yoga system.

„If action yoga suggests a change in attitude toward action, knowledge yoga requires a change in the way we think. Ordinarily, because the intellect is Self-ignorant and under ego‘s passionate influence, its concepts cause suffering. To right the inner disharmony, knowledge yoga aims to detach intellect from ego and train it to identify with and think from the Self. „Thinking from the Self“ means that impersonal truth, not personal prejudice, becomes the center of one‘s thought life, the point from which thoughts originate and to which they return. Self-ignorance manifests first as a confused and unrealistic thought life, then trickles down to disturb and delude the emotions, eventually contaminating in one‘s contact with the outer world. Because it eliminates incorrect, ignorance-born, ego-centered thoughts, reality-based knowledge produces a harmonious, clear and luminous subtle body, one suited to meditation. (p. 64)

I, as I am this minute, am the resultant of all I have done, all I have thought. Every action and every thought has had its effect, and these effects are the sum-total of my progress. The problem becomes difficult. We all understand that desires are wrong, but what is meant by giving up desires? How can life go on? It would be the same suicidal advice, which means killing the desire and the patient too. So, the answer comes. Not that you should not have property, not that you should not have things which are necessary, and things which are even luxuries. Have all that you want, and everything that you do not want sometimes, only know the truth and realize the truth. This wealth does not belong to anybody. Have no idea of proprietorship, possessorship. You are nobody, nor am I, nor anyone else. It all belongs to the Lord, because the opening verse told us to put the Lord in everything. God is in that wealth that you enjoy, He is in the desire that rises in your mind, He is in these things you buy because you desire them; He is in your beautiful attire, in your handsome ornaments. That is the line of thought. All will be metamorphosed as soon as you begin to see things in that light. If you put God in your every movement, in your clothes, in your talk, in your body, in your mind, in everything, the whole scene changes, and the world, instead of appearing as woe and misery, will become a heaven.