... there is the yoga of the will or of works, karmayoga; for man the emotional being there is the yoga of devotion or love, bhaktiyoga ; for man the thinking, reflective being there is the yoga of knowledge, jnanayoga. These are the three main procedures by which the human being can use its fundamental qualities to rise above its ordinary state and to find access to the Above. But it is also embodied ...
... But let me try if I can answer your questions." "The Gita is a book of the science of Yoga. But is seems to contain three sciences, science of Yoga of Works, Karma Yoga, science of Yoga of Knowledge, Jnanayoga, and science of Yoga of Divine Love, Bhaktiyoga. Why are these yogas so-called? Why, for instance, is Karmayoga so called?" I answered as follows: "Yoga of Works is so called because ...
... of works, and here the Gita's insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self... both a science and a technology, and yoga is, therefore, capable of answering the disabling hesitations of scepticism as also the facile comforts of agnosticism, — not only in terms of the affirmative knowledge it can provide but also in terms of the methodologies by which that knowledge can be confirmed and verified. It is important that yoga is studied as a methodised effort, and therefore, we... a new method of yoga, —the method of all-embracing self- surrender to the Divine. This method has been expounded in the last chapter of the Gita, and it is significant that it is this method, as applied fully, has been instrumental in the development of the new knowledge that we find in the works of Sri Aurobindo and the Mother and in the development of the new synthesis of yoga, which has come ...
... in the principles of my being, and when he has known Me in the principles of my being, then he enters into Me." 2 In Jnanayoga, the attainment of the highest and integral Knowledge is obviously its ultimate aim. Validity of Yogic Knowledge The knowledge that yoga affirms is a self-revelation in consciousness where subjectivity and objectivity are discovered to be not independent realities... operation of Jnanayoga, shravana, manana, nidhidhyasana. It is only when after long and persistent concentration that the veil of the mind is rent or swept aside, and a flood of light breaks over the awakened mentality, and conception gives place to a knowledge - vision in which the Self is as present, real, concrete, as physical object to physical eye that we possess in knowledge. This experience... Philosophy and Yoga of Sri Aurobindo and Other Essays Yoga and Knowledge Knowledge may be regarded as the most fundamental aim of Yoga. Even Hathayoga, which utilises the body as its instrument and aims at its perfection, lays down that the enjoyment of knowledge of our liberated being which brings us into unity or union with the Supreme, is its consummation. A ...
... The Yoga of Integral Knowledge The Synthesis of Yoga Chapter I The Object of Knowledge All spiritual seeking moves towards an object of Knowledge to which men ordinarily do not turn the eye of the mind, to someone or something Eternal, Infinite, Absolute that is not the temporal things or forces of which we are sensible, although he or it may be in them... the highest way and truest culmination for knowledge as for works, for the seeker in life and for the seeker in Yoga. The thought, since it is not the highest or strongest part of Nature, not even the sole or deepest index to Truth, ought not to follow its own exclusive satisfaction or take that for the sign of its attainment to the supreme Knowledge. It is here as the guide, up to a certain... terminate. The object of a Yoga of spiritual knowledge can be nothing else than this eternal Reality, this Self, this Brahman, this Transcendent that dwells over all and in all and is manifest yet concealed in the individual, manifest yet disguised in the universe. The culmination of the path of knowledge need not necessarily entail extinction of our world-existence. For the Supreme to whom we assimilate ...
... ordinary method of the Jnanayoga. It may employ various means or supports, and man, having in him a tendency towards order, process and system, may try to methodise his resort to these auxiliaries: but to give an account of their variations one would have to review almost all man's numberless religions upon their side of inner approach to the Deity. Really, however, the more intimate yoga of Bhakti resolves... divine nature. Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of... The Yoga of Divine Love The Synthesis of Yoga Chapter IV The Way of Devotion Bhakti in itself is as wide as the heart-yearning of the soul for the Divine and as simple and straightforward as love and desire going straight towards their object. It cannot therefore be fixed down to any systematic method, cannot found itself on a psychological science like ...
... text of a synthesis of jnanayoga, karmayoga, and bhaktiyoga, and we have also to note the fact that the Bhagavadgita itself is proclaimed to be a digest of the Upanishads. We are thus led to a much earlier beginning of the science of Yoga, and considering that the Upanishads themselves are a recovery, continuation, enrichment and even a sort of culmination of the knowledge contained in the Veda,... validity of knowledge. In other words, Yoga claims to be a scientific discipline through which authentic knowledge can be gained in regard to any object, particularly, universal or transcendental, on which its methods are applied systematically and repeatedly. It can at once be seen that if these claims of Yoga are valid, then we shall be able to have through Yogic methods that knowledge which, can... of this science of Yoga, and as in the case of the history of development of any science, one can trace a credible account of the old methods and old knowledge, of how they have gradually grown and developed by methods of confirmation, modifications and fresh developments resulting from new experiments and fresh acquisitions of knowledge. It is, therefore, concluded that Yoga provides a sound basis ...
... The Yoga of Integral Knowledge The Synthesis of Yoga Chapter II The Status of Knowledge The self, the Divine, the Supreme Reality, the All, the Transcendent,—the One in all these aspects is then the object of Yogic knowledge. Ordinary objects, the external appearances of life and matter, the psychology of our thoughts and actions, the perception of the... can be part of this knowledge, but only in so far as it is part of the manifestation of the One. It becomes at once evident that the knowledge for which Yoga strives must be different from what men ordinarily understand by the word. For we mean ordinarily by knowledge an intellectual appreciation of the facts of life, mind and matter and the laws that govern them. This is a knowledge founded upon our... not the knowledge aimed at by Yoga. For it is not in itself an effective knowledge. A man may be perfect in it and yet be precisely what he was before except in the mere fact of the greater intellectual illumination. The change of our being at which Yoga aims, may not at all take place. It is true that intellectual deliberation and right discrimination are an important part of the Yoga of knowledge; ...
... of the higher mind and a realisation there of the cosmic Self, but I find no evidence of a transformed mind and vital; that transformation is not a result or object of the Yoga of Knowledge. The realisation of the Yoga of Knowledge is when one feels that one lives in the wideness of something silent, featureless and universal (called the Self) and all else is seen as only forms and names; the Self is... the Brahman. For the Self is merely a subjective aspect of the Brahman, just as the Ishwara is its objective aspect. That is the Vedantic "Knowledge". Its result is peace, silence, liberation. As for the active Prakriti, (mind, vital, body), the Yoga of Knowledge does not make it its aim to transform them—that would be no use as the idea is that if the liberation has come, it will all drop off at death... it is a little difficult to know what is the exact reading. The methods described in the account [ of Ramana Maharshi's technique of self-realisation ] are the well-established methods of Jnanayoga—(1) one-pointed concentration followed by thought-suspension, (2) the method of distinguishing or finding out the true self by separating it from mind, life, body (this I have seen described by him ...
... that stirs in a divine peace, a Knowledge that moves from the transcendent Light, a glad Impulse that is a force from the supreme Ananda. 12 In Jnanayoga, the ratiocinative and discriminating intellect is the actor: through the discipline of self-inquiry, ātmavicāra, through the dialectic of negating layer after layer of illusive 'appearance', Jnanayoga perseveres towards the Truth by means... means of viveka or right discrimination, and achieves knowledge of the self with the triumphant affirmation of identity with the Brahman: This pure Jnanayoga comes by the intellect, although it ends in the transcendence of the intellect and its workings. The thinker in us separates himself Page 554 from all the rest of what we phenomenally are, rejects the heart, draws... not written". 3 The Synthesis of Yoga, published in 1955, in a single omnibus volume, contained a new Introduction ('The Conditions of the Synthesis'), the fully revised Part I ('The Yoga of Divine Works'), the slightly revised Part II ('The Yoga of Integral Knowledge'), and the unrevised Parts III and IV ('The Yoga of Divine Love' and 'The Yoga of Self-Perfection'). An additional, incomplete ...
... in the old Yogas. 21 March 1936 In other Yogas does the silence descend or is it rather the mind that goes into the silence? It does not seem that there is anything like a process of descent in Rajayoga or Vedantic Jnanayoga. Moreover, in Rajayoga there is nowhere any mention of silence in the waking consciousness—always it is a question of going into Samadhi. In Jnanayoga, however, it does... station there—which I and others have experienced in this Yoga. When I spoke of it first, people stared and thought I was talking nonsense. Wideness must have been felt in the old Yogas because otherwise one could not feel the universe in oneself or be free from the body consciousness or unite with the Anantam Brahman. But generally as in Tantrik Yoga one spoke of the consciousness rising to the Brahmarandhra... His Sadhana or Practice of Yoga His Sadhana or Practice of Yoga Sadhana in Pondicherry (1910-1950) Letters on Himself and the Ashram General Remarks on the Sadhana of the 1930s "A Far Greater Truth" In a letter dated November 1928, you speak of "a far greater Truth than any yet realised on the earth". Does this mean that the realisation of the Divine ...
... . Twofold, says Krishna, is the self-application of the soul by which it enters into the Brahmic condition: "that of the Sankhyas by the Yoga of knowledge, that of the Yogins by the Yoga of works." This identification of Sankhya with Jnanayoga and of Yoga with the way of works is interesting; for it shows that quite a different order of ideas prevailed at that time from those we now possess as... of their metaphysical ideas, the practical difference between the Sankhya and Yoga as developed by the Gita is the same as that which now exists between the Vedantic Yogas of knowledge and of works, and the practical results of the difference are also the same. The Sankhya proceeded like the Vedantic Yoga of knowledge by the Buddhi, by the discriminating intelligence; it arrived by reflective thought... with a progressively increasing emphasis permeated with the ideas and methods of Yoga and remoulded in its spirit. The practical difference, as it seems to have presented itself to the religious minds of that day, lay first in this that Sankhya proceeded by knowledge and through the Yoga of the intelligence, while Yoga proceeded by works and the transformation of the active consciousness and, secondly ...
... fine distinctions have been stressed; subtle variations of the methods and processes, whether of Raja Yoga or Hatha Yoga or Karma Yoga or Jnana Yoga, of Bhakti Yoga or of Tantra have been studied in detail. All in all, we have a vast and opulent treasure of the knowledge of consciousness in Yoga. Consciousness is intrinsically related to personality. For personality is a pattern of qualities... therefore in the nature and powers of consciousness. Yoga, in dealing with consciousness, necessarily deals with personality and yoga provides knowledge as to what constitutes personality. Yoga has, for instance, behind the concept of personality, significant concepts of the real person, free person, witness person and supreme person. And Yoga provides also a methodology of the development of the... validity of knowledge. In other words, Yoga claims to be a scientific discipline through which authentic knowledge can be gained in regard to any object, particularly, universal or transcendental, on which its methods are applied systematically and repeatedly. It can at once be seen that if these claims of Yoga are valid, then we shall be able to have through Yogic methods that knowledge which can ...
... offer all it is and all it has to the All and Beyond-All. In the Integral Yoga this surrender tends to be integral, that is to say, it becomes the surrender of the mind with its thoughts and ideas, of life with its will and emotions and desires, and of the body with its movements and activities,—a synthetic progress in Jnanayoga, Bhaktiyoga and Karmayoga, though the start may be only with one of these... the Bible, and in the utterances of the mystics, is a supra-intellectual knowledge, not born of reason and reflection, but self-revealed to the silent and surrendered mind, and it is this knowledge that is instinct with Truth, and not what we call knowledge in the pretentious ignorance of our struggling mind. In the Integral Yoga, the surrender of the mind as, indeed, of every other part of our nature... and not in the self-existent light of knowledge. I propose to go into greater details of the nature of the .human mind and the transformation it has to undergo in the Integral Yoga in a subsequent part of this exposition. Suffice it to say here that, unless the mind surrenders and the human consciousness transcends it, there can be no attainment of knowledge and no satisfactory solution of the problems ...
... Rajayoga, Jnanayoga, Karmayoga and Bhaktiyoga (Ref. The Complete Works of Swami Vivekananda, Advaita Ashram, Almora, 1958) have explained that the word Yoga has a very wide connotation, and it cannot be identified with Hathayoga alone or with Rajayoga alone. Sri Aurobindo's two volumes on the Synthesis of Yoga (SABLC, 1971, Vol. 20-21) have provided detailed exposition of various systems of yoga and... Complete Works of Swami Vivekananda, Advaita Ashram, 1958, Almora, Raja Yoga, Vol. 1, 9* Edition. Page 133 29 Vide., Yogi Swatarama, The Hathayoga Pradipika, translated into English by Panchan Singh, Munshi Ram Manohar Lal Publishers Pvt. Ltd., New Delhi. ' 30 Vide, Kak, Subhash, Architecture of Knowledge, Centre for Studies in Civilizations, 2004, New Delhi, Monograph series... science has been able to establish several states of realizations or Siddhis. In Hathayoga and Rajayoga, in Tantra as also in other systems of yoga, various Siddhis have been described. In all, siddhis are eight in number; two of them are siddhis of knowledge, three of power and three of being. The three siddhis of being are: Mahima, including Garima, Laghima and Anima. Mahima is unhampered force in ...
... ordinary method of the Jnanayoga. It may employ various means or supports, and man, having in him a tendency towards order, process and system, may try to methodise his resort to these auxiliaries: but to give an account of their variations one would have to review almost all man 's numberless religions upon their side of inner approach to the Deity. Really, however, the more intimate Yoga of Bhakti resolves... divine nature. Consecration becomes in its fullness a devoting of all our being to the Divine; therefore also of all our thoughts and our works. Here the Yoga takes into itself the essential elements of the Yoga of works and the Yoga of knowledge, but in its own manner and with its own peculiar spirit. It is a sacrifice of life and works to the Divine, but a sacrifice of love more than a tuning of... only trace broadly the general line they follow before we turn to consider how the way of devotion enters into a synthetic and integral Yoga, what place it takes there and how its principle affects the other principles of divine living. Page 231 All Yoga is a turning of the human mind and the human soul, not yet divine in realisation, but feeling the divine impulse and attraction in it ...
... sacrifice of works, and here the Gita's insistence is on action. The second is Jnanayoga, the self-realisation and knowledge of the true nature of the self and the world; and here the insistence is on knowledge; but the sacrifice of works continues and the path of Works becomes one with but does not disappear into the path of Knowledge. The last step is Bhaktiyoga, adoration and seeking of the supreme Self... surrender his actions, over which he has no longer any claim or "right", but into the being of the Supreme. Reposing his mind and understanding, heart and will in Him, with self-knowledge, with God-knowledge, with world-knowledge, with a perfect equality, a perfect devotion, an absolute self-giving, he has to do works as an offering to the Master of all self-energisings and all sacrifice. Identified in... striking and among the most vital elements of the Gita. Still, this Lord is the Self in whom all knowledge culminates and the Master of sacrifice to whom all works lead as well as the Lord of Love into whose being the heart of devotion enters, and the Gita preserves a perfectly equal balance, emphasising now knowledge, now works, now devotion, but for the purposes of the immediate trend of the thought, not ...
... same reason he is called जातवेदा:, he from whom the higher knowledge is born, because he holds in himself the Veda or Satyam and manifests it; tapas is the basis of all concentration of chit, awareness (the sanyama of Patanjali) and it is by sanyama or concentration of awareness either on the object of awareness (rajayoga) or on itself (jnanayoga and adhyatmayoga) that satyam and Veda become directly ... understood as the source of all Indian spirituality and divine knowledge, if this materialistic interpretation is accepted. In reality यज्ञ is the name of the supreme Lord Vishnu himself; it also means धर्म or योग and by a later preference of meaning it came to signify sacrifice, because sacrifice in the later Dwapara Yuga became the one dharma and yoga which dominated and more and more tended to replace all... condition and agent of suddhi, mukti, bhukti and siddhi, the fourfold aim of Yoga. The word Rishi means a knower of truth, one who attains, from ऋ to go straight, attain the goal, reach the object, know, think. Originally it had something of the sense of साधक, the ष giving a habitual force; one who continually goes straight (by knowledge or inspired thought) to the truth. The force of उत is here, "much more" ...
... the higher mind and a realisation there of the cosmic Self, but I find no evidence of a transformed mind and vital; that transformation is not a result of or object of the Yoga of Knowledge. The realisation of the Yoga of Knowledge is when one feels that one lives in the wideness of something silent, featureless and universal (called the Self) and all else is seen as only forms and names; the Self is... learns logic or philosophy it can be a great help in the yoga, because it makes the mind wider to spiritual experiences so that once the mind gets beyond the intellect and reaches the intuitive, it is able to bring down or express knowledge which an unintellectual mind could not do. An unintellectual mind cannot bring down the Knowledge? What then about Ramakrishna? Do you mean to say that the... For the Self is merely a subjective aspect of the Brahman, just as the Ishwara is its objective aspect. That is the Vedantic "Knowledge". Its result is peace, silence, liberation. As for the active Prakriti, Page 165 (mind, vital, body), the Yoga of Knowledge does not make it its aim to transform them—that would be no use as the idea is that if the liberation has come, it will all drop ...
... they were doing? It was that power of the Will, which was rooted in knowledge and in peace that "passeth understanding". Page 334 Spiritual heroism involves the practice of the Yogic method of arriving at perfection of action, the path of Karmayoga, just as the path to sagehood is the path of knowledge, jnanayoga. The methodised effort here involves a great psychological change brought... True spiritual education will aim at the harmonisation of spiritual knowledge, Page 337 philosophical knowledge and scientific knowledge; in the ultimate analysis, all knowledge tends to be one or holistic, and liberating oneself from the rigidities of the dogmatic assumptions that hinder the true processes of knowledge, one can arrive at a spontaneous harmony among all studies and practices... it is not inevitable that world-transcendence must necessarily mean world-negation. Psychologically, knowledge always stands to be superior to Will, but knowledge can also inspire such dynamism of action that Will can never possess, unless it gets rooted in knowledge and gets issued from knowledge. What is the secret, we might ask, of the tremendous potency of action of Buddha that made him the greatest ...
... reason why in Sri Aurobindo’s voluminous correspondence one cannot find a cut and dried method of the Integral Yoga. The three established main yogas were the path of love ( bhaktiyoga ), the path of knowledge ( jnanayoga ) and the path of works or action (karmayoga ). Those three methods of yoga are clearly based on the three fundamental qualities every human being has in himself: feeling, thinking and... fought in the dingy basement of our own personality. ‘Our yoga is not for cowards; if you have no courage, better leave it.’ 35 (the Mother) The Growth of the Ashram There is nothing that is impossible to her who is the conscious Power and universal Goddess all-creative from eternity and armed with the Spirit’s omnipotence. All knowledge, all strengths, all triumph and victory, all skill and... By the fact that all were moving inside her consciousness, she knew everything concerning the most intimate details of their life — an indispensable condition to do their yoga for them. The embodied Mother had ‘a knowledge by intimate contact with the truth of things and beings which is intuitive and born of a secret oneness.’ 48 Her intuition was not what this word commonly means to us, to wit ...
Share your feedback. Help us improve. Or ask a question.