2. Jnana-Yoga in the Yoga-Upanisads

The Upanisadic thinkers believe that the knowledge of the ultimate reality is the means of attaining liberation. Worldly existence is due to ignorance only; one becomes free by jnana. In Pasupatabrahma Upanisad, the object is to know that the Brahman and the atman become one through the knowledge of atman. In Amrtabindu Upanisad, it is stated that after knowing that I am that Brahman, 292 293 one becomes the ultimate Brahman. Even knowing in this sense is used as a synonym of seeing, since the absolute state is regarded as seeing the atman, which is one with the Brahman. 294 "Moreover, there is resort to nothing else for one who knows himself. For that yogin who has approached the knowledge of one's own nature, for that yogin who has got When the proper time accomplishment, there is no other place to go. "9295 66 291 Yogatattava Upanisad, 16; Ajnanadeva samsaro jnanadeva vimucyate l 292 Pasupatabrahma Upanisad, II Atmajnanina: brahmatmatvam 293 Amrtabindu Upanisad 8: Tadbrahmahamiti jnatva brahma sampdvate dhruvam II Cf. Tejobindu Upanisad, II. 42-43. 294 , Amrtabindu Upanisad, 15; Nirupadhikatmadrsanam. Sabdamayavrto naiva tamasayati puskare l Bhinne tamasi caikatvameka evanupasyati Il tr. One who is covered by illusion of the word does not reach absolute state because of darkness. When darkness is destroyed, he sees oneness with Brahman. Cf. Darsana Upanisad, IV. 40. 295 Pasupatabrahma Upanisad, II. 34; Evam svarupavinanam vasyasti yogina: 1

88 comes, by right discernment about knowledge about one's own self 99296 (atman), "one attains immediate liberation."297 Yoga-Upanisads also talks about the means to the knowledge of Brahman. "One should join oneself to yoga with the help of sound (aum), so that he will attain the supreme state beyond sound. "298 "Meditation is the means of realizing the Atman; para-Brahman is attained by meditating on sabda-Brahman, "299 "which is the Brahman in the form of one syllable (aum). In addition to this, Pasupatabrahma Upanisad has peculiarly expounded that there is no difference between hamsa (inner sacrifice) and pranava (aumkara), the knowledge of hamsa-atma is liberation. 302 "The attainment of becoming one with the Brahman comes through the knowledge obtained from hamsa-yoga "303; "the yogi who repeats hamsa, should concentrate on 99300 296 297 Kutracidgamanam nasti tasya sampurnarupina: Il Trisikhibrahmana Upanisad, mantrabhaga. 18; Tata: kalavasadeva hyatmajnanavivekata: 1 Trisikhibrahmana Upanisad, mantrabhaga; Sadyomuktiprapakam jnanam. 298 Amrtabindu Upanisad, 7: Svarena samdhayedyogamasvaram bhavayet param 299 300 Amrtabindu Upanisad, 16; Sabdabrahmdhyanena parabrahmadhigama: Amrtabindu Upanisad, 16; Sabdaksaram param tasmin ksine yadaksaram I l Tadvidvanaksaram dhyayedyadicchecchantimatmana: ll tr. Aum is the form of Brahman in the letter, when the form is destroyed, the supreme Brahman remains. One who know this should meditate on aksara (letter), if he wished peace of Atman. 301 Pasupatabrahma Upanisad, I. 19; Hamsapranavayorabheda: Il Cf. Pasupatabrahma Upanisad, I. 17. 302 Pasupatabrahma Upanisad, I; Hamsatmavidyaiva mukti: Cf. Brahmavidya Upanisad, 34. 59. 303 Brahmavidya Upanisad; Hamsayogalabdhajnanat sayujyaprapti Cf, Brahmavidya Upanisad, 59.

89 the real form of Atman. "304 And Brahmavidya Upanisad has stated that the indication of the Brahman by pranava contains the secret of the knowledge of the Brahman.30 "The practice of Atma-mantra as "I am the Brahman" also provides blissful knowledge and liberation."306 "If one comes to know "I am the Brahman" that is known as the direct knowledge (realization),' 59308 "it is called the means to jivanmukti." However, we should notice that the cessation of all function of sense, which is a device for the knowledge of the atman, and the control of mind, which is the means of attaining the supreme state, is preceded by meditation on sabda-Brahman. 309 Yoga-Upanisads also emphasize the role of mind in Jnana-Yoga. "One should carry on churning mind always, holding the churning stick of the mind.' 310 "The mind, which is free from attachment and is imprisoned in the heart, goes into the state of non-existence."311 "A man, who has 304 Brahmavidya Upanisad; Hamsayogina anusamdheyamatmasvarupam. 305 Brahmavidya Upanisad; Brahmavidvarahasyarthapranavabrahmasucanam. Cf. Brahmavidya Upanisad, 2. 306 Cf. Tejobindu Upanisad, III. 72-74; Aham brahmasmi cakro 'yamanatmatavasyran hareta l Aham brahmasmi mantro 'yam sarvamstanmoksayisyati Il Aham brahmasmi mantro 'yam jnananandam pracchati l Saptakotimahamantram janmakotisatapradam ll Sarvamantran samutsrya etanmantram samabhyaset I Sadyo moksamavapnoti nasti samdehamanvapi ll 307 Varaha Upanisad, II. 41; Aham brahmeti cedveda saksatmara: sa ucyate ll 308 309 Varaha Upanisad, II; Jivanmuktisadhanamaproksajnanam Yogatattava Upanisad; Sarvakaranavyaparoparati: atmavagatyupaya: Cf. Yogatattava Upanisad, 140. 310 311 Amrtabindu Upanisad, 20: Satatam manasi manthayitavyam manomanthanabhutena Il Amrtabindu Upanisad, 4: Nirastavisayasangam samniruddham namo hrdi l Yada vatvatmanoabhavam tada tatparama padam II

90 developed detachment from worldly experience, gets knowledge, which is 99 9 312 "One becomes identical with the the means of absolute reality. Brahman by acquiring knowledge under control of the transcendental mind."313 "313 "Moreover, the object, which is beyond speech, become purified, and then arise right knowledge of the function in the mind."314 The Tejobindu Upanisad has shown fifteen limbs of yoga, which is understood as realization of the non-qualified Brahman. 315 We can here understand becoming the Brahman as achieved by practice of yoga and through samadhi. "One should practice correctly this yoga, which has inartificial bliss; at once, there will be a manifestation of himself in the inmost Brahman through introspection.' "That object which is conceived through intense yoga is definite in nature."317 317 "Without practice of yoga, 22 2316 there will be no manifestation of one's own self; there will be no light of 92318 knowledge. "The knowledge of the Atman dawns in the purified mind by yoga only."319 "Even yoga devoid of jnana is not capable of giving 312 313 314 Darsana Upanisad, VI. 47; Viraktasya tu samsarajjnaanam kaivalyasadhanam l Mandalabrahmana Upanisad, brahmana II. ii. 4; ...sarvaparipurnajnanenonmanyavasthavasena brahmai bhavati l Tejobindu Upanisad I. 49; Atha suddham bhavedvastu yadvai vacamagocaram l Udeti suddhacittanam vrttijnanamata: param II 315 Cf. Tejobindu Upanisad, I. 15-37. 316 Tejobindu Upanisad, I. 38; Imam cakrtimanandam tavat sadhu samadhyaset l Cf. Trisikhibrahmana Upanisad, 18. 317 Laksye yavat ksanat pumsa: pratyaktvam sam bhavet svayam Il Tejobindu Upanisad I. 50; Bhavitam fivrayogena yadvastu niscayatmakam | Drsyam hyadriyatam nitva brahmakarena cintayet ll YKU, III. 15; Vina cabhyasayogena jnanadipastatha na hi l 319 YSU, I; Yogasamskrtamanasyeva atmajnanotpatti: 318

91 moksa, hence the seeker should firmly practice yoga and jnana at the same time. "320 It has also been said that yoga becomes means of jnana. 321 It is interesting to note in addition to above that Yoga-Upanisads emphasize the possibility of knowing atman either through guru or sruti. 322 "Guru is Hari (Visnu) nothing else; thus sruti said, "323 "Whatever is said by sruti is the ultimate meaning." ""There is no doubt about the fact that from Vedas everything proceeds." There would not be any pramana (the source of valid knowledge) in opposition to sruti (Vedas), there would be disaster without pramana. 324 It is also said on the other hand that as somebody gives up the torch in his hand having seen a thing, having seen the object to be known by knowledge, one should give up the knowledge. The governing idea of this verse seems to refer to two kinds 325 of knowledge (vidyas) as manifested in the early Upanisads. It is also said that one should ponder over knowledge through sabda-Brahman, and then should leave them to attain para-Brahman. 326 It is also stated in Yogasikha Upanisad that 320 Yogatattava Upanisad, 15; Yogoapi jnanahinastu na ksamo moksakarmani l Tasmajjnanam ca yogam ca mumuksurdrdhamabhyaset || Cf. Yogasikha Upanisad, I. 13-14. 321 9 Trisikhibrahmana Upanisad: Jnanopayabhuto yoga: 322 Brahmavidya Upanisad; Atman: asrutyacaryaikagamyatvam. Cf. Yogakundalya Upanisad, III. 17. 323 Brahmavidya Upanisad 31; Gurureva hari: saksannanya ityabravicchruti: ll 324 Brahmavidya Upanisad 32: Srutya yaduktam paramarthametat tatsarsayo natra tata: samastam l 325 326 Srutya vitodhe na bhavet pramanam bhavedanarthaya vina pramanam ll Brahmavidya Upanisad, 36; Ulkahasto yatha kascit dravyamalokya tam tyajet I Jnanena jnevamalokya pascajjnanam paritvajet ll Cf. Amrtabindu Upanisad 17-18. Amrtanada Upanisad, 1. Tejobindu Upanisad, III. 50.

92 the Brahman is not attainable only through sastra lore (paroksajnana).³27 By this, we can understand that Yoga-Upanisads emphasize aparoksajnana (direct knowledge), that is, the experience of realizing oneness with the Absolute. 328 We now consider the possibility of knowing atman through guru. There is no rise of knowledge without the practice, which is forwarded by the guru. 329 It is available to the devotee who looks upon his guru as God, and is engaged in devotion to guru. 330 The passages make it clear that yoga should be presented with the utmost secracy and should be given to the best-qualified person. 331 As we have looked into the above, the Yoga-Upanisads have emphasized the aid of yoga to attain knowledge of the Brahman. 332 "Due to the practice of yoga, there will be the direct realization of the highest state." 99333 A point of difference between early Upanisads and Yoga-Upanisads can be noticed here. According to Prasna Upanisad, the meditation of 'aum' leads to Brahma-loka, 334 where there is a subsequent merging of perfect 327 328 YSU, I; Brahma kevalasastragamyam. Cf. Sandilya Upanisad, I. vii: Svatmaparoksasiddhayupaya: tr. means for direct means for attainment of one's own atman Varaha Upanisad, II. 41: Jivanmuktisadhamaparoksajnanam. tr. direct knowledge which is means to jivanmukti. 329 330 Yogasikha Upanisad, VI; Gurupadesapurvakamabhyasam vina na jnanodaya: Brahmavidya Upanisad, 47; Gurudevaya bhaktaya nityam bhaktiparaya ca ll Cf. Yogasikha Upanisad, V. 57. 331 332 BVU: Yogasya paramagopyatvam, uttamadhikarina eva datavyatvam ca Cf. Yogasikha Upanisad I. 51-53. 62. 67. 333 Yogasikha Upanisad, I; Yogabhyasat paramapadasaksatkara: 33.1 Cf. Prasna Upanisad, V. 5; Tasmai sa hovaca l etadvai satyakama param caparam ca brahma yadonkara: I tasmadvidvanetenaivayatanenaikataramanveti Il

93 335 knowledge at a higher stage. Whereas Yoga-Upanisads have presented the concrete object of meditation as 'aum', that denotes the Brahman in the form of pranava. Yoga-Upanisads also talk about the attainment of knowledge of the Brahman by the yoga of susumna, 336 and through the process of the awakening of the kundalini. 337 As we studied above, YogaUpanisads have diversified the way of attaining knowledge of Brahman, as compared with early Upanisads. This is a significant addition to JnanaYoga contributed by the Yoga-Upanisads.