1. NOTE FROM THE EDITOR

Dear Bhagavatas,
We present below excerpts from Chapter 17 of "Hinduism Rediscovered" in the series on ' Yoga '. In this issue we cover Gnana Yoga and Bhakti yoga will follow in the next posting.

Hope you enjoy the postings and as usual, we request your valued opinions and constructive criticisms to weed out errors and present a flawless publication. Thank you.

Dasoham
Anbil Ramaswamy

2. From Chapter 16 of "Hinduism Rediscovered"

SECTION 4
GNANA YOGA. (THE WAY OF KNOWLEDGE OR UNIONTHROUGH KNOWLEDGE)
`Gnana' means `Wisdom'. It is akin to the Greek word `Gnosis' which means knowledge. What is Wisdom? Does it mean that a person who has amassed a lot of degrees from Universities all over the world has attained
wisdom or Gnana?

Knowledge or wisdom is also a kind of wealth gained through education (Vidya Sampath). But, what is true wealth of knowledge? And, how many degrees and doctorates can bestow a hall mark of knowledge? No doubt, education is valuable. But, not all knowledge can blossom into REAL Gnana.

Sri VEDANTA DESIKA says in his Tamil Verse in his Sri Rahasya Traya Saram :
"Thinking it is not enough, not enough, people run after a number of degrees and diplomas. This only adds on to a burdensome education. This helps only increasing the number of degrees. The real education and real knowledge are those relating to the means of God-realization contained in the soul saving - Mantras of `Mulamantra', (Root Mantra) `Dvaya' (Surrender Mantra) and `Charamasloka' (The last verse Mantra). Our great Acharyas have well opened our eyes to this eternal truth and provided us practical cognition through intellectual religious study of these Mantras"16

True wisdom lies in understanding the fact that `Jeevatma' is different from our 'Body' on the one hand and different from the Paramatma on the other. While the body is perishable the Jeevatma is eternal like Paramatma. Jeevatma's essential nature is perfect knowledge and perfect bliss but due to its contact with sensual objects through the body and the senses in this world, both its knowledge and bliss remain contracted or blurred (Sankocha). In this respect, Jeevatma is different from Paramatma because the All-sentient Paramatma is resplendent ever and anon unaffected by the variations of Vikasa (Expansion) and Sankocha (Contraction) which the Jeevatma is subject to.

WHAT IS GNANA HAS BEEN APTLY DESCRIBED AS FOLLOWS:" YOU WEAR A TORN SHIRT KNOWING IT IS TORN . AFTERWEARING , DON'T FEEL SORRY FOR IT. THIS IS GNANAM. YOUBUY A STUD BULL AND THEN YOU COMPLAIN IT DOES NOT YIELD MILK. THIS IS AGNANAM."17

There is a wrong notion among people about Gnanis in general and Sannyasis in particular that they would have no hunger or thirst so they should not eat or drink even water, that they should not wear dress to protect themselves from cold, that they should not appreciate the value of any good things in life, that they should not undergo any treatment for alleviating pain when they are ailing..

There is no taboo in a Gnani having hunger or thirst, having family or children, friends or relatives just like other ordinary folk. But, what distinguishes a Gnani from Agnani is the sense of mental detachment he develops towards these.

A Gnani is like a youth wielding a walking stick which he can well Afford to throw away and walk without it. as he likes while a Agnani is like An old and infirm person who cannot walk without a walking stick being totally dependent upon it for his mobility.

`Advaitins' (monism), however, recognize no differences between the individual soul and the Universal soul (i.e.) Jeevatma and Paramatma. They hold that it is due to ignorance that we imagine them to be different.

Till we realize that they are one and the same, we imagine the Phenomenal world as real. This realization of what they call the indistinguishable-ness and inseparable-ness of the Paramatma whose spark is Jeevatma is Gnana or Real knowledge. They also hold that this realization on the part of living beings when it dawns constitutes liberation, even while living, in this world. They call this `Jeevan mukthi' - Liberation even while living. Till then the impression of the `mere mortal' who experiences multiplicity - Is said to be entangled in Maya or illusion. In short, getting out of this illusion is possible only through ' Gnana' and therefore ' Gnanayoga' is the process of acquisition of such knowledge.

This view is not accepted by other religious thinkers who maintain that The differences do exist and can never be gainsaid. At best, at the highest Level they can `Co-exist' as `Dvaitins' (Dualists) put it or `integrate' as held by Visihtadvaitins (Qualified Monism and Qualified Dualism). They reject the concept of MAYA (illusion) and hold that the creator (Paramatma) and the created including individual souls (Jeevatmas) and matter (Achetanas) are real. The manner in which the individual soul is afflicted when entangled with ` Prakriti ' or matter which includes our body is vividly portrayed in the conversational session of Sri MADHURAKAVI with his preceptor NAMMALWAR.

MADHURAKAVI asks NAMMALWAR : "If the `small one' is born in the womb of the `dead one' what will it eat and where will it lie?".

NAMMALWAR answers :" `That' it will eat, and `There' it will lie".

The `small one' refers to the individual soul ( subtle spirit) which is believed to be atomic in size. The `dead one' refers to the (gross matter) body. Only when the soul enters the body, the body comes to life. Before the soul entering it and after the soul leaving it, the body is only a dead matter or corpse. The soul when it gets into the body and so long as it remains therein it experiences the pleasures and pains through that body and the senses, quite oblivious of its own innate nature of knowledge and bliss and unaware of its creator, the Paramatma.

This is the meaning of the reply of NAMMALWAR. In other words, the distinction of the three entities and the behavior of the soul when in conjunction with the body have been dramatically displayed. This brought the master and disciple together.

This has also been explained by Lord Krishna "The Prakriti is said to be responsible for bringing forth the relationship between the body (Karya) and the sense organs. (Karana). But, because of the association with the body, the individual soul is declared to experience the pleasure or pain generated by such relationship."18

The Sastras are never tired of repeating this distinction and the need For the soul to realize the fact, so that it can embark on the path of Liberation from this entanglement and integrate with the Supreme. When one gains `knowledge' of the nature of the 'individual' soul, the nature of the 'universal' soul, the path of integration, the fruits of this integration and the obstacles that seek to thwart the process of integration called `Artha Panchakam' - the five truths - such a knowledge is real `Gnana'. Such `Gnana' will provide the starting point for targeting the soul to the ultimate goal so much as to become impervious to the petty pleasures and pains related to sense objects.

It is this knowledge that makes one a Gnani. A popular sloka asks - " Can the frogs, fish and others that from birth to death live in the waters of the Ganges become Gnanis by merely staying in such waters?"

Aa Janma Maranaantharam Cha Gangaadhi Tatinee Stitaah |
Mandooka Matsya Pramukhaah Yoginas Te Bhavanti Kim? ||

And again he confirms
"Knowing me as the enjoyer of sacrifices and penance as the Lord of all the worlds and as the friend of all living beings, he will find inner peace because of this assurance" 20.

In BG Ch 6/30 to 32, he further explains that "such a person arming himself with discipline sees everything with equanimity finds the self in all creatures and all creatures in the self. Such a person who sees me every where and sees everything in me will never abandon me nor will I ever abandon him. Since he understands that I exist in all living beings, he understands the oneness of life. Such a person wherever he is, he is verily in me. Such a person who identifies the self with everything both in Joy and sorrow - such a person is the `real Gnani"

Speaking about real Gnani, he identifies in BG 7/15 to 7/19 who is an Agnani and who is a real Gnani. " Four types of persons are ignorant (Agnates)- Those who indulge in evil ways knowingly or due to foolishness-they are the most ignorant and the worst among humans. Those who have gone astray by being misled and those of demoniac nature- all these do not seek refuge in me"21

"Four kinds of virtuous persons are devoted to me viz., the one who is afflicted seeking relief; the one who desires knowledge, the one who wishes wealth and then the one who is a man of wisdom"22

Among them , the best is the man of wisdom who is ever established in identity with me he is extremely dear to me and I am extremely dear to him"23

" All these are noble but I consider the man with wisdom as my very self because he has dedicated himself exclusively to me alone, the highest goal"24

"Only after innumerable births, does a person become enlightened soul by surrendering himself to me, understanding that VASUDEVA is everything. Such a soul that is noblest is hard to find."25

And, he advises
"Fix your mind on me, be devoted to me ,worship me, make obeisance to me- thus linking yourself with me entirely depending on me, YOU SHALL COME TO ME.26

He further reiterates that such a person would remain in the same state Of mind unaffected by honor or disgrace, pleasure or pain, blame or praise, will view friend and foe alike. To such a person a clod of earth, a stone or gold would be the same. At this stage, such a person transcends all the Gunas, becomes Karma-free and is fit to attain liberation.27

This is what our Scriptures declare as the state of `Stitha Pragnatvam' (Steadiness of Awareness). A Stithapragna remains unruffled in all circumstances because the mind has risen above the mundane experiences and fixated at the dizzy heights of Brahmanubava gained through real knowledge (Gnana).

This `Atmagnana' or self realization can be attained only by study of Vedas and Scriptures, a genuine desire to follow the injunctions, Avoiding all that is prohibited and developing an equilibrium of mental attitude By constant effort and steady practice.

Lord Krishna lists out the steps to gain this `Atmagnana'. They are:

      1   Amanitvam         	humility
      2.  Adambatvam        	Sincerity
      3.  Ahimsa            	Non Violence
      4.  Kshanti          	Patience
      5.  Arjavam           	Honesty
      6.  Acharyopasanam    	Respect for One's Preceptor
      7.  Soucham           	Purity
      8.  Stairyam          	Stability
      9.  Atmanigraham      	Self Restraint
     10.  Indiyarteshu      	Dispassion Towards
          Vairagyam         	Sense Objects.
     11.  Anahankaram       	Absence of Self Contredness
     12.  Janma-Mrityu-Jara 	Seeing the Defects in Birth, Death,
      Vyaadhi- Duhka -Doshanu   of Old Age, Sickness, and
          Darsanam              Suffering
     13.  Asakthi               Detachment
     14.  Anabishvangaham       Avoiding too much Involvement with
                                Relations.
     15.  Mayi Ananya Yogah     Unwavering Devotion to Me
     16.  Avyabhi Charini       Singular Devotion
     17.  Invikta Desa 		Retiring to Solitude
	  Sevitvam
     18.  Arati Janasamsadhi    Avoiding Worldly Affiars
     19.  Atyatma Gnana 	Persistence in Knowing
	  Nityatvam 		the Self
     20.  Tatva Gnanartha 	Contemplating on the
          Chintanam             Knowledge of reality.

NOTES
1.Kalidasa's Kumara Sambhavam5
" Sarira Matram Khalu Dharma Sadhanam"
1A. Tagore, Rabindra Nath, Nobel Prize winner in' Gitanjali' Stanza 4
2., Lobsang Dr. Rampa , p.136
3. Tirukkural, verse 127
yagavaaraayinum naa kaakka- kaavaakkaal Sogaappar sollizhukkup pattu
4.Carnegie, Dale in ' How to win friends and influence people',p.80 5. BG 6 /
5
"Udvaretatmanam natmanam avasadayeth
Atmaiva hi atmano bandhu atmaiva ripuratmanah"
6. Traditional saying
"Adyyatipatan mahatah sumerun melanadapi apivanhyasanath Sado vishama chittanigrahah"
7.DL, p.187
8. BG 3 / 22
"Na mey partha asti kartavyam
Trishu lokeshu kinchana
Nanavaptam avaptavyam
Vartha eva cha karmani"
9. Benoit, p.22
10. BG 4 / 25 to 29
11. Daksha Smriti, 2.27
"Sandhya hinah asuchir nityam
Anarhah sarvakarmasu"
12.Yoga Vasishta, 2.15 & 11
13. BG 2 / 47
karmanyeva adhikaras the ma phaleshu kadachana ma karma phala heturbhuh ma te sangotsva karmani 14. Haught (1),p.41
15. BG 9 / 27
"Yatkaroshi yadasnasi yajjuhoshi dadasi yat Yattapasyasi kountheyatat kurushva madarpanam"
16. RTS- Last Tamil verse in Ch.2 Sara Nishkarsha Adhikara Amaiya ivai ennum asaiyinal arumunrulagil Sumaiyana kalvigal suzha vandalum
Thogai ivai enru
Imaiya imaiyavar ethiya ettirandu enniya Nam samayasiriar sadirkkum
Tani nilai tandhanare"
17. Kannadasan, Poet- in ' Arthamulla Indu Matham", Bk.3/ p.58-59
18. BG 13 / 20
Kaarya kaarana kartrutve hetuh prakritir uchyate Purusha sukha duhkaa naam Bhoktrutve hetur uchyate.
19. BG 5 / 26"Kama kroda viyuktanam yatinam yatachetasam
Abito brahmanirvanam vartate vijitatmanam"
20. BG 5 / 29
"Boktaram yagnatapasam sarvaloka mahesvaram Suhridim sarva butanam gnatva mam santimruchathi"
21. BG 7 / 15
Na maam dushkritino moodah prapadyante naradhamah Mayaya apahruta gnanah asura bhavam aasritah
22. BG 7 / 16
Chatur vidah bajante maam jana sukritino arjuna Aartho jignasu atharthee gnani cha bartharshaba
23. BG 7 / 17
Theshaam gnani Nityuktah eka bhaktir visishyate Priyo hi gnanino thyartham aham sa cha mama priyah
24. BG 7 / 18
udharas sarve eve ethe gnani tu atmaiva me matham aasthithasya hi yuktatma mamevaanuttamam gathim
25. BG 7 / 19
Bahunaam janmanaam anthe gnaanavaan maam prapadyate Vaasudevah sarvamithi sa mahatma sudurlabhah
26. BG 9 / 34
Manmanah bhava mad bhakto madyaji maam namaskuru Maamaiva yeshyasi yuktva evam atmaanam mat paraayanam,
27. BG 14 /24 to 26
28. BG 13 / 7 to 11