Buddhiyoga in Geeta - Chapter 6 - Jnyaana-yoga

6. Jnyaana Yoga - The Yoga of Formal Knowledge
6.1. Intro
Krishna introduced Jnyaanayoga in Adhyaaya 3 thus, “Earlier, I spoke of the two approaches (to Self-Knowledge) – of the Saankhyas by way of Jnyaanayoga and of the Yogees by way of Karmayoga (Geetaa 3:3).” Saankhya discipline takes the direct approach comprising study of scriptures, absorbing knowledge as has been documented and also practicing Dhyaanayoga (meditation) to attain the direct experience of Self-Knowledge, all under the proper guidance of a spiritual Guru (use this word carefully, respectfully and sparingly in the context of Hindu philosophy; ordinary English language has done the same thing to this word that it has done to Pundit and Holy Cow).

The Saankhya terminology of how the world is formed is at once simple and very confusing. The simplicity can even seem simplistic when judged strictly by the standard of modern scientific knowledge. However, the Saankhya description is not about the physics of the world as can be taught in schools. Let’s first consider what the Saankhya says and then consider what are its indications.

6.2. A Cursory Look at Saankhya
The physical universe is composed of five elements, namely Earth, Water, Fire, Air and Space. In addition, there is the subtle existence in the universe consisting of Manas (mind), Buddhi (intellect) and Ahankaar (ego). The total creation is composed of these eight elements. Geetaa 7:4-5 state this and additionally that, “this is eightfold Prakruti (formative nature or existence) and there is another higher Prakruti beside this that is the Life Principle (Soul) that sustains the universe.”

Personally, I do not understand the philosophical meaning of this composition of the universe. For that, one needs to study scriptures under the guidance of a master – not a master of just Sanskrit but rather a master of Sanskrit and yoga. All I can surmise is that Arjun was not going to fight with Earth and Water as his weapons, but rather with bow and arrows. He was riding a chariot pulled by live horses. Thus Krishna described to him the Saankhya philosophy and at the same time insisted that he deal with the reality as it was for him. The Saankhya description is well and good for the philosophical exploration and discussion, and for the pursuit of Yoga in peacetime. But this description, unlike modern physics, is not of any help in the day-to-day life. I can go on to reiterate or rather regurgitate what Swami Chinmayaananda has written on this topic in his commentary on Geetaa, however, it’s better that I refer you to the sources.

6.3. Jnyaanayoga in Geetaa
Now let me walk you through my reading of Jnyaanayoga in Geetaa.

Unlike Karmayoga, Jnyaanayoga requires formal study necessarily at the feet of a Guru. In the Hindu tradition, a Guru has a highly regarded role of spiritual mastery and leadership, notwithstanding the proliferation of self-proclaimed gurus who make it a business to “lead” people to spirituality. In Geetaa 4:33-34, Krishna stated that, “all Karma culminates (or dissipates) in Knowledge. Therefore, surrender to the Seers of Truth, who will then impart that knowledge to you”.

Devoting oneself to Jnyaana yoga requires one do other gainful worldly things as little as possible. One has to renounce to some degree the pursuit of worldly happiness that can be earned through physical senses and their objects and the necessary pursuit of possessions that stoke these fires of sense gratification. Total renunciation is known as the path of Sannyaasa that will be discussed in a later chapter. But even without the (outward) sannyaasa, one can practice Jnyaanayoga by minimizing physical needs and performing one’s duties sufficiently to earn the livelihood, and by devoting the rest of the efforts to Jnyaanayoga. This category is well represented in the Indian tradition and even in modern society. There is a very large number of anonymous folks who live a contented life of few worldly wants and who enrich their own life and that of other through their search of self-knowledge and their willingness to share what they have learned with others. Not surprisingly, there is a wide spectrum of opinions among such seekers of Knowledge through Jnyaanayoga. Afterall, they are on the path, but haven’t yet reached the goal. Scriptures have already warned that “Truth is but one, the wise speak of it variously”.

Besides this class of seekers of Knowledge, there is the unacknowledged class of seekers, although they are not ostensibly following the path of Jnyaanayoga. This becomes clear only from the perspective of Buddhi yoga. I had stated early on that you cannot follow any one of the yoga paths without following all paths simultaneously; there is no other way. The reason is that following one path means taking up visible activities that are classified to be in that path, for instance Jnyaanayoga or Karmayoga, etc. However, although other facets of your yoga activity are invisible to others, and even you may yourself be oblivious to these facets of your own efforts, they must exist.

When you take the path of Jnyaanayoga and live a family life of few wants and desires, you are necessarily following Karmayoga, when you readily share your knowledge and experience with other seekers who are not as far along on the yoga path. You are following Bhaktiyoga (yoga of devotion) by the very fact of having the faith in the attainable goal and in the path that leads to it. All this will become more clear when we bring all yoga practices together under the banner of Buddhi yoga in a later chapter.
Looking from the apposite perspective, if you are following Karmayoga, your efforts to attain to the higher level of selflessness requires constant attention to the goal of attaining Self-knowledge. This in turn requires that in addition to just doing what you do, you make conscious efforts towards achieving Knowledge by means of Karmayoga. The element of Jnyaanayoga is inevitable. Similarly, Jnyaanayoga is inevitable in other yoga paths.

I conclude this chapter saying that Jnyaanayoga and Karmayoga are the two primary classifications of yoga paths according to Krishna. We now need to discuss the various yoga paths and how they appear as separate paths and how they are treated in Geetaa.

First, I will turn to Dhyaana yoga in which the goal is the attainment of Knowledge in the form of Direct Experience of the true Self.