4 Rollback to Revision 2
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According to Adhyatma Ramayana (Aranya Kanda, 4th Sarga):

बुद्धिप्राणमनोदेहाहङ्कृतिभ्यो विलक्षणः । चिदात्माहं नित्यशुद्धो बुद्ध एवेति निश्चयम् ॥ ३८॥

38. Jnana (knowledge of the Spirit) is that knowledge by which one gets certitude that the real ‘I' is distinct from Buddhi, Prana, Ahamkara (I-sense), Manas (Mind) and body, but is, on the other hand, one with Pure Consciousness, eternal, pure and wakeful.

येन ज्ञानेन संवित्ते तज्ज्ञानं निश्चितं च मे । विज्ञानं च तदैवैतत्साक्षादनुभवेद्यदा ॥ ३९॥

39. When this conviction becomes a constant realisation or actuality, that is called Vijnana (Enlightenment).

Swami Vivekananda says (Complete Works, V7, p 197-198; and here under the title Conversations and Dialogues, sub-title I - XXIX, sub-sub-title XV - http://cwsv.belurmath.org/volume_7/vol_7_frame.htm):

According to Adhyatma Ramayana (Aranya Kanda, 4th Sarga):

बुद्धिप्राणमनोदेहाहङ्कृतिभ्यो विलक्षणः । चिदात्माहं नित्यशुद्धो बुद्ध एवेति निश्चयम् ॥ ३८॥

38. Jnana (knowledge of the Spirit) is that knowledge by which one gets certitude that the real ‘I' is distinct from Buddhi, Prana, Ahamkara (I-sense), Manas (Mind) and body, but is, on the other hand, one with Pure Consciousness, eternal, pure and wakeful.

येन ज्ञानेन संवित्ते तज्ज्ञानं निश्चितं च मे । विज्ञानं च तदैवैतत्साक्षादनुभवेद्यदा ॥ ३९॥

39. When this conviction becomes a constant realisation or actuality, that is called Vijnana (Enlightenment).

Swami Vivekananda says (Complete Works, V7, p 197-198; and here under the title Conversations and Dialogues, sub-title I - XXIX, sub-sub-title XV - http://cwsv.belurmath.org/volume_7/vol_7_frame.htm):

Swami Vivekananda says (Complete Works, V7, p 197-198; and here under the title Conversations and Dialogues, sub-title I - XXIX, sub-sub-title XV - http://cwsv.belurmath.org/volume_7/vol_7_frame.htm):

3 Added scriptural source for Jnana and Vijnana
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According to Adhyatma Ramayana (Aranya Kanda, 4th Sarga):

बुद्धिप्राणमनोदेहाहङ्कृतिभ्यो विलक्षणः । चिदात्माहं नित्यशुद्धो बुद्ध एवेति निश्चयम् ॥ ३८॥

38. Jnana (knowledge of the Spirit) is that knowledge by which one gets certitude that the real ‘I' is distinct from Buddhi, Prana, Ahamkara (I-sense), Manas (Mind) and body, but is, on the other hand, one with Pure Consciousness, eternal, pure and wakeful.

येन ज्ञानेन संवित्ते तज्ज्ञानं निश्चितं च मे । विज्ञानं च तदैवैतत्साक्षादनुभवेद्यदा ॥ ३९॥

39. When this conviction becomes a constant realisation or actuality, that is called Vijnana (Enlightenment).

Swami Vivekananda says (Complete Works, V7, p 197-198; and here under the title Conversations and Dialogues, sub-title I - XXIX, sub-sub-title XV - http://cwsv.belurmath.org/volume_7/vol_7_frame.htm):

Swami Vivekananda says (Complete Works, V7, p 197-198; and here under the title Conversations and Dialogues, sub-title I - XXIX, sub-sub-title XV - http://cwsv.belurmath.org/volume_7/vol_7_frame.htm):

According to Adhyatma Ramayana (Aranya Kanda, 4th Sarga):

बुद्धिप्राणमनोदेहाहङ्कृतिभ्यो विलक्षणः । चिदात्माहं नित्यशुद्धो बुद्ध एवेति निश्चयम् ॥ ३८॥

38. Jnana (knowledge of the Spirit) is that knowledge by which one gets certitude that the real ‘I' is distinct from Buddhi, Prana, Ahamkara (I-sense), Manas (Mind) and body, but is, on the other hand, one with Pure Consciousness, eternal, pure and wakeful.

येन ज्ञानेन संवित्ते तज्ज्ञानं निश्चितं च मे । विज्ञानं च तदैवैतत्साक्षादनुभवेद्यदा ॥ ३९॥

39. When this conviction becomes a constant realisation or actuality, that is called Vijnana (Enlightenment).

Swami Vivekananda says (Complete Works, V7, p 197-198; and here under the title Conversations and Dialogues, sub-title I - XXIX, sub-sub-title XV - http://cwsv.belurmath.org/volume_7/vol_7_frame.htm):

2 pointing jnana and vijnana meanings for clear reading and corrected some spellings, emphasized useful sentences accordance with question expectation
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The path of knowledge is commonly referred to as Jnana Yoga. What is meant by Jnana depends upon the scripture being read. Oftentimes scripture will distinguish between Vijnana (refers to Knowledge -meaning Realization of Brahman, Transcendent Perception of the Ultimate) and Jnana (meaning mental and scriptural knowledge/understanding of Brahman, but not Realization).

  • Vijnana (refers to Knowledge -meaning Realization of Brahman, Transcendent Perception of the Ultimate) and
  • Jnana (meaning mental and scriptural knowledge/understanding of Brahman, but not Realization).

Other times Jnana is simply referring to Vijnana.

Disciple: Sir, now you are speaking of Jnana; but sometimes you proclaim the superiority of Bhakti, sometimes of Karma, and sometimes of Yoga [meaning Raja]. This confuses our understanding.

Swamiji: Well, the truth is this. The knowledge of Brahman is the ultimate goal — the highest destiny of manThe knowledge of Brahman is the ultimate goal — the highest destiny of man. But man cannot remain absorbed in Brahman all the time. When he comes out of it, he must have something to engage himself. At that time he should do such work as will contribute to the real well-being of people. Therefore do I urge you in the service of Jivas in a spirit of oneness. But, my son, such are the intricacies of work, that even great saints are caught in them and become attached. Therefore work has to be done without any desire for results. This is the teaching of the Gita. But know that in the knowledge of Brahman there is no touch of any relation to work. Good works, at the most, purify the mind. Therefore has the commentator Shankara so sharply criticisedcriticized the doctrine of the combination of Jnana and Karma. Some attain to the knowledge of Brahman by the means of unselfish work. This is also a means, but the end is the realisation of Brahmanbut the end is the realization of Brahman. Know this thoroughly that the goal of the path of discrimination and of all other modes of practice is the realisationrealization of Brahman.

Disciple: Now, sir, please tell me about the utility of Raja-Yoga and Bhakti-Yoga.

Swamiji: Striving in these paths also some attain to the realisation of Brahman. The path of Bhakti or devotion of God is a slow process, but is easy of practice. In the path of Yoga there are many obstacles; perhaps the mind runs after psychic powers and thus draws you away from attaining your real nature. Only the path of Jnana is of quick fruition and the rationale of all other creeds; hence it is equally esteemed in all countries and all agesOnly the path of Jnana is of quick fruition and the rationale of all other creeds; hence it is equally esteemed in all countries and all ages. But even in the path of discrimination [Jnana Yoga] there is the chance of the mind getting stuck in the interminable net of vain argumentation. Therefore along with it, meditation [Raja Yoga] should be practisedpracticed. By means of discrimination and meditation [Jnana and Raja], the goal or Brahman has to be reached. One is sure to reach the goal by practisingpracticing in this way. This, in my opinion, is the easy path ensuring quick success.

The path of knowledge is commonly referred to as Jnana Yoga. What is meant by Jnana depends upon the scripture being read. Oftentimes scripture will distinguish between Vijnana (refers to Knowledge -meaning Realization of Brahman, Transcendent Perception of the Ultimate) and Jnana (meaning mental and scriptural knowledge/understanding of Brahman, but not Realization). Other times Jnana is simply referring to Vijnana.

Disciple: Sir, now you are speaking of Jnana; but sometimes you proclaim the superiority of Bhakti, sometimes of Karma, and sometimes of Yoga [meaning Raja]. This confuses our understanding.

Swamiji: Well, the truth is this. The knowledge of Brahman is the ultimate goal — the highest destiny of man. But man cannot remain absorbed in Brahman all the time. When he comes out of it, he must have something to engage himself. At that time he should do such work as will contribute to the real well-being of people. Therefore do I urge you in the service of Jivas in a spirit of oneness. But, my son, such are the intricacies of work, that even great saints are caught in them and become attached. Therefore work has to be done without any desire for results. This is the teaching of the Gita. But know that in the knowledge of Brahman there is no touch of any relation to work. Good works, at the most, purify the mind. Therefore has the commentator Shankara so sharply criticised the doctrine of the combination of Jnana and Karma. Some attain to the knowledge of Brahman by the means of unselfish work. This is also a means, but the end is the realisation of Brahman. Know this thoroughly that the goal of the path of discrimination and of all other modes of practice is the realisation of Brahman.

Disciple: Now, sir, please tell me about the utility of Raja-Yoga and Bhakti-Yoga.

Swamiji: Striving in these paths also some attain to the realisation of Brahman. The path of Bhakti or devotion of God is a slow process, but is easy of practice. In the path of Yoga there are many obstacles; perhaps the mind runs after psychic powers and thus draws you away from attaining your real nature. Only the path of Jnana is of quick fruition and the rationale of all other creeds; hence it is equally esteemed in all countries and all ages. But even in the path of discrimination [Jnana Yoga] there is the chance of the mind getting stuck in the interminable net of vain argumentation. Therefore along with it, meditation [Raja Yoga] should be practised. By means of discrimination and meditation [Jnana and Raja], the goal or Brahman has to be reached. One is sure to reach the goal by practising in this way. This, in my opinion, is the easy path ensuring quick success.

The path of knowledge is commonly referred to as Jnana Yoga. What is meant by Jnana depends upon the scripture being read. Oftentimes scripture will distinguish between

  • Vijnana (refers to Knowledge -meaning Realization of Brahman, Transcendent Perception of the Ultimate) and
  • Jnana (meaning mental and scriptural knowledge/understanding of Brahman, but not Realization).

Other times Jnana is simply referring to Vijnana.

Disciple: Sir, now you are speaking of Jnana; but sometimes you proclaim the superiority of Bhakti, sometimes of Karma, and sometimes of Yoga [meaning Raja]. This confuses our understanding.

Swamiji: Well, the truth is this. The knowledge of Brahman is the ultimate goal — the highest destiny of man. But man cannot remain absorbed in Brahman all the time. When he comes out of it, he must have something to engage himself. At that time he should do such work as will contribute to the real well-being of people. Therefore do I urge you in the service of Jivas in a spirit of oneness. But, my son, such are the intricacies of work, that even great saints are caught in them and become attached. Therefore work has to be done without any desire for results. This is the teaching of the Gita. But know that in the knowledge of Brahman there is no touch of any relation to work. Good works, at the most, purify the mind. Therefore has the commentator Shankara so sharply criticized the doctrine of the combination of Jnana and Karma. Some attain to the knowledge of Brahman by the means of unselfish work. This is also a means, but the end is the realization of Brahman. Know this thoroughly that the goal of the path of discrimination and of all other modes of practice is the realization of Brahman.

Disciple: Now, sir, please tell me about the utility of Raja-Yoga and Bhakti-Yoga.

Swamiji: Striving in these paths also some attain to the realisation of Brahman. The path of Bhakti or devotion of God is a slow process, but is easy of practice. In the path of Yoga there are many obstacles; perhaps the mind runs after psychic powers and thus draws you away from attaining your real nature. Only the path of Jnana is of quick fruition and the rationale of all other creeds; hence it is equally esteemed in all countries and all ages. But even in the path of discrimination [Jnana Yoga] there is the chance of the mind getting stuck in the interminable net of vain argumentation. Therefore along with it, meditation [Raja Yoga] should be practiced. By means of discrimination and meditation [Jnana and Raja], the goal or Brahman has to be reached. One is sure to reach the goal by practicing in this way. This, in my opinion, is the easy path ensuring quick success.

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