Namaskar to all saintly ladies and gentlemen

I'd like to know about jñāna-yoga.

  • Do jñāna-yogīs meditate?

  • If they practice dhyāna-yoga, what do they meditate upon?

  • Is there any siloka how and what jñāna-yogī meditate?

  • Gyana yogis realize Self or Atman, hence its also called Self-realization or Atman gyan.Avadhuta Geeta is an example of a gyani Dattatreya undergoing Self-realization and sharing experiences with his disciples.Usually after realization gyanis go mute in the non-dual Nirvikalpa Samadhi,hence there are not any shloka or mantras but the Self/Atman, the source of all, that is meditated upon.At extreme levels some gyanis end up on streets as mute, naked and dirt smeared avadhutas because of absorption in the real Self and forgetting their earthly body like Jadabharat, Shukdev, Trailanga swami etc.
    – user21800
    Commented Oct 8, 2020 at 12:28
  • Dear Manu Kumar, Thank you for your teaching. Commented Oct 11, 2020 at 7:22
  • I did not know the "vote" or " accept an answer". I'll figure out those things. If I can't, please teach me. Thank you for your advice. Commented Oct 19, 2020 at 6:44

2 Answers 2


Some Jnanis follow the method of Neti Neti (not this, Not this).

"He who is called Brahman by the jnanis is known as Atman by the yogis and as Bhagavan by the bhaktas. The same brahmin is called priest, when worshipping in the temple, and cook, when preparing a meal in the kitchen. The jnani, sticking to the path of knowledge, always reasons about the Reality, saying, 'Not this, not this'. Brahman is neither 'this' nor 'that'; It is neither the universe nor its living beings. Reasoning in this way, the mind becomes steady. Then it disappears and the aspirant goes into samadhi. This is the Knowledge of Brahman. It is the unwavering conviction of the jnani that Brahman alone is real and the world illusory. All these names and forms are illusory, like a dream. What Brahman is cannot be described. One cannot even say that Brahman is a Person. This is the opinion of the jnanis, the followers of Vedanta philosophy.

"But the bhaktas accept all the states of consciousness. They take the waking state to be real also. They don't think the world to be illusory, like a dream. They say that the universe is a manifestation of God's power and glory. God has created all these — sky, stars, moon, sun, mountains, ocean, men, animals. They constitute His glory. He is within us, in our hearts. Again, He is outside. The most advanced devotees say that He Himself has become all this — the twenty-four cosmic principles, the universe, and all living beings. The devotee of God wants to eat sugar, not to become sugar. (All laugh.)

The Gospel of Sri Ramakrishna, Chapter 5, The Master and Keshab, October 27, 1882

Other Jnanis adopt the method of self enquiry.

MASTER : "No one can say with finality that God is only 'this' and nothing else. He is formless, and again He has forms. For the bhakta He assumes forms. But He is formless for the jnani, that is, for him who looks on the world as a mere dream. The bhakta feels that he is one entity and the world another. Therefore God, reveals Himself to him as a Person. But the jnani — the Vedantist, for instance — always reasons, applying the process of 'Not this, not this'. Through this discrimination he realizes, by his inner perception, that the ego and the universe are both illusory, like a dream. Then the jnani realizes Brahman in his own consciousness. He cannot describe what Brahman is.

"Do you know what I mean? Think of Brahman, Existence-Knowledge- Bliss Absolute, as a shoreless ocean. Through the cooling influence, as it were, of the bhakta's love, the water has frozen at places into blocks of ice. In other words, God now and then assumes various forms for His lovers and reveals Himself to them as a Person. But with the rising of the sun of Knowledge, the blocks of ice melt. Then one doesn't feel any more that God is a Person, nor does one see God's forms. What He is cannot be described. Who will describe Him? He who would do so disappears. He cannot find his 'I' any more.

"If one analyses oneself, one doesn't find any such thing as 'I'. Take an onion, for instance. First of all you peel off the red outer skin; then you find thick white skins. Peel these off one after the other, and you won't find anything inside.

"In that state a man no longer finds the existence of his ego. And who is there left to seek it? Who can describe how he feels in that state — in his own Pure Consciousness — about the real nature of Brahman? Once a salt doll went to measure the depth of the ocean. No sooner was it in the water than it melted. Now who was to tell the depth?

"There is a sign of Perfect Knowledge. Man becomes silent when It is attained. Then the 'I', which may be likened to the salt doll, melts in the Ocean of Existence-Knowledge-Bliss Absolute and becomes one with It. Not the slightest trace of distinction is left.

"As long as his self-analysis is not complete, man argues with much ado. But he becomes silent when he completes it. When the empty pitcher has been filled with water, when the water inside the pitcher becomes one with the water of the lake outside, no more sound is heard. Sound comes from the pitcher as long as the pitcher is not filled with water.

"People used to say in olden days that no boat returns after having once entered the black waters' of the ocean.

"All trouble and botheration come to an end when the 'I' dies.

The Gospel of Sri Ramakrishna, Chapter 6, The Master with the Brahmo devotees, October 28, 1882

  • Thank you. vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam / brahmeti paramātmeti bhagavān iti śabdyate. "The Absolute Truth is realized in three phases of understanding by the knower of the Absolute Truth, and all of them are identical. Such phases of the Absolute Truth are expressed as Brahman, Paramātmā, and Bhagavān." (Bhāg. 1.2.11) These three aspects can be explained by the example of the sun. One who is satisfied by simply understanding the sunshine— glaring effulgence of its impersonal nature—may be compared to those who can realize only the Brahman feature of the Absolute Truth. Commented Oct 11, 2020 at 8:01

jnana-yogis receive jnana from Guru that he is part of parmatma and hence meditating on that conviction alone will make him parmatma/liberated.

Vijyanbhairava Tantra, verse 102 talks about such yogi:

'सर्वज्ञः सर्वकर्ता च व्यापक: परमेश्वर:।
स एवाहं शैवधर्मा इति दार्ढ्याच्छिवो भ्रवेत् ॥

"The Highest Lord is omniscient, omnipotent and omnipresent. As I have the characteristic of Siva. I am that very Siva. With this strong conviction, one becomes Siva Himself".

The same thing has also been said in the verse 117 in Spandakarika;

"The realization of oneself as Siva is the acquisition of ambrosia This is verily the veritable seizure of the Self This constitutes the diksha for Nirvana and this confers on oneself the realization of one's identity with Shiva" (117)

  • Someone says that the meditation object for jñānī is Brahmajyoti. It seems like that the meditation objects are different according to one's belief. Commented Oct 8, 2020 at 12:13
  • @Radhikadasi Depends on what they mean by "Brahmajyoti"
    – TheLittleNaruto
    Commented Oct 8, 2020 at 12:20
  • According to Bhavad-Gita 14-27, Bhagavan Sri Krsna says brahmaṇo hi pratiṣṭhāham amṛtasyāvyayasya ca / śāśvatasya ca dharmasya sukhasyaikāntikasya ca "And I am the basis of the impersonal Brahman, which is immortal, imperishable and eternal and is the constitutional position of ultimate happiness." Commented Oct 11, 2020 at 7:27
  • @Radhikadasi Yes he said that; but There is no mentioning of "brahmajyoti" in the verse you shared.
    – TheLittleNaruto
    Commented Oct 11, 2020 at 7:33
  • In Śrī brahma-saṁhitā 5.40, yasya prabhā prabhavato jagad-aṇḍa-koṭi-koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam / tad brahma niṣkalam anantam aśeṣa-bhūtaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi "I worship Govinda, the primeval Lord, whose effulgence is the source of the nondifferentiated Brahman mentioned in the Upaniṣads, being differentiated from the infinity of glories of the mundane universe appears as the indivisible, infinite, limitless, truth." So, what everything exist is coming from ādi-puruṣaṁ Sri Govinda, Kṛṣṇa Himself. Commented Oct 11, 2020 at 7:38

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