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?
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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
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)