Jnana

“ Jnana teaches that the world should be given up, but not on that account to be abandoned. To be in the world, but not of it, is the true test of the Sannyasin. This idea of renunciation has been in some form common to nearly all religions. Jnana demands that we look upon all alike, that we see only "sameness". Praise and blame, good and bad, even heat and cold, must be equally acceptable to us. ”

“ Jnana Yoga is communion with God by means of right discrimination and knowledge in its highest sense. The object of a Jnani Jnana Yoga. is to know and realize the Absolute. He discriminates between the Absolute Reality and the unreal phenomena by saying: "Not this," "Not this," until he comes to a point where all discrimination between the Real and the unreal ceases and the Absolute Brahman is realized in Samadhi. Karma Yoga is communion with God by means of work. It is what you are teaching. ”

“ To know the Om is to know the secret of the universe. The object of Jnana - Yoga is the same as that of Bhakti and Raja Yogas, but the method is different. This is the Yoga for the strong, for those who are neither mystical nor devotional, but rational. ”

“ The Jnana Kanda, as embodying the spiritual teachings of the Vedas known as the Upanishads and the Vedanta, has always been cited as the highest authority by all our teachers, philosophers, and writers, whether dualist, or qualified monist, or monist. Whatever be his philosophy or sect, every one in India has to find his authority in the Upanishads. ”

“ They speak of Varna and Âsrama, of differences in time, space, age and objects, of Svarga and Naraka.
"The sense of right and wrong is not innate but it is acquired from the scriptures, and the same scriptures undermine all ideas of difference. All this is confounding to me."
Shri Krishna replied: —
"I have spoken of three paths leading to the attainment of Moksha by men — Jnâna, Karma and Bhakti Yogas. There is no other means what so ever of attaining Moksha. Jnâna Yoga is for those that are disgusted with the performance of Karma and so give it up. ”

“ According to Vyavahara Naya, that is called Jiva, which is possessed of four Pranas, viz., Indriya (the senses) , Bal (force) , Ayu (life) and Ana-prana (respiration) into the three periods of time (viz., the present, the past and the future) , and according to Nischaya Naya that which has consciousness is called Jiva. Upayoga is of two kinds, Darshana and Jnana. Darshana is of four kinds, Darshana is known to be (divided into) Chaksu, Achuksu; Avadhi and Kevala. Jnana is of eight kinds, viz., Jnana and Ajnana of Mati, Sruta and Avadhi, manah-paryaya and Kevala. ”

“ Narada replied: "No, Lord, that is all I pray for." Jnana (knowledge) varies in degree and kind. There is first the knowledge belonging to men of Degrees of the world knowledge. the world—ordinary mortals. This knowledge is not sufficiently power- ful. It may be compared to the light of a lamp which illumines only the inside of a room. The knowledge of a Bhakta (devotee) is a stronger light and may be compared to the light of the moon which causes to be visible things outside the room as well as those inside of it. ”

“ The Yogi meditates upon various centres in his body and manipulates powers in his mind. The Jnâni says the mind does not exist, neither the body. This idea of the body and of the mind must go, must be driven off; therefore it is foolish to think of them. It would be like trying to cure one ailment by bringing in another. His meditation therefore is the most difficult one, the negative; he denies everything, and what is left is the Self. This is the most analytical way. The Jnâni wants to tear away the universe from the Self by the sheer force of analysis. ”

“ The Yogi says: “I must be careful of the body so that I may go on steadily and finally attain liberation.” The Jnâni feels that he cannot wait, he must reach the goal this very moment. [Pg 140] He says: “I am free through eternity, I am never bound; I am the God of the universe through all eternity. Who shall make me perfect? I am perfect already.” When a man is perfect he sees perfection in others. When he sees imperfection, it is his own mind projecting itself. How can he see imperfection if he has not got it in himself? So the Jnâni does not care for perfection or imperfection. ”

“ We are to take duty as a law of our very existence. Yajna is only another name for this law. The Lord of beings, having created all beings with the Yajna, said of yore, — "You shall prosper by the performance of this Yajna and this Yajna shall be the producer of all desired objects for you." Yajna consists of mutual sacrifices, as all beings are dependent on one another. "Think of the Devas by means of Yajna, and the Devas shall think of you." All our actions may be classed under duties — duties which we owe to the Devas, the Pitris, the sages, the animals and to other men. ”

“ Hearing this speech of Sitā, Hanumān, son unto the Wind-god, with his joined hands raised to his head, said,—"Soon shall Kākutstha come, surrounded by the foremost monkeys and bears; and, vanquishing the foe in fight, shall remove thy grief. Find I none either among men, or Asuras, or celestials, that dares remain before him as he discharges his shafts. For thee, in especial, he can stand in conflict even the Sun, Indra, nay—Yama himself, that offspring of the Sun. For thee, he prepareth himself to conquer the Earth bounded by the main; and victory, thou daughter of Janaka, shall be Rāma's." ”

“ Thus he explains the Yajna (sacrificial cult) as “the entertainment of the learned in proportion to their worth, the business of manufacture, the experiment and application of chemistry, physics and the arts of peace; the instruction of the people, the purification of the air, the nourishment of vegetables by the employment of the principles of meteorology, called Agni-Notri in Sanskrit.” He denied that the Vedas warranted the caste system, but wished to retain the four grades as orders of learning to which admission should be won by examination. ”

“ Old though I am, thou shalt not be able to carry away with safety Jānaki in my presence, young, accoutered in mails as thou art with bow and arrows in thy hands and ascending a car. As it is not easy to destroy, by the reasonings of Logic, Vedas and Sruties containing eternal and immutable truths, so thou shalt not be able to carry away Vaidehi by force before me. If thou art a hero do thou fight. Or do thou wait for a moment, O Rāvana, thou shalt also embrace the earth like unto Khara. ”

“ How can we see the sights of this city, without a single pice between us? And how on earth are you going to take me back to Ananta's?"
"You forget God quickly, now that your stomach is filled." My words, not bitter, were accusatory. How short is human memory for divine favors! No man lives who has not seen certain of his prayers granted.
"I am not likely to forget my folly in venturing out with a madcap like you!"
"Be quiet, Jitendra! The same Lord who fed us will show us Brindaban, and return us to Agra." ”

“ For the rest, the Jains, like the Buddhists, reject the Veda, they accept the tenets of karma and of nirvana, and believe in the transmigration of souls. They also believe in twenty-five Tirthakaras, or Jinas, as the early Buddhists believed in twenty-four Buddhas who had risen before Gautama Buddha. The sacred books, or Agamas, of the Jains consist of seven divisions, among which the eleven Angas form the first and most important division.
Among the other sects of ascetics which flourished side by side with the Buddhists and the Nirgranthas in the sixth century b. ”

“ No sign will be given to it but the sign of Jonah, the prophet. 30 For even as Jonah became a sign to the Ninevites, so will also the Son of Man be to this generation. 31 The Queen of the South will rise up in the judgment with the men of this generation, and will condemn them: for she came from the ends of the earth to hear the wisdom of Solomon; and behold, one greater than Solomon is here. 32 The men of Nineveh will stand up in the judgment with this generation, and will condemn it: for they repented at the preaching of Jonah, and behold, one greater than Jonah is here. ”

“ The ideal Javanese girl is silent and expressionless as a wooden doll, speaking only when it is necessary, and then with a little whispering voice which can hardly be heard by an ant; she must walk foot before foot and slowly like a snail, laugh silently without opening her lips; it is unseemly for the teeth to show, that is to be like a clown.
Ni sinned every second.
A dull, monotonous, slow mode of life began for her. Day after day passed wearily away amid the same occupations, and the same people. Sometimes there would be a bright spot in those first dark days, a visit from Letsy. ”

“ And I could not search for Vaidehi elsewhere; for in the matter of search, people always search for women even among women. And people search for creatures among the species to which they happen to belong: none searcheth for a lost lady among female deer. Therefore have I with a pure heart explored the entire inner apartment of Rāvana; but Janaka's daughter I see not." And Hanumān endowed with prowess saw the daughters of gods, and Gandharbas, and Nāgas; hut he saw not Jānaki. ”

“ O daughter of Janaka, do thou exercise, thy supremacy, over all my wives, living in my seraglio and gifted with all accomplishments. O thou having black hair, all my wives are foremost in beauty over the three worlds. And they shall all attend thee like unto Apsarās waiting upon the Goddess of wealth. O thou having beautiful eye brows and well-developed hips, do thou, along with me, enjoy at thy pleasure all the wealth and riches of Kuvera.323 O worshipful damsel, in asceticism, strength or prowess, wealth or fame, Rāma is not my equal. Do thou therefore at thy pleasure drink, enjoy and eat. ”

“ We Javanese cannot live without flowers and sweet odours. The native flowers in their splendour awaken in me a world of thought and feeling whenever I breathe in their perfume. Days afterwards it lives in my memory, and I feel the strong Javanese blood coursing through my veins. Oh soul of my people, that used to be too beautiful, that was full of kindness, poetry, gentleness and modesty—what has become of you? What have time and slothfulness not made of you? ”

“ The flowers that we see all around us are beautiful, beautiful is the rising of the morning sun, beautiful are the variegated hues of nature. The whole universe is beautiful, and man has been enjoying it since his appearance on earth. Sublime and awe-inspiring are the mountains; the gigantic rushing rivers rolling towards the sea, the trackless deserts, the infinite ocean, the starry heavens — all these are awe-inspiring, sublime, and beautiful indeed. The whole mass of existence which we call nature has been acting on the human mind since time immemorial. ”

“ They prefer, however, to use the names Jina and Arhat, while the Buddhists prefer to speak of Buddha as Tathâgata or Sugata. The title Tîrthakara is peculiar to the Jainas. Among the Buddhists it is a designation for false teachers. [6]
The Jaina says further, however, that there was more than one Jina. Four and twenty have, at long intervals, appeared and have again and again restored to their original purity the doctrines darkened by evil influences. They all spring from noble, warlike tribes. Only in such, not among the low Brâhmaṇs, can a Jina see the light of the world. ”

“ Larger and smaller communities of Jainas or Arhata,--that is followers of the prophet, who is generally called simply the Jina--'the conqueror of the world',--or the Arhat--'the holy one',--are to be found in almost every important Indian town, particularly among the merchant class. In some provinces of the West and North-west, in Gujarât, Râjputâna, and the Panjâb, as also in the Dravidian districts in the south,--especially in Kanara,--they are numerous; and, owing to the influence of their wealth, they take a prominent place. ”

“ Ask who Jina is, and the Jaina will give exactly the same answer as the Buddhist with respect to Buddha. He is originally an erring man, bound with the bonds of the world, who,--not by the help of a teacher, nor by the revelation of the Vedas--which, he declares, are corrupt--but by his own power, has attained to omniscience and freedom, and out of pity for suffering mankind preaches and declares the way of salvation, which he has found. Because he has conquered the world and the enemies in the human heart, he is called Jina "the Victor", Mahâvîra, "the great hero" ”

“ The image (lingam) is the deity: the Jangam is the wearer or fellow worshipper: and he who breathes the sacred spell in the ear is the Guru. Thus he supplies the link between the god and the worshipper, and ever after is looked upon with affection as the true parent: even more respected than the father according to the flesh. For, says the Jangam, I am one with the deity, and he alone is my father who conferred this unity on me.
“Brahmins frequently allege that the Jangams are a depraved sect, who are guided by the Tantras or heretical books,” says Mr. ”

“ I shall be well, my child, if Rāma fired with rage, do not render all the world bereft of Rākshasas; if Janaka's daughter hath not sprung to compass thy destruction, if a dreadful disaster do not befall thee because of Sitā, and if having obtained for her lord thee that art wilful and wicked, the city of Lankā with thee and the Rākshasas do not meet with utter extermination. The sovereign who is wicked, whimsical and of evil intent like thee, bringeth about his own destruction as well as that of his kingdom and relatives. ”