Vedânta Philosophy: Lectures On Jnâna Yoga
Jnâna Yogai
Jnâna YogaWritingsAddress by Swami Vivekananda on “The Ideal of a Universal Religion”Vedanta Philosophy: Lectures by the Swami Vivekananda on “The Cosmos”Vedanta Philosophy: Lecture by the Swami Vivekananda on “The Atman”Vedanta Philosophy: Lecture by the Swami Vivekananda on “The Real andApparent Man”Vedanta Philosophy: Lecture by the Swami Vivekananda on “Bhakti Yoga”The Vedanta Philosophy: An Address Before the Graduate PhilosophicalSociety of Harvard UniversityVedanta Philosophy: Eight Lectures by the Swami Vivekananda on KarmaYoga (The Secret of Work)Vedanta Philosophy: Lectures by the Swami Vivekananda on Raja Yoga andOther SubjectsMy MasterVedanta Philosophy: Lectures by the Swami Vivekananda on Jnana Yogaii
Vedânta PhilosophyLectures on Jnâna Yoga1902Swâmi Vivekânanda1863–1902信YOGeBooks: Hollister, MO2013:09:02:06:20:07iii
Vedânta Philosophy Lectures on Jnâna YogaCopyrightYOGeBooks by Roger L. Cole, Hollister, MO 65672 2010 YOGeBooks by Roger L. ColeAll rights reserved. Electronic edition published 2010isbn: 978‑1‑61183‑028‑6 (pdf)isbn: 978‑1‑61183‑029‑3 (epub)www.yogebooks.comiv
ContentsI. The Song of the Sannyasin.II. The Necessity of Religion.III.The Real Nature of Man.IV. Mâyâ and Illusion.V. Mâyâ and the Evolution of the Conception of God.VI.Mâyâ and Freedom.VII.The Absolute and Manifestation.VIII.Unity in Diversity.IX.God in Everything.X.Realization.XI.The Freedom of the Soul.XII.Practical Vedânta I.XIII. Practical Vedânta II.XIV.Practical Vedânta III.XV.Practical Vedânta IV.XVI. Vedânta in All Its Phases.XVII. Vedânta.v
Vedânta Philosophy Lectures on Jnâna Yogavi
PrefaceVedânta Philosophy regards the religious tendencies ofmankind as being of four main divisions, the dividinglines not being necessarily sharply defined, for morethan one of these tendencies may be found in one individual.Broadly speaking, there is a large class of men who seek toexpress their religious ideas through ethical work, throughconstant effort to help and uplift their fellow‑men. Then thereare others of a strongly devotional character, who find in loveand worship the satisfaction of their religious needs. Othersagain, of more mystical nature, prefer to realize their idealsthrough concentration and meditation. Lastly, there is a class ofmen of strongly analytical natures who must have the sanctionof logic and reason for every belief and who therefore take thepath of philosophy and discrimination.The books by Swâmi Vivekânanda already published havebeen intended to meet the inquiries of the first three classesof men. The present work is adapted for the last class, thephilosophers. Jnâna Yoga is, as its name implies, the yoga, ormethod, of realizing our divine nature through wisdom (Jnâna).Wisdom is not knowledge in its ordinary sense, although itincludes it. It is that higher knowledge which is self‑illumination.vii
Vedânta Philosophy Lectures on Jnâna YogaThis is equally the goal of every yoga, or method, the differencelying only in the path chosen for reaching that goal.The present volume consists chiefly of lectures which weredelivered in London, England. Two were given in India, andare consequently new both in England and in this country.The lectures deal with the teachings of the Upanishads, whichcontain the essence of Vedânta. Some of these Upanishads areamong the most ancient of the Hindu Scriptures, and show awonderful insight into the great truths underlying all religiousaspiration. It is because Vedânta is a religion of principles, notof external authority, that the late Professor Max Müller said ofit: “Vedânta has room for almost every religion; nay, it embracesthem all.”viii
Jnâna Yoga1
Jnâna Yoga2
I.The Song of the Sannyasin.Wake up the note! The song that had its birthFar off, where worldly taint could never reach;In mountain caves, and glades of forest deep,Whose calm no sigh for lust or wealth or fameCould ever dare to break; where rolled the streamOf knowledge, truth, and bliss that follows both.Sing high that note, Sannyâsin bold! Say—“Om tat sat, Om!”Strike off thy fetters! Bonds that bind thee down,Of shining gold, or darker, baser ore;Love, hate—good, bad—and all the dual throng.Know slave is slave, caressed or whipped, not free;For fetters tho’ of gold, are not less strong to bind.Then off with them Sannyâsin bold! Say—“Om tat sat, Om!”Let darkness go; the will‑o’‑the‑wisp that leadsWith blinking light to pile more gloom on gloom.This thirst for life, for ever quench; it drags,From birth to death and death to birth, the soul.3
Jnâna YogaHe conquers all who conquers self. Know thisAnd never yield, Sannyâsin bold! Say—“Om tat sat, Om!”“Who sows must reap,” they say, “and cause must bringThe sure effect; good, good; bad, bad; and noneEscape the law. But whoso wears a formMust wear the chain.” Too true, but far beyondBoth name and form is Atman, ever free.Know thou art That, Sannyâsin bold! Say!“Om tat sat, Om!”They know not truth, who dream such vacant dreamsAs father, mother, children, wife and friend.The sexless Self! Whose father He? Whose child?Whose friend, whose foe is He who is but One?The Self is all in all, naught else exists;And thou art That, Sannyâsin bold! Say!“Om tat sat, Om!”There is but One—The Free—The Knower—Self!Without a name, without a form or stain;In Him is Mâyâ dreaming all this dream.The Witness, He appears as nature, soul.Know thou art That, Sannyâsin! Say—“Om tat sat, Om!”Where seekest thou? That freedom, friend, this worldNor that, can give. In books and temples vainThy search. Thine only is the hand that holdsThe rope that drags thee on. Then, cease lament,Let go thy hold, Sannyâsin bold! Say—“Om tat sat, Om!”Say—“Peace to all; from me no danger be4
The Song of the SannyasinTo aught that lives; in those that dwell on high,In those that lowly creep, I am the Self in all!All life, both here and there, do I renounce,And heav’ns, earths and hells; all hopes and fears.”Thus cut thy bonds, Sannyâsin bold! Say—“Om tat sat, Om!”Heed then no more how body lives or goes,Its task is done. Let Karma float it down,Let one put garlands on, another kickThis frame; say naught. No praise or blame can beWhere praiser, praised—and blamer, blamed—are one.Thus be thou calm, Sannyâsin bold! Say—“Om tat sat, Om!”Truth never comes where lust and fame and greedOf gain reside. No man who thinks of womanAs his wife can ever perfect be;Nor he who owns the least of things, nor heWhom anger chains, can pass thro’ Mâyâ’s gates.So, give these up, Sannyâsin bold! Say—“Om tat sat, Om!”Have thou no home. What home can hold thee, friend?The sky thy roof, the grass thy bed; and foodWhat chance may bring, well cooked or ill, judge not.No food or drink can taint that noble selfWhich knows itself. Like rolling river, beThou ever free, Sannyâsin bold! Say—“Om tat sat, Om!”Few only know the truth. The rest will hateAnd laugh at thee, great one; but pay no heed.Go thou, the free, from place to place, and helpThem out of darkness, Mâyâ’s veil. Without5
Jnâna YogaThe fear of pain or search for pleasure, goBeyond them both Sannyâsin bold! Say—“Om tat sat, Om!”Thus day to day, till Karma’s powers spentRelease the soul for ever. No more is birthNor I, nor thou, nor god, nor man. The “I”Has all become, the all is “I,” and bliss.Know thou art That, Sannyâsin bold! Say—“Om tat sat, Om!”6
II.The Necessity of Religion.Of all the forces that have worked and are still working, tomould the destinies of the human race, none, certainly,is more potent than that, the manifestation of whichwe call religion. All social organizations have as a background,somewhere, the workings of that peculiar force, and the greatestcohesive impulse ever brought into play amongst human unitshas been derived from this power of religion. It is obvious to allof us, that in very many cases the bonds of religion have provedstronger than the bonds of race, of climate, or even of descent.It is a well known fact that persons worshipping the same God,believing in the same religion, have stood by each other, withmuch greater strength and constancy than people of merelythe same descent, or even than brothers. Various attemptshave been made to trace the beginnings of religion. In all theancient religions which have come down to us at the presentday we find one claim made—that they are all supernatural;that their genesis is not, as it were, in the human brain, but thatthey have originated somewhere outside of it.Two theories have gained some acceptance amongstmodern scholars. One is the spirit theory of religion, the otherthe evolution of the Infinite. One party maintains that ancestor7
Jnâna Yogaworship is the beginning of religious ideas; the other that religionoriginates in the personification of the powers of nature. Manwants to keep up the memory of his dead relatives, and thinksthey are living even when the body has been dissolved, and hewants to place food for them and, in a certain sense, to worshipthem. Out of that came the growth we call religion. Studyingthe ancient religions of the Egyptians, Babylonians, Chinese,and many other races in America and elsewhere, we find veryclear traces of this ancestor worship being the beginning ofreligion. With the ancient Egyptians the first idea of the soulwas that of a double. This physical man contained in it anotherbeing very similar to it, and when a man died this double wentout of the body and yet lived on. But the life of the doublelasted only as long as the dead body remained intact, and thatis why we find among the Egyptians so much solicitude to keepthe body intact. That is why they built those huge pyramids inwhich they preserved bodies. For, if any portion of the externalbody was hurt, just so would the double be hurt. This is clearlyancestor worship. With the ancient Babylonians we find thesame idea of the double, but with a variation. The double lostall sense of love; it frightened the living to give it food and drink,and to help it in various ways. It even lost all affection for itsown children, its own wife or daughter. Among the ancientHindûs, also, we find traces of this ancestor worship. Amongthe Chinese the basis of their religion may also be said to beclearly ancestor worship, and it still permeates the length andbreadth of that vast country. In fact the only religion that canreally be said to flourish in China is that of ancestor worship.Thus it seems on the one hand a very good position is made outfor those who hold to the theory of ancestor worship as thebeginning of religion.On the other hand there are scholars who go back to ancientÂryan literature. Although in India we find proofs of ancestorworship everywhere, yet in the oldest records there is no trace ofit whatsoever. In the Rig Veda Samhita, the most ancient record8
The Necessity of Religionof the Âryan race, we do not find any trace of it at all. Modernscholars think it is the worship of nature that they find there.The human mind seems to struggle to get a peep behind thescenes. The dawn, the evening, the hurricane, the stupendousand gigantic forces of nature, its beauties, these have exercisedthe human mind, and it aspires to go beyond, to understandsomething about them. In the struggle they endow thesephenomena with personal attributes, giving them souls andbodies, sometimes beautiful, sometimes transcendent. Everyattempt ends by these phenomena becoming abstractionswhether personalized or not. So also it is found with the ancientGreeks; their whole mythology is simply this abstracted natureworship. So also with the ancient Germans, the Scandinavians,and all the other Âryan races. Thus, on this side too a verystrong case has been made out that religion has its origin in thepersonification of the powers of nature.These two views, though they seem to be contradictory, canbe reconciled on a third basis, which to my mind is the real germof religion, and that I propose to call the struggle to transcendthe limitations of the senses. Either man goes to seek for thespirits of his ancestors, or the spirits of the dead, or he wantsto get a glimpse of what there is after the body is dissolved,or he desires to understand the power working behind thestupendous phenomena of nature. Whichever of these is thecase, one thing is certain, that he is trying to transcend thelimitations of the senses. He cannot remain satisfied with hissenses; he wants to go beyond them. The explanation neednot be mysterious. To me it seems very natural that the firstglimpse of religion should come through dreams. The firstidea of immortality man must get through dreams. Is not thedream state a most wonderful state? We know that childrenand untutored minds find very little difference betweendreaming and their waking state. What can be more naturalthan that they find, as natural logic, that even during the sleepstate, when the body is apparently dead, the mind goes on with9
Jnâna Yogaall its intricate workings? What wonder that men will at oncecome to the conclusion that when this body is dissolved forever the same working will go on? This, to my mind, would be amore natural explanation of the supernatural, and through thisdream idea the human mind rises to higher and higher concepts.Of course in time the vast majority of mankind found outthat these dreams were not verified by their awakened states,and that during the dream state it is not that man has a freshexistence, but simply that he recapitulates the experiences ofthe awakened state.But by this time the search had begun, and the search wasinward, and they continued to inquire more deeply into thedifferent stages of the mind, and discovered higher states thaneither the waking or dreaming. This state of things we find inall the organized religions of the world, called either a stateof ecstasy, or inspiration. In all the organized religions, theirfounders, prophets and messengers are declared to have goneinto states of mind which were neither waking nor sleeping,but states in which they came face to face with a new seriesof facts, those relating to what is called the spiritual kingdom.They realized things there in a much more intense sense thanwe realize facts around us in our waking state. This we find inall the existing religions. Take, for instance, the religions of theBrâhmans. The Vedas are said to be written by Rishis. TheseRishis were sages who realized certain facts. The exact definitionof the Sanskrit word is “The Seers of the Mantrams”—of thethoughts conveyed in the Vedic Hymns. These men declaredthat they had realized—sensed, if that word can be used withregard to the supersensuous—certain facts, and these factsthey proceeded to put on record. We find the same thingdeclared among both the Jews and the Christians.Some exception may be taken in the case of the Buddhistsas represented by the Southern sect. It may be asked—if theBuddhists do not believe in any God, or a soul, how can theirreligion be derived from this supersensuous state of existence?10
The Necessity of ReligionThe answer to this is, that even the Buddhists find an eternalmoral law, and that moral law was not reasoned out in oursense of the word, but Buddha found it, discovered it, in asupersensuous state. Those of you who have studied the life ofBuddha, even as shortly given in that beautiful poem “The Lightof Asia,” may remember that Buddha is represented as sittingunder the Bo‑tree until he had reached the supersensuousstate of mind. All his teachings came from this, and not fromintellectual cogitations.Thus, here is a tremendous statement made by all religions,that this human mind, at certain moments, transcends not onlythe limitations of the senses, but also the power of reasoning.It then comes face to face with facts which it could never havesensed, could never have reasoned out. These facts are thebasis of all the religions of the world. Of course we have theright to challenge these facts, to put them to the test of reason,nevertheless, all the existing religions of the world claim for thehuman mind this peculiar power of transcending the limits ofthe senses, and the limits of reason; and this power they putforward as a statement of fact.Apart from the consideration of the question how far thesefacts claimed by religions are true, we find one characteristiccommon to them all. They are all abstractions as contrastedwith the concrete discoveries of physics, for instance; and in allthe highly organized religions they take the purest form of UnitAbstraction, either in the form of an Abstracted Presence, as anOmnipresent Being, as an Abstract Personality, called God, asa Moral Law, or in the form of an Abstract Essence underlyingevery existence. In modern times, too, the attempts made topreach religions without appealing to the supersensuous stateof the mind, have had to take up the old abstractions of theAncients, and put different names to them as “Moral Law,” the“Ideal Unity,” and so forth, thus showing that these abstractionsare not in the senses. None of us have yet seen an Ideal HumanBeing, and yet we are told to believe in an Ideal Human Being.11
Jnâna YogaNone of us have yet seen an ideally perfect man, and yet withoutthat ideal we cannot progress. Thus, this one fact stands outfrom all these different religions, that there is an Ideal UnitAbstraction, and this is either put before us in the form of aPerson, or as an Impersonal Being, or as Law, or a Presence, oran Essence. We are always struggling to raise ourselves up tothat ideal. Every human being whosoever and wheresoever hemay be, has an ideal of infinite power. Every human being hasan ideal of infinite pleasure. Most of the works that we findaround us, the activities displayed everywhere, are due to thestruggle for this infinite power, or this infinite pleasure. Buta few quickly discover that although they are struggling forinfinite power, it is not through the senses that it can be reached.They find out very soon that that infinite pleasure is not to begot through the senses, or, in other words, the senses are toolimited, and the body is too limited to express the Infinite.To manifest the Infinite through the finite is impossible, and,sooner or later, man learns to give up the attempt to expressthe Infinite through the finite. This giving up, this renunciationof the attempt, is the background of ethics. Renunciation is thevery basis upon which ethics stand. There never was an ethicalcode preached which had not renunciation for its basis.Ethics always says: “Not I, but thou.” Its motto is, “Not sel
Vedanta Philosophy: Lecture by the Swami Vivekananda on “The Real and Apparent Man” Vedanta Philosophy: Lecture by the Swami Vivekananda on “Bhakti Yoga” The Vedanta Philosophy: An Address Before the Graduate Philosophical Society of Harvard University Vedanta Philosophy: Eight Le
qRespiratory Failure (I6300) and § Oxygen therapy while a resident (0100C2) Nursing Component . care for HIV/AIDS patients, the facility will get an 18% increase in NTA category. NTA Case Mix Groups NTA Comorbidity Score NTA Case Mix Group CMI 12 NA 3.25 9-11 NB 2.53 6-8 NC 1.85
BMW - MANUAL 1 Series 1983 Shift Boot Collar (NTA) 2 Series 1983 Shift Boot Collar (NTA) 3 Series 1983 Shift Boot Collar (NTA
ved grillen, hvor jeg slår mit slag for de rød/hvide farver, mens Nicklas Bendt-ner og Thomas Sørensen kæmper på grønsværen. Flest grills pr. indbygger 1 Det er nok de færreste, der ved det, men Danmark har faktisk deres helt eget grilllandshold. – Et hold, som jeg er en del af. Og som i maj for-svarede Danmark ved VM i BBQ i USA.
PEUGEOT RIFTER TEKNISKE SPECIFIKATIONER MOTORER 1.5 BlueHDi 1.5 BlueHDi TRANSMISSION Manuel 6-trins Manuel 6-trins MOTOR Cylindervolumen (cm³) 1.499 1.499 Cylindre/ventiler 4/16v Turbo 4/16v Turbo Max. effekt HK ved omdr./min 100 / 3.500 130 / 3.750 Max. effekt CEE KW ved omdr./min 75 / 3.500 96 / 3.750 Max. drejningsmoment Nm ved omdr./min. 250 /
HISTORY OF PHILOSOPHY I: ANCIENT PHILOSOPHY Shellbourne Conference Center, July MMX Professor John Gueguen This course explores the thinkers and doctrines of classical Greek and Roman philosophy from its emergence in the VIII century B.C. to its early contacts with Christianity. To understand why and how philosophy came into
Philosophy 1 Philosophy Bachelor of Arts (BA) The Department of Philosophy offers an undergraduate major in Philosophy leading to the Bachelor of Arts (BA) degree. Declaring the Major Go to 314 Moses Hall (Philosophy Department office). Fill out a Declaration of Major form. Submit to the Student Affairs Officer in 314 Moses.
philosophy with other majors, students can now choose a particular focus for their philosophy degree course—by taking more philosophy courses dealing with value questions and the arts, for instance, or more philosophy courses deal-continued on page 2 Oberlin Philosophy Summer 2013, Volume 3 by Katherine !omson-Jones W
Smith G. M., Cryptogamic Botany – Algae and Fungi, Vol. I, McGraw Hill publications, 1955. 5 Course code: SBOT502 Palaeobotany, Angiosperms, Anatomy, Palynology (Credits :04/ Lectures/Week:04) 60 L Learning Objectives: Learn about the process of fossilization and different fossils. Morphology of flower and fruits will help the students, understand the classification in an effective manner .
