Jnana Vijnana Yoga: Shlokas 1 to 5
If you have not already done so, I would request you to review the Chapter 6, Dhyana Yoga before studying chapter 7 as that would help set the right context.
You can find the explanation of the previous set of shlokas, 40 to 47 of chapter 6 here. Please go through that to get a better understand and maintain continuity in your learning.
You can also listen to all the episodes through my Spotify Portal.
Introduction and Verses 7.1 to 7.5
श्रीभगवानुवाच |
मय्यासक्तमना: पार्थ योगं युञ्जन्मदाश्रय: |
असंशयं समग्रं मां यथा ज्ञास्यसि तच्छृणु || 1||
śhrī bhagavān uvācha
mayyāsakta-manāḥ pārtha yogaṁ yuñjan mad-āśhrayaḥ
asanśhayaṁ samagraṁ māṁ yathā jñāsyasi tach chhṛiṇu
श्रीभगवानुवाच (Śrībhagavānuvāca) – The Blessed Lord said; मयि (mayi) – in Me; आसक्तमना: (āsaktamanāḥ) – with the mind attached; पार्थ (pārtha) – O son of Pritha, Arjuna; योगं (yogaṁ) – in yoga; युञ्जन् (yuñjan) – engaging; मदाश्रय: (madāśrayaḥ) – taking refuge in Me; असंशयं (asaṁśayaṁ) – without doubt; समग्रं (samagraṁ) – completely; मां (māṁ) – Me; यथा (yathā) – how; ज्ञास्यसि (jñāsyasi) – you will know; तत् (tat) – that; शृणु (śṛṇu) – hear.
The Supreme Lord said: O Partha (Arjuna), he who engages in yoga with his mind attached to Me and taking refuge in Me, without any doubt, completely understands Me; listen to how this is so.
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषत: |
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते || 2||
jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥ
yaj jñātvā neha bhūyo ’nyaj jñātavyam-avaśhiṣhyate
ज्ञानं (jñānaṁ) – knowledge; ते (te) – to you; अहं (ahaṁ) – I; सविज्ञानम् (savijñānam) – with realization; इदं (idaṁ) – this; वक्ष्यामि (vakṣyāmi) – shall explain; अशेषत: (aśeṣataḥ) – in full; यत् (yat) – which; ज्ञात्वा (jñātvā) – knowing; न (na) – not; इह (iha) – here; भूय: (bhūyaḥ) – further; अन्यत् (anyat) – other; ज्ञातव्यम् (jñātavyam) – to be known; अवशिष्यते (avaśiṣyate) – remains.
I shall fully reveal to you this knowledge along with its realized wisdom. Having known this, nothing further remains to be known here in this world.
मनुष्याणां सहस्रेषु कश्चिद्यतति सिद्धये |
यततामपि सिद्धानां कश्चिन्मां वेत्ति तत्त्वत: || 3||
manuṣhyāṇāṁ sahasreṣhu kaśhchid yatati siddhaye
yatatām api siddhānāṁ kaśhchin māṁ vetti tattvataḥ
मनुष्याणां (manuṣyāṇāṁ) – of men; सहस्रेषु (sahasreṣu) – among thousands; कश्चित् (kaścit) – someone; यतति (yatati) – strives; सिद्धये (siddhaye) – for perfection; यतताम् (yatatām) – of those striving; अपि (api) – also; सिद्धानां (siddhānāṁ) – of the perfected; कश्चिन् (kaścin) – someone; मां (māṁ) – Me; वेत्ति (vetti) – knows; तत्त्वत: (tattvataḥ) – in truth.
Amongst thousands of persons, hardly one strives for perfection; and amongst those who have achieved perfection, hardly one knows Me in truth.
भूमिरापोऽनलो वायु: खं मनो बुद्धिरेव च |
अहङ्कार इतीयं मे भिन्ना प्रकृतिरष्टधा || 4||
bhūmir-āpo ’nalo vāyuḥ khaṁ mano buddhir eva cha
ahankāra itīyaṁ me bhinnā prakṛitir aṣhṭadhā
भूमिः (bhūmiḥ) – earth; आप: (āpaḥ) – water; अनल: (analaḥ) – fire; वायु: (vāyuḥ) – air; खम् (kham) – ether; मन: (manaḥ) – mind; बुद्धि: (buddhiḥ) – intellect; एव (eva) – certainly; च (ca) – and; अहङ्कार: (ahaṅkāraḥ) – ego; इति (iti) – thus; इयम् (iyam) – this; मे (me) – My; भिन्ना (bhinnā) – divided; प्रकृति: (prakṛtiḥ) – nature; अष्टधा (aṣṭadhā) – eightfold.
Earth, water, fire, air, ether, mind, intellect, and ego – these are My eightfold separated material energies.
अपरेयमितस्त्वन्यां प्रकृतिं विद्धि मे पराम् |
जीवभूतां महाबाहो ययेदं धार्यते जगत् || 5||
apareyam itas tvanyāṁ prakṛitiṁ viddhi me parām
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat
अपरा (aparā) – lower; इयम् (iyam) – this; इत: (itaḥ) – than this; तु (tu) – but; अन्याम् (anyām) – another; प्रकृतिम् (prakṛtiṁ) – nature; विद्धि (viddhi) – know; मे (me) – My; पराम् (parām) – superior; जीवभूताम् (jīvabhūtām) – comprising the living entities; महाबाहो (mahābāho) – O mighty-armed one; यया (yayā) – by which; इदम् (idaṁ) – this; धार्यते (dhāryate) – is sustained; जगत् (jagat) – universe.
But know that there is another, my superior nature, O mighty-armed Arjuna. This is the life force which sustains all living entities (jīva-bhūta) in this world.
Introduction
Chapter 7 of the Bhagavad Gita marks a significant transition in the conversation between Lord Krishna and Arjuna, introducing the profound concept of Bhakti Yoga or the path of devotion. This chapter, titled “Jnana-Vijnana Yoga” or “The Yoga of Knowledge and Wisdom,” lays the foundation for understanding the nature of devotion and the relationship between the divine and the individual.
In this chapter, Krishna begins by explaining the importance of acquiring both knowledge (Jnana) and wisdom (Vijnana). The terms “Jnana” and “Vijnana”, while closely related, represent different aspects of understanding and awareness:
Jnana and Vijnana
Jnana (ज्ञान): Jnana primarily refers to ‘knowledge’ or ‘wisdom.’ It is often associated with the intellectual or theoretical understanding of spiritual truths. Jnana is about knowing the principles, philosophies, and concepts that explain the nature of reality, the self, and the universe. It is the knowledge that one acquires through study, reflection, and learning from scriptures or gurus. Jnana is essential for understanding the nature of existence and the ultimate truth. It is often considered the first step in spiritual development – the accumulation of spiritual knowledge.
Vijnana (विज्ञान): Vijnana, on the other hand, refers to ‘applied knowledge‘ or ‘experiential wisdom.’ It goes beyond the theoretical understanding of Jnana and involves the direct, personal experience and realization of those truths in one’s own life. Vijnana is experiential knowledge that comes from living and practicing the principles of Jnana. It is a deeper level of awareness where knowledge is not just understood intellectually but is also realized internally. Vijnana is often associated with the practical application of Jnana through meditation, mindfulness, and other spiritual practices.
Shri Krishna emphasizes that through devoted practice, one can truly understand and experience the nature of the universe and the divine. Krishna explains in simple terms the complexities of His creation and existence, making it clear that everything in the universe is a manifestation of his energy.
Central to this chapter is the idea that understanding the divine is not just an intellectual pursuit but also a matter of the heart – of devotion and surrender. Shri Krishna introduces the concept of Bhakti as a means to know and connect with the divine intimately. He explains that through love and devotion, a devotee can transcend the limitations of the material world and realize the ultimate truth. Shri Krishna also delves into the discussion about the material and spiritual worlds, explaining the impermanent nature of the physical world and the eternal nature of the spiritual. He calls upon Arjuna to understand the impermanent nature of matter and the eternal spirit that pervades it, thus guiding him towards a path of self-realization through devotion.
The teachings in Chapter 7 are significant as they introduce Bhakti Yoga in its comprehensive form, blending the aspects of knowledge and divine love. This chapter sets the stage for the deeper exploration of Bhakti in the subsequent chapters, emphasizing that through devotion, one can achieve a state of peace and understanding, ultimately leading to liberation.
Shri Krishna’s emphasis on divine love
Shri Krishna’s emphasis on divine love and bhakti can be understood through one of his Leelas. Once, Lord Krishna pretended to suffer from a headache, a pain so severe that none of the expert doctors and siddhas could cure him. His agony seemed unbearable, and everyone in Dwarka, his kingdom, was worried.
Sage Narada, seeing Krishna in this state, asked if there was any way he could help relieve His pain. Shri Krishna responded that the headache would go away if he could apply the dust from a loving devotee’s feet on his forehead. Narada was taken aback by this request, because the feet are considered the lowest part of the body, and it’s seen as disrespectful to place foot dust on someone’s head, especially someone as revered as Shri Krishna. We never even place our feet facing people we respect, let alone placing them in front of Shri Krishna.
Although he was confused by this request, Narada knew that Shri Krishna always had some deep meaning and reason behind his Leelas. So, he went to Krishna’s dear wives with the request, but they all refused, fearing the sin they would incur if the dust from their feet was placed on Shri Krishna’s head.
Narada approached other great saints and devotees with the same request and they all refused as well. Finally, Narada went to Vrindavan and presented the same request to the gopis, Krishna’s dearest loving followers. Upon hearing of Krishna’s suffering, the gopis, without hesitation, offered the dust from their feet, unconcerned about the consequences of sin they might incur. Their only thought was to alleviate Krishna’s suffering, showcasing their selfless and unconditional love for him.
Narada returned to Dwarka with the dust from the feet of the gopis. Krishna, seeing the dust from the gopis’ feet, immediately declared that his headache had vanished. The moral of the story is that the gopis’ devotion was so pure and selfless that they were willing to endure any consequence, even a sin, to relieve Krishna’s suffering.
This story is often cited to demonstrate the highest form of devotion (Bhakti), where the devotee’s love for God is so profound and selfless that they place God’s well-being above their own. It also illustrates the intimate and loving relationship the gopis shared with Shri Krishna, transcending conventional norms, societal pressures and expectations. It also showcases how important devotion is to Shri Krishna!
Verses 7.1 to 7.5
Earlier, Krishna spoke about attaining liberation by working without attachment and ‘renunciation in action’. In Bhakti yoga, Krishna will speak about ‘devotion in action’. In the 6th chapter, Shree Krishna provided his conclusion that the best among yogis are those who exclusively focus on Him and serve Him with great focus and devotion. So,how do we get to know Krishna? How should a devotee develop bhakti for Him?
Although Arjuna did not ask these questions, Shri Krishna provides the answers for the sake of all humanity. In the first verse, Shree Krishna is asking Arjuna to listen to Him attentively, with his mind focused on Him. Krishna says ‘listen to me on how to understand me without doubt and in my fullness’.
Jñāna is knowledge, it is gained by using our intellect. Whereas, Vijñāna is wisdom which is gained by experience and realization through spiritual practice. Swami Mukundananda provides the example of a jar of honey. Here, Jñāna is the knowledge about honey, knowing that it is collected by bees, knowing which flowers it was collected from, knowing about the various benefits of honey, knowing that it is sweet, etc. Whereas, Vijñāna is like actually tasting the honey and realizing its sweetness.
In this example, Jnana is essential in helping us understand and identifying what is honey and what is not. Beyond that, we have to get into Vijnana and actually experience and realize the sweetness of this honey. It is not enough to just collect and accumulate intellectual knowledge. Krishna says we need to put the knowledge to practice in our lives and purify our mind. Only then can we attain self realization.
As mentioned in shloka 3.38, there are many layers of lust and ‘maya ’ that cover our intellect and consciousness. It is this maya that makes it so hard for us to realize God.
धूमेनाव्रियते वह्निर्यथादर्शो मलेन च |
यथोल्बेनावृतो गर्भस्तथा तेनेदमावृतम् || 38||
dhūmenāvriyate vahnir yathādarśho malena cha
yatholbenāvṛito garbhas tathā tenedam āvṛitam
Just as fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, so is this (wisdom) covered by that (lust).
The search for spiritual truth centers on a powerful insight: while the Divine may be known by many names and forms, the underlying truth remains constant and singular. This idea celebrates the diversity of spiritual expressions while acknowledging a unified, universal truth.
This is very profoundly stated in the Rig Veda as:
एकं सत् विप्रा बहुधा वदन्ति
ekam sat vipra bahudha vadanti
Truth is one, the wise call it by many names.
Lord Krishna, in the Bhagavad Gita (7.3), sheds light on the nature of this spiritual quest. He observes that among thousands, only a few earnestly seek true spiritual growth, and among those dedicated few, only a handful truly grasp the essence of the Divine. The invitation to understand the Divine is open to all, but only a select few respond with the necessary faith and humility. These individuals are the true seekers, embarking on a less traveled path towards spiritual enlightenment.
How to increase our rate of success
The question arises: why do so few achieve this state of understanding and realization?
Comprehending this is vital. The ancient Chinese philosopher Sun Tzu has explained this very effectively in his book the ‘Art of war’.
If you know the enemy and know yourself, you need not fear the result of a hundred battles. If you know yourself but not the enemy, for every victory gained you will also suffer a defeat. If you know neither the enemy nor yourself, you will succumb in every battle.
Understanding both the enemy and oneself ensures fearlessness in any conflict. Applied spiritually, this means knowing oneself deeply is the first step toward recognizing the divine within. Equally important is understanding the ‘enemy’, here symbolizing the illusion of the material world, which prevents us from reaching our goal of spiritual realization.
Krishna emphasizes self-knowledge in the Bhagavad Gita, particularly in Chapter 6. He advises us to be our own support, not our own downfall, because we can be both our greatest friend as well as biggest enemy. Recognizing our inner strengths and weaknesses, along with the deceptive nature of external influences, equips us to navigate life’s spiritual journey. This awareness is essential for success in our quest for enlightenment.
This path, as outlined by various teachings, is challenging yet transformative. It demands introspection, steadfast faith, and humility. Those who choose this journey with sincerity are rare, responding to the divine call with a committed spirit. It’s more than a path to spiritual realization; it’s a transformative process, ultimately leading to the liberation and freedom of the soul.
As discussed in chapter 5, all the challenges that we face in our path towards realization arise out of delusions caused by Maya. This is mostly an inside job. The cause of all our biggest obstacles is within us. And as described in chapter 1, the most important first step for us is to identify and catch this enemy, our inner saboteur, using our intellect.
As always, Shri Krishna does not just ask us to do something without explaining the concept in detail. Here also, Krishna says that we have to strive for achieving ‘realization’ of God and he goes on to explain how we can do that.
Apara prakriti and Para prakriti
Krishna says that reality can be divided into two departments, one is the reality as perceived by our five senses (apara prakriti) and the other is what lies beyond the sensory level (para prakriti). If we want to achieve realization of the absolute who is total reality, we must not limit ourselves to only the reality that is perceived through our five senses.
Krishna then reveals what constitutes this apara prakriti. Earth, water, fire, air, space, mind, intellect, and ego— Krishna says that these are the eight components of His apara prakriti.
Krishna says that all these eight elements are simply parts of Maya, His material energy or apara prakriti. In the next verse, He describes His para prakriti, the soul energy.
Besides this, now try to understand that para prakriti, that higher prakriti of Mine, different from this inferior apara prakriti, which is of the nature of intelligence or consciousness by which this whole manifested universe is sustained. Pure consciousness sustains the whole universe and the technique and science of understanding that para prakriti (para vidya) is different from the technique and science of understanding the lower apara prakriti (apara vidya).
We have heard the term ‘transcendental’ many times. It basically means that which is above the sensory system. In other words, the term transcendental refers to the para prakriti that Krishna just described. Today humanity is so busy exploring apara prakriti that they are totally ignoring the superior, para prakriti. In order to evolve spiritually, have a chance at self realization leading the eternal bliss, we must strive to understand Para Prakriti.
It is stated in the Svetasvatara Upanisad, 6.20 “Humanity may roll up space like a piece of leather, still there will be no end of sorrow without knowing one’s innate divinity”.
You can find the next set of shlokas, 6 to 11 over here:
Hare Krishna.
kṛṣṇadaasa
Servant of Krishna
Aka +Vinayak Raghuvamshi