Difference between revisions of "Jnana Bhumikas (ज्ञानभूमिकाः)"
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| − | Jnana bhumikas (Samskrit: ज्ञानभूमिकाः) are the seven stages of unfoldment of spiritual knowledge. Described in Yoga Vasishta, a seminal work in the field of Vedanta, these seven stages are attained by the Sadhakas or seekers of the highest knowledge to know the Self or Brahman. [[Jnana (ज्ञानम्)]] in general means knowledge and refers specifically to higher knowledge in Indian texts. Jnana marga is the direct means to release or moksha, as per Advaita siddhanta. | + | Jnana bhumikas (Samskrit: ज्ञानभूमिकाः) are the seven stages of unfoldment of spiritual knowledge. Described in Yoga Vasishta, a seminal work in the field of Vedanta, these seven stages are attained by the Sadhakas or seekers of the highest knowledge to know the Self or Brahman. [[Jnana (ज्ञानम्)]] in general means knowledge and refers specifically to higher knowledge in Indian texts. Jnana marga is the direct means to release or moksha, as per Advaita siddhanta.<ref name=":0">Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 167-168</ref> |
| − | + | Jnana or knowledge is the basis of rational and intelligent activity. Every system of thought believes that knowledge is either the nature or quality of the self acting through the mind, reaching out to the objects and making them known to the self. | |
== Introduction == | == Introduction == | ||
| − | Jnana-, bhakti-, and karma-yoga, the three main forms of “applied psychology” in the Indian tradition involve the systematic modification of the three basic capacities of the [[jiva]], namely thinking, emotion, and action. | + | Jnana-, bhakti-, and karma-yoga, the three main forms of “applied psychology” in the Indian tradition involve the systematic modification of the three basic capacities of the [[Jiva (जीवः)|jiva]], namely thinking, emotion, and action. In the Advaita system, vidya is gained through a specific kind of meditation, mainly involving the wise discrimination (nitya-anitya-vastu viveka) between what is changing and what is permanent, and hence its approach is called the path of knowledge (jnana marga).<ref>Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) ''Psychology in the Indian Tradition.'' London: Kluwer Academic Publishers. 153</ref> The Visishtadvaita theory of knowledge is different in that jnana, the attributive intelligence of the self, as contrasted with the antahkarana of the Advaita philosophy, can reveal both itself and the object outside it.<ref>Srinivasachari, P. N. ''The Philosophy of Visistadvaita''. Adyar: The Adyar Library, 1943. 24</ref> |
| − | In the | + | In contemporary psychology, the term cognition is a generic term for any process whereby an organism becomes aware of, or obtains knowledge of, an object or event. This includes the processes of sensation, perception, recognition, conceptualization, judging, reasoning, and so on. As in the case of many such terms, there is no exact equivalent for cognition in Sanskrit. Monier-Williams’s English–Sanskrit Dictionary gives jñāna, vijñāna, and prajñāna as the Sanskrit counterparts of cognition. While these terms connote shades of the complex views of knowledge, they do not emphasize the process aspect of the contemporary usage of the term cognition.<ref name=":0" /> |
| + | |||
| + | == Sapta Jnana Bhumikas == | ||
| + | Self realization, is a progressive path which requires active effort on the part of the aspirant to attain or experience the Brahman. In this path, an aspirant goes through seven stages of acquiring knowledge as per Yogavasishta.<ref>Yogavasishta ([https://sa.wikisource.org/wiki/%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%B5%E0%A4%BE%E0%A4%B8%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A0%E0%A4%83/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D_%E0%A5%A9_(%E0%A4%89%E0%A4%A4%E0%A5%8D%E0%A4%AA%E0%A4%A4%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%95%E0%A4%B0%E0%A4%A3%E0%A4%AE%E0%A5%8D)/%E0%A4%B8%E0%A4%B0%E0%A5%8D%E0%A4%97%E0%A4%83_%E0%A5%A7%E0%A5%A7%E0%A5%AE Prakarana 3 Utpattiprakarana Sarga 118])</ref> | ||
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| + | ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता । विचारणा द्वितीया तु तृतीया तनुमानसा ।। ५ | ||
| + | |||
| + | सत्त्वापत्तिश्चतुर्थी स्यात्ततोऽसंसक्तिनामिका । पदार्थाभावनी षष्ठी सप्तमी तुर्यगा स्मृता ।। ६ | ||
| + | |||
| + | They are | ||
| + | |||
| + | # Subheccha - dawn of the desire (to be liberated) | ||
| + | # Vicharana - investigation into the nature of Reality | ||
| + | # Tanumanasa - the purification of the mind | ||
| + | # Satvapatti - the realization of the self within | ||
| + | # Asamshakti - rising above the attachment to objects | ||
| + | # Padarthabhavana - realization of the unreality or non-existence of the objects in Absolute | ||
| + | # Turyaga - Attainment of the experience of the Absolute | ||
| + | |||
| + | A person having realized this experience attains Moksha. | ||
== References == | == References == | ||
[[Category:Vedanta]] | [[Category:Vedanta]] | ||
Revision as of 15:55, 4 April 2023
Jnana bhumikas (Samskrit: ज्ञानभूमिकाः) are the seven stages of unfoldment of spiritual knowledge. Described in Yoga Vasishta, a seminal work in the field of Vedanta, these seven stages are attained by the Sadhakas or seekers of the highest knowledge to know the Self or Brahman. Jnana (ज्ञानम्) in general means knowledge and refers specifically to higher knowledge in Indian texts. Jnana marga is the direct means to release or moksha, as per Advaita siddhanta.[1]
Jnana or knowledge is the basis of rational and intelligent activity. Every system of thought believes that knowledge is either the nature or quality of the self acting through the mind, reaching out to the objects and making them known to the self.
Introduction
Jnana-, bhakti-, and karma-yoga, the three main forms of “applied psychology” in the Indian tradition involve the systematic modification of the three basic capacities of the jiva, namely thinking, emotion, and action. In the Advaita system, vidya is gained through a specific kind of meditation, mainly involving the wise discrimination (nitya-anitya-vastu viveka) between what is changing and what is permanent, and hence its approach is called the path of knowledge (jnana marga).[2] The Visishtadvaita theory of knowledge is different in that jnana, the attributive intelligence of the self, as contrasted with the antahkarana of the Advaita philosophy, can reveal both itself and the object outside it.[3]
In contemporary psychology, the term cognition is a generic term for any process whereby an organism becomes aware of, or obtains knowledge of, an object or event. This includes the processes of sensation, perception, recognition, conceptualization, judging, reasoning, and so on. As in the case of many such terms, there is no exact equivalent for cognition in Sanskrit. Monier-Williams’s English–Sanskrit Dictionary gives jñāna, vijñāna, and prajñāna as the Sanskrit counterparts of cognition. While these terms connote shades of the complex views of knowledge, they do not emphasize the process aspect of the contemporary usage of the term cognition.[1]
Sapta Jnana Bhumikas
Self realization, is a progressive path which requires active effort on the part of the aspirant to attain or experience the Brahman. In this path, an aspirant goes through seven stages of acquiring knowledge as per Yogavasishta.[4]
ज्ञानभूमिः शुभेच्छाख्या प्रथमा समुदाहृता । विचारणा द्वितीया तु तृतीया तनुमानसा ।। ५
सत्त्वापत्तिश्चतुर्थी स्यात्ततोऽसंसक्तिनामिका । पदार्थाभावनी षष्ठी सप्तमी तुर्यगा स्मृता ।। ६
They are
- Subheccha - dawn of the desire (to be liberated)
- Vicharana - investigation into the nature of Reality
- Tanumanasa - the purification of the mind
- Satvapatti - the realization of the self within
- Asamshakti - rising above the attachment to objects
- Padarthabhavana - realization of the unreality or non-existence of the objects in Absolute
- Turyaga - Attainment of the experience of the Absolute
A person having realized this experience attains Moksha.
References
- ↑ 1.0 1.1 Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) Psychology in the Indian Tradition. London: Kluwer Academic Publishers. 167-168
- ↑ Paranjpe, Anand. C. and Ramakrishna Rao, K. (2016) Psychology in the Indian Tradition. London: Kluwer Academic Publishers. 153
- ↑ Srinivasachari, P. N. The Philosophy of Visistadvaita. Adyar: The Adyar Library, 1943. 24
- ↑ Yogavasishta (Prakarana 3 Utpattiprakarana Sarga 118)