JNANA YOGA – Brahman, Viveka, Advaita Vedanta and Jnana Mudra

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Jñāna Yoga – in Devanāgarī: ज्ञान योग; the pronunciation can be approximated by jnyaana yoga” –  “path of knowledge” is one of the types of yoga mentioned in Hindu philosophies. Jyâna in Sanskrit means “knowledge”. As used in the Bhagavad Gita, the Advaita philosopher Adi Shankara gave primary importance to jyâna yoga as “knowledge of the absolute” (Brahman), while the Vishishtadvaita commentator Ramanuja regarded knowledge only as a condition of devotion. In the Bhagavad Gita (13.3) Krishna says that jyâna consists of properly understanding kshetra (the field of activity–that is, the body) and kshetra-jna (the knower of the body–that is, the soul). Later in the Gita (13.35) Krishna emphasizes that a transcendentalist must understand the difference between these two. The main classical text on jnana yoga is the “Brahma Sutras”. 

Brahman, the Supreme Self (Para Atman), is neither the doer of actions nor the enjoyer of the fruits of actions. The creation, preservation and destruction of the world are not due to Him. They are due to the action of Maya, the Lord’s energy manifesting itself as the world-process. The identity of the Supreme Self and the Jiva or reflected self is established through the statement of the Upanishad ‘Tat Tvam Asi’ – ‘That Thou Art’. When the knowledge of the identity of the two arises, then world problems and ignorance, with all their offshoots, are destroyed and all doubts disappear. Self-realization or direct intuitive perception of the Supreme Self is necessary for attaining freedom and perfection. This Jnana Yoga or the path of Wisdom is, however, not meant for the masses whose hearts are not pure enough and whose intellects are not sharp enough to understand and practice this razor-edge path. Hence, Karma Yoga and Upasana (Bhakti) are to be practiced first, which will render the heart pure and make it fit for the reception of Knowledge.

Jnana means wisdom or discernment. Jnana yoga is the path of wisdom and jnana meditation is many-faceted. Jnana (wisdom or knowledge) is considered the most difficult of the four main paths of Yoga, requiring great strength of will and intellect. Jnana yoga is one of the four main paths of yoga and the most direct road to reach the goal described in the philosophy of advaita vedanta: Self-realization. The word jnana means “knowledge”, “insight”, or “wisdom,” and in spiritual contexts has the specific sense of what the ancient Greeks called gnosis, a special kind of liberating knowledge or intuition. Jnana Yoga emphasizes the use of the mind to surpass the mind i.e. to discern the mind. The aim of Jnana Yoga is to endeavor ceaselessly to explore knowledge and to know and understand. Jnana Yoga is the path of right knowledge, the Hindu gnosis and hermetism. Study of sacred scriptures, reflection, analysis, and meditation are used in this method. Jnana yoga is characterized by inquiry into the nature of the self. Through the knowledge of what really exists, that is, what is not changeable, one who engages in the Path of Wisdom realizes Oneness with the entire Universe. 

Jnana Yoga is the path of Yoga that basically deals with the mind, and as such, it focuses on man’s intelligence. Jnana Yogis consider wisdom and intellect as important and they aim to unify the two to surpass limitations. Since they wish to gain knowledge, they are open to other philosophies and religion for they believe that an open and rational mind is crucial in knowing the spirit. Jnana Yoga is practical Philosophy/ Metaphysics. It is both theory and practice. Jnana Yoga uses the intellect as a tool to understand that our true Self is behind and beyond our mind. It is a Quest for the Self by direct inquiry into “who we are.” It is, however, a mistake to think that the Source could be found with the intellect alone.

For the purpose of Self-discovery, Jnana Yoga probes the nature of the Self through the question: Who am I? (oryginally: Ko-Ham?) Through persistent probing, fixing our attention on the source of our Being, we regain our real Self. We remember who we are. The inquiry, as the result of practising Jnana Yoga, leads us towards clear Awareness by removing our attention from that which we are not. Along with Bhakti Yoga (Devotion), Jnana is listed among the best approaches for becoming aware of the eternal Self (God). Shree Vasishtha and Shree Shankara are classical authorities on Jnana Yoga. Ramana Maharshi, Nisargadatta Maharaj and Lalitamohan-Ji are the modern authorities concerning Jnana Yoga. Like Hatha and Raja Yogis, Jnana Yogis also acknowledge the relationship between breathing and thinking. They found that breathing slows automatically through concentration on the “I-AM”, in Sanskrit Aham Asmi.  

Jñāna yoga teaches that there are four means to salvation: 

Viveka – Discrimination: The ability to differentiate between what is real/eternal (Brahman) and what is unreal/temporal (everything else in the universe.) This was an important concept in texts older even than the Bhagavad Gita, and often invoked the image of a Swan, which was said to be able to separate milk (or Soma) from water, whilst drinking.

Vairagya – Dispassion: After practice one should be able to “detach” her/himself from everything that is “temporary.” 

Shad-sampati – The 6 Virtues: Sama-Tranquility (control of the mind), Dama (control of the senses), Uparati (renunciation of activities that are not duties), Titiksha (endurance), Shraddha (faith), Samadhana (perfect concentration).

Mumukshutva – Intense longing toward Brahman and for liberation from temporal legal traits.

In Jaina, Kevala Jñāna (Sanskrit: केवलज्ञान) or Kevala Ṇāṇa (Jain Prakrit: केवल णाण), “Perfect or Absolute Knowledge”, is the highest form of knowledge that a soul can attain. A person who has attained Kevala Jñāna is called a Kevalin, which is synonymous with Jina “victor” and Arihant “the worthy one”. A Tirthankara is a kevalin who preaches the Jain doctrine and establishes the Jaina order. In Jain thought, Kevala is the state of isolation of the jīva from the ajīva attained through ascetic practices which burn off one’s karmic residues, releasing one from bondage to the cycle of death and rebirth. Kevala Jñāna thus means infinite knowledge of self and non-self, attained by a soul after annihilation of the all ghātiyā karmas. The soul who has reached this stage achieves moksa or liberation at the end of his lifespan. 

According to Jainism, pure and absolute knowledge is an intrinsic and indestructible quality of all souls. However, because of the accumulation of different types Jñānāvaraṇīya karmas, this quality of soul loses potency and becomes obscured. Kevala Jñāna and Moksa are intricately related. Moksa, or liberation, can only be attained by the enlightened beings who have attained Kevala Jñāna. After the death or nirvana of a Kevalin, he becomes a Siddha, a liberated soul in a state of infinite bliss, knowledge, perception and power. It is a permanent and irreversible state, free from sufferings, births and death. It is a state of permanent untrammeled bliss. Kevala Jñāna is one of the five major events in life of a Tirthankara and is known as Jñāna Kalyanaka and celebrated by all gods. Mahavira’s Kaivalya was celebrated by the demi-gods, who constructed the Samosarana or a grand preaching assembly for him. 

Type of Knowledge in Jaina 

1. Mati-Jñāna – The knowledge through the medium of the five senses, like knowledge from school. 

2. Śruta Jñāna – The knowledge which is based on the interpretation of signs, the understanding of speech, words, writings, gestures, etc.

3. Avadhi Jñāna – Clairvoyance, the transcendental knowledge of corporeal things, occurring without the medium of organs.

4. Manahparyaya Jñāna – Extrasensory perception, the transcendental knowledge of the thoughts of others, occurring without the medium of organs.

5. Kevala Jñāna – Unlimited, absolute, direct Omniscience, perfect and highest form of knowledge and perception. 

In ancient Sanskrit, jñana, pronounced “ghee-YAH-nah,” means knowledge, wisdom, introspection and contemplation. Many consider jñana yoga to be the most challenging path, as it draws you to delve deeply into discovering your own true nature. If you naturally lean toward studying, asking philosophical questions and reflecting, jñana yoga provides a natural path of self-discovery with the help of an experienced, knowledgeable teacher. The first mention of jñana yoga comes from the ancient Hindu text “Bhagavad-Gita,” which calls it a way of life for those who follow the path of discernment between what’s real and the unreal. In the nondualistic tradition of Advaita Vedanta, jñana yoga is to discriminate between “maya,” or illusion, and divine oneness. In his book “The Yoga Tradition,” Dr. Georg Feuerstein calls jñana yoga “the disciplined cultivation of the eye of wisdom” that leads you from the “unreal to the Real.”

Swami Sivananda, an Advaita Vedanta school located throughout North America, Europe and Asia, refers to jñana as “the yoga of will and intellect” but includes the other three paths — raja, bhakti and karma — as necessary steps to achieving this wisdom of oneness. Both willpower and intellect can guide you directly to the attainment of “moksha,” or the liberation from the cycles of death and rebirth. Sometimes described as “a straight but steep course,” jñana yoga includes four principal ways of achieving “moksha.”

First is “viveka,” or discernment between what’s permanent and what’s ever-changing.

Second is “viraga,” bravery, courage, heroism and worrior renunciation of attachment to the result of your actions.

Third is “shat-sampatti,” or “six accomplishments,” which include tranquility, sense restraint, abstention from activities that are not duties, endurance, the discipline of single-mindedness and faith.

Fourth is “mumukshutva,” or the desire for liberation. Another aspect of jñana yoga includes a threefold path of listening to and receiving the teachings, considering where they come from and contemplating the truth.

An ancient Jnana Yoga primarily follows a set of rules without which achieving the ultimate is not possible. It is like standing on ground one can never have the view of whole great city. You have to climb high on highest city building. There is no other way out! Elevating self on the Cosmic Plane requires one to practice Absolute Brahmacharya (Brahma Style of Life). If persisted for a continuous period of twelve years coupled with purity of thought one reaches the top gradually. Expect no special miracles for you! All is the result of Karma performed. Most people fail on the first count itself. To practice Brahmacharya and that too for a long period of twelve years is something incomprehensible. When confronted people say, “It is for Mahavira and Buddha to follow such paths”. We want a short cut. Who shall explain to these Ajnani’s (Ignorants) there are no short cuts in Spirituality? All is the result of a law which cannot err.

To maintain absolute purity of thought while conducting your mundane affairs is an extremely tough task. With people all around eager to ditch you on the first opportunity, you need to act tough sometimes foregoing the calm and inner peace you were able to maintain with so much difficulty. One can be at peace with self. Does it help? Others jealous of your inner controls do not want you to rise ahead of them. They shall try to bog you down even using unethical means. The impurities so gained distance you from the cosmic goal of Life. Your inner tranquility shattered, you start living in a World of illusion. To abandon or not to abandon the Worldly Life becomes the inner strength of your thinking.To maintain harmony, continue living in Grihastha Ashram (Family Life) yet proceed on the path of spirituality is the highest acid test of all.

In the final lap one needs to follow the path of Neti Neti (Art of Negation). Neti (Art of Negation) by which we negate everything in the Cosmos and what remains in the end is nothing but God himself, The Almighty Creator of the cosmos. Having come face to face with the Creator, your journey of Jnana Yoga is complete. True seeker never seeks bodily pleasures for self and family nor makes material pursuits as goal of Life. One is not attached to the body of the master but to what he has to preach. Jnana Yoga is the path of wisdom is that path in Spirituality rarely treaded by even the most serious of all seekers. With none to guide, it is extremely difficult for one to proceed on this path. Only God-Realized Souls are competent to guide one on the path. How many such Souls are present in mankind at a given moment of time? Maximum one or two for the nation or country! So, even in India there is no more than real nations in this country! 

Ajnana is ignorance. To identify oneself with the illusory vehicles of body, mind, Prana and the senses is Ajnana. To say, ” I am the doer, the enjoyer, I am a Brahmin, a Brahmachari, this is mine, he is my son,” is Ajnana. Jnana alone can destroy Ajnana, even as light alone can remove darkness. Jnana is knowledge. To know Brahman as one’s own Self is Jnana. To say, “I am Brahman, the pure, all-pervading Consciousness, the non-enjoyer, non-doer and silent witness,” is Jnana. To behold the one Self everywhere is Jnana. God Realized Souls are those personalities who having started, in search of God, completed their journey, realized their inner self. Knowers of Brahman – The creator of the cosmos, they can guide Humanity if they so desire. Every God Realized soul has two paths to follow. Having emaciated themselves from the cycle of birth and death, they can leave their body, attain Moksha Salvation! Alternatively, they can give back to the community whatever they learnt. Help those who are seriously interested proceed on the path of Jnana Yoga (Path of wisdom)! 


There are seven stages of Jnana or the seven Jnana Bhumikas. First, Jnana should be developed through a deep study of Atma Jnana Sastras and association with the wise and the performance of virtuous actions without any expectation of fruits.

This is Subheccha or good desire, which forms the first Bhumika or stage of Jnana. This will irrigate the mind with the waters of discrimination and protect it. There will be non-attraction or indifference to sensual objects in this stage. 

The first stage is the substratum of the other stages. From it the next two stages, viz., Vicharana and Tanumanasi will be reached. Constant Atma Vichara (Atmic enquiry) forms the second stage. 

The third stage is Tanumanasi. This is attained through the cultivation of special indifference to objects. The mind becomes thin like a thread. Hence the name Tanumanasi. Tanu means thread – threadlike state of mind. The third stage is also known by the name Asanga Bhavana. In the third stage, the aspirant is free from all attractions. If any one dies in the third stage, he will remain in heaven for a long time and will reincarnate on earth again as a Jnani. The above three stages can be included under the Jagrat state. 

The fourth stage is Sattvapatti. This stage will destroy all Vasanas to the root. This can be included under the Svapana (svapna) state. The world appears like a dream. Those who have reached the fourth stage will look upon all things of the universe with an equal eye. 

The fifth stage is Asamshakti (Asamśakti). There is perfect non-attachment to the objects of the world. There is no Upadhi or waking or sleeping in this stage. This is the Jivanmukti stage in which there is the experience of Ananda Svaroopa (the Eternal Bliss of Brahman) replete with spotless Jnana. This will come under Sushupti. 

The sixth stage is Padartha Bhavana. There is knowledge of Truth. 

The seventh stage is Turiya, or the state of superconsciousness. This is Moksha. This is also known by the name Turiyatita. There are no Sankalpas. All the Gunas disappear. This is above the reach of mind and speech. Disembodied salvation (Videhamukti) is attained in the seventh stage. Remaining in the certitude of Atma, without desires, and with an equal vision over all, having completely eradicated all complications of differentiations of ‘I’ or ‘he’, existence or non-existence, is Turiya. 

The witness attitude or Drashta 

Increasing the witness attitude, the drashta, is an obligation for the jnana yogi in order to express his qualities in his behaviour. Without knowing ourselves, without being the dispassionate witness of the internal and external manifestations of our personality, we cannot use the qualities of viveka and vairagya, we cannot calm down the mind, curb our desires or remain indifferent when facing the circumstances of life. The preliminary work is therefore to know better our mind, body and senses, and develop a friendly attitude with ourselves. Most of the time, we want to become something else and there is neither knowledge nor acceptation. Swami Niranjanananda has expressed this point through a beautiful joke : “If an elephant fantasizes and tries to live like a goldfish, or if a peacock fantasizes and tries to live like a cow, then it would be a very disharmonious expression of their natural being. In fact, one would classify them as ridiculous. Do you see any such correlations in yourself ? We are often like the elephant trying to become a goldfish or the weak mouse trying to become a roaring lion.”

It is necessary to develop self-awareness in daily life to let the vision of the Self arise. The cornerstone of jnana yoga is the drashta, the witnessing attitude which combines sincerity, awareness and acceptation. The techniques of hatha yoga and raja yoga help us to awaken this faculty of neutral observation. And this effort of knowledge may also be supported by a remarkable practice of Satyananda Yoga, antar mouna, the inner silence. In this meditation technique we learn to listen to each external sound and inner mental “sounds” in the form of thoughts, images, concepts before allowing the inner silence to imbibe the whole personality.Only a man with iron will can consider that he will exclusively follow the process of jnana yoga. For most of the seekers, to consider the world as non-existing is actually something very difficult or impossible. We are all in the hands of maya, we are part of the illusion. And to get out of it, we need another “illusion”, the philosophy, the techniques and the paths of yoga. To progress harmoniously, to avoid disappointments and to open the gate on the infinite dimension of our being, let us use the set of tools given in the millenary wisdom of yoga and develop in the same time the qualities which will ultimately transform us into a true jnana yogi. 

The six virtues of a jnana yogi 

1. Shama (śamah), quietening of the mind: the jnana yogi should avoid anxiety and excitement, because he has to channel the mental forces and to use them for a higher purpose. He must then find a way to set his mind at rest, for instance the technique of yoga nidra or chanting mantras which calm down the mental realm, the senses activities and the nervous system.

2. Dama, limiting the mental fluctuations: the jnana yogi should know how to curb his desires intelligently, restrict his senses, body and mind, without yet going through a sterile struggle with himself. Dama was always used in the different religions with more or less success as we know.

3. Uparati, indifference: it is essential to keep the mind steady, lose interest in other people’s opinions and free oneself from their influence. With this quality, a jnana yogi is able to look at the game of life and interactions without any troubles, he bears easily what he cannot change and he accepts the things as they are, without trying to solve the world’s problems.

4. Titiksha (titikSa): is the ability to endure the pairs of opposite, hot and cold, love and hatred, pleasure and pain, recognition and scorn, success and failure… This quality allows him to gain endurance, strength and courage in the physical, mental, sensorial and nervous dimensions.

5. Shraddha (śraddhaa, zraddhA), faith: it is the underlying support of the jnana yogi in his quest. This profound conviction is a matter of confidence in the Master and sadhana, a matter of faith in the eternal and universal spirit which is present in the core of each and everyone. Often a true jnana yogi does not want to give a form to the transcendental Reality. Therefore, his tendancy is to reject any expression of adoration. He does not accept, as others are doing, to direct the flow of bhakti on one exclusive aspect of the divine, the Ishta Devata, or on an enlightened person. However, it is difficult to believe in something that has no form. So, the jnana yogi can also feed a feeling for some aspect of God without going against his search. It will help him to keep the mind calm and focused.

6. Samadhana, doubtlessness: it is the complement of faith. If somebody is overwhelmed with doubts, his mind cannot move deeply towards the discovering of the Self. 

The two wings to take one’s flight

The two essential qualities of a jnana yogi are viveka, discrimination, and vairagya, non-attachment. They are like the two wings of the bird, both necessary to take off and fly higher and higher.

1. Viveka is the capacity to differentiate good actions form bad actions, good people form bad people, the real from the unreal, the self from the non-self, the eternal from what is submitted to decay and perishment. Although this quality of discrimination exists in every human being, most of the time it manifests itself only afterwards. With viveka, the adept of jnana yoga naturally turns towards the philosophy of Vedanta, which concepts of Brahman (absolute) and Maya (illusion of the manifested world) are in perfect tune with his quest. The introspection, vichara, is advised to develop the quality of viveka. It is an intense reflexion upon oneself which has to be practised in the spiritual dimension and not on usual activities of daily life. Vichara (vićaara) is a process of analysis and separation; such as we remove all the pebbles and impurities from the cereals before cooking.

2. Vairagya, non-attachment, is a state free of craving. It is not a matter of turning artificially one’s back on our family ties, job or personal wealth, but we are not affected if one day or another, these things disappear from our lives. Non-attachment is an exceptional quality and the highest yogic attitude: the jnana yogi does not feel attraction for the enjoyments of life, it is the objects of pleasure that have the chance to be offered to him. A jnana yogi is not indebted to any object. Such a philosophy is very positive because it does not imply any rejection or renounciation.

Vairāgya in Devanagari: वैराग्य, also spelt as Vairagya) is a Sanskrit term used in Hindu philosophy that roughly translates as dispassion, detachment, or renunciation, in particular renunciation from the pains and pleasures in the material world (Maya). The Hindu philosophers who advocated vairāgya told their followers that it is a means to achieve moksha. Vairāgya is a compound word joining vai meaning “to dry, be dried” + rāga meaning “color, passion, feeling, emotion, interest” (and a range of other usages). This sense of “drying up of the passions” gives vairāgya a general meaning of ascetic disinterest in things that would cause attachment in most people. It is a “dis-passionate” stance on life. An ascetic who has subdued all passions and desires is called a vairāgika. 

The concept of Vairāgya is found in the Yoga Sūtras of Patañjali, where it along with practice (abhyāsa), is the key to restraint of the modifications of the mind (YS 1.12, “abhyāsa-vairāgyabhyāṁ tannirodhaḥ”). The term vairāgya appears three times in the Bhagavad Gita (6.35, 13.8, 18.52) where it is recommended as a key means for bringing control to the restless mind. It is also the main topic of Mokṣopāya or Yoga Vasistha. Another important text on renunciation is Vairāgya shataka or “100 verses of Renunciation”, a part of the Śatakatraya collection by Bhartṛhari. 

Jnana Mudra – the Mudra of Wisdom 

How to practice Jnana Yoga and Advaita Vedanta 

Assume the Padmasana or Lotus posture. Keep the spine straight. Place the back of the hands on the respective folded thighs. The palms should be turned upwards. The fingers will be fully stretched out. Fold inwards the index fingers. Join your index fingers with the thumbs (tip to tip) of the respective hands. Form a rough circle of the thumbs with the index fingers. The other three fingers will have to be stretched out straight and kept loose but close together. As the index finger is curved to meet the thumb, slightly stretch the thumb so that it can easily meet the thumb. Don’t press the thumb and the index finger. Remain in the meditative posture as long as you wish, but the best periods are 12, 24 and 48 minutes or 2 hours. Breathe normally initially. Later on you can do the controlled breathing techniques while remaining in this posture. When your fingers point up to Heaven, it is called the Jnana Mudra; when your fingers point down to Earth, it is called the Chin Mudra (cin mudraa). 

The mudra is done in two different ways. The first way, as described above, allows the tips of your thumb and index finger to touch each other; for the second variation, the tip of your index finger touches the first thumb joint, and the thumb places light pressure on the nail of your index finger. The first variation is the passive receiving position; the second one is an actively giving position. These are the two best-known hand positions of Jnana Yoga or Advaita Vedanta, and they have an effect on the physical, mental, emotional, and spiritual level. These gestures symbolize the connected nature of hum consciousness (thumbs). The three extended fingers symbolize the three gunas-traits that keep evolution in both microcosm and macrocosm in motion: tamas (lethargy), rajas (activity), and sattwa (balance and harmony). The closed circle of the index finger and thumb depict the actual goal of yoga-the unification of Atman, the individual soul (index finger), with Brahman, the world soul (thumb). 

Many of Jnana Yoga practicers (sadhakas) are familiar with Jnana mudra – thumb and index finger forming a circle with the other three fingers extended, the hands usually resting on the thighs or in the lap. It is sometimes called the Mudra of Wisdom. Many Yoga teachers when they are talking to a group and explaining the aim of yoga – to unite body, mind and soul, they spontaneously hold up their hand in that position with the palm facing towards the Earth or towards the Heavens. The index finger is normally hold down by the thumb, and the other three fingers extending upwards. In Jnana mudra the index finger – which in Hindu thought can be seen as representing the ego and water, is held down and subjugated by the power of the thumb representing the Universal spirit in the Earth. Another way of looking at it is to see the ego or self being burned in the power of the fire of Brahman, the deity associated with the thumb.  

On such occasion however it is the three remaining fingers that were significant. As we look at our hand we realised that our etheric, akashic finger is our little finger, the smallest of the three – and the least important for material life, perhaps. Our `mind` or ‘hearts’ is our ring finger – next in size and the one we think is so important we even girdle it with rings and jewels, we value it so highly. However the biggest finger of all is our middle finger representing our fire soul and reaching the highest of all towards the sky and heaven. Symbols are only of value when they are meaningful. Jnana Mudra seen from a different angle taught us the realisation of the relative values of body, mind and soul.

In sitting for meditation, it is advisable to practice either Jnana Mudra or Chin Mudra. Put both hands on the knees in jnana mudra. Retain this position for 12 or 24 or even 48 minutes as comfortable to you. While returning to the original position first stretch out right leg. In the morning or at night (dawn) sit down in the corner in your lotus posture, with the hands in either jnana mudra or chin mudra. Close your eyes. Fix the gaze at the nose tip, mid-eyebrow centre, heart centre, navel centre or anywhere. The shoulders move backwards and the ribcage lifts. The tongue rests on the roof of the mouth. The hands may rest on the knees in chin or jnana mudra. The arms are relaxed with the elbows slightly bent. 

When this gesture is employed to heal physical complaints, it makes no difference whether the Jnana Mudra or the Chin Mudra (Ćin Mudra) is practiced. According to Keshav Dev, this mudra is a universal remedy for improving states of mental tension and disorder, as well as for promoting memory and concentration. It clears the mind-and we all want to have a “clear head” in any situation. It is also used for insomnia, as well as sleepiness depression, and high blood pressure. This mudra activates the metal (white gold) element and is associated with the color white like a sun in midday. White is the apparent void in which fullness is concealed. White is the color of birth and death, of a new beginning and completion. White is also the color of unity and peace and clarity and purity. White clears the mind and brings peace to the soul. 

Mudra is Sanskrit for seal. Mudra is a position, usually done with the hands, that directs the flow of prana (life energy). As part of our Jnana Yoga, we will be working on the Jnana Mudra, this is a classic energy sealing Mudra used in Meditations. Jnana comes from the Sanskrit word to Hindi as “Gyan” or “Guyan” meaning knowledge knowledge. The Jnana Mudra is the Mudra of Knowledge and Wisdom. There is no Jnana Yoga without long period, minimum 12-15 years Jnana Mudra daily sadhana (practiced) under true living Guru as spiritual superior. This period, 12 years of daily practice is a minimum for deeply cleansing of mind and senser to be a prior for Jnana Light! 

(Excerpts from Swami Lalitamohan Babaji lectures and publications) 


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