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In the Bhagavad Gita, jnana yoga is also referred to as buddhi yoga and its goal is self-realization. [29] The text considers jnana marga as the most difficult, slow, confusing for those who prefer it because it deals with "formless reality", the avyakta. It is the path that intellectually oriented people tend to prefer. [30]
The systematic presentation of Hindu monotheism as divided into these four paths or "Yogas" is modern, advocated by Swami Vivekananda from the 1890s in his book Raja Yoga. [ 3 ] [ 4 ] They are presented as four paths to God suitable for four human temperaments, viz. the active, the emotional, the philosophical and the mystic.
In Vedanta, Jnana refers to "salvific knowledge", or knowledge that leads to liberation . The Upanishads, forming the concluding part of the Vedas, are regarded as the repository of this spiritual knowledge, and are thus referred to as the jnanakanda . [ 7 ]
The term Bhakti refers to one of several alternate spiritual paths to moksha (spiritual freedom, liberation, salvation) in Hinduism, [44] and it is referred to as bhakti marga or bhakti yoga. [45] [46] The other paths are Jnana marga (path of knowledge), Karma marga (path of works), Rāja marga (path of contemplation and meditation). [44] [47]
The four forms of Hindu religiosity are the classical "karma-marga", [79] jnana-marga, [80] bhakti-marga, [80] and "heroism", which is rooted in militaristic traditions. These militaristic traditions include Ramaism (the worship of a hero of epic literature, Rama, believing him to be an incarnation of Vishnu) [81] and parts of political ...
Bronze statue representing the discourse of Bhagavan Krishna and Arjuna, in Kurukshetra. Karma yoga (Sanskrit: कर्म योग), also called Karma marga, is one of the three classical spiritual paths mentioned in the Bhagavad Gita, one based on the "yoga of action", [1] the others being Jnana yoga (path of knowledge) and Bhakti yoga (path of loving devotion to a personal god).
It is a synthesis of various strands of Indian religious thought, including the Vedic concept of dharma (duty, rightful action); samkhya-based yoga and jnana (knowledge); and bhakti (devotion). [8] [b] It holds a unique pan-Hindu influence as the most prominent sacred text and is a central text in Vedanta and the Vaishnava Hindu tradition.
This composition is a reminder that Adi Shankara, who is often regarded as reviver of the jnana marga, or "path of knowledge", to attain moksha, was also a proponent of the bhakti marga (path of devotion) to attain the same goal. [3]