Jnana means knowledge. The yoga of knowledge involves mind and soul

This enables one to connect the supreme consciousness with individual being. To open the vistas of mind this raises up to the higher mind. The higher mind leaves all other limited things.

The style of leaving is changed. The individual gets the touch of universal consciousness. The roads are opened to the seekers of Truth because the seeker only treads in this path.

The aim of Jnanayoga is to ride over the consciousness. The mind which generally controlled by in pulses are gradually withdrawn. Steps after steps mind up. Then it is found that mind becomes a clean sheet of paper.

Then he enters to enlightenment. The door of transcendental consciousness is opened before him sees the vast universe as his own. His self is expanded. He sees he is one am the universal being, vasudhaiva kutumbakam. The whole world is his own family, sees all in equality.

This yoga values the cosmic consciousness and holds the super consciousness which enables one to enter into truth -consciousness, force of the Di being. It rejects ignorance and imperfections and accepts Truth, Light and the Di bliss.

But what is the process of getting this supreme knowledge? It is quite difficult for an ordinary man, but easy for a determined sadhaka who enters to the yogi identity with soul, which the Vedas say so ‘ham. I am that but what is the process of jnana yoga? Tradition of getting knowing expects eight fold paths

1. viveka – descerning knowledge

2. vairagya – ascetilism

3. sama etc six pennances (sama, dama, sraddha, uparati, titiksa and samadhana)

4. mumuksuta- desire for liberation

5. sravana – to listen

6. manana – to think deeply (brooding)

7. nididhyasana (constant meditation)

8. tatvapadartha samsodhana – (query on the principles)

Viveka means knowledge of distinction between sat/existence astat or n existence. After knowing sat and asat it is necessary to reject asat like turning face from the temptation of the world.

Then it is necessary to adopt six principles of peace and equality etc. To t away mind from the object contact of the sensory organs is known as sama. The checks the sensory organs and reject them from object contact. This is known as dama.

To believe on God and sastra even more than objects of direct perceptions are sraddha. The sensory organs mind, intellect and ego if go away from world are known as uparati. To tolerate dicotomy of cold and heat and ignore them is known as titiksa. There is no question in the antahkama then it is known as sama dhana.

Mumuksuta is earnest desire for liberation

When mumuksuta is attained then the sadhaka gives up mallors and as karma svarupa and takes refuge at the feet of srotriya and brahmanisiha guru.

After listening to the discouses of guru he listens to him living by the side of guru. When he lives with guru then one listens to guru which is known as sravana. The doubts by listing the guruvakya are wiped out. To think of paramatmaon different arguments is maare. The doubt regarding the knowledge is finished in manana to accept the world and reject the spirit viparita bhavana. To evade this opposite thinking is nididhyasana. All the mundane things are subject to loss and relations are broken but the cinmaya, the supreme consciousness remains. It is called as tatvapadartha samsodhna. By this to direct perception of tattva or the lessence happens or takes place. If it is seen in real sense all the means are not meant of the self/selfish purpose but meant for the rejection of non existence and acceptance of existence by which one cognises the reality.

The knowledge of self (atmajnana) becomes knowledge of the world (visvajnana) and then the transcendental knowledge. The knowledge travels from limited, to unlimited from mundane to supramundane, the sat-chit -ananda (the truth consciousness and bliss), the hightest form of knowledge.