Bhagavad Gita accepts the yoga system as a means of mental training that the. The yoga discipline gives the directions by which a person can lift oneself from the mere mutable personality into a super-normal attitude. The essential steps of the yogic discipline are purification of mind, body and senses, that the divine may take possession of them; concentration or withdrawal of the consciousness from the dispersed movement of thoughts running after the senses and fixing it on the Supreme; and identification with the real when we reach it. Regarding Jnana Marga, Bhagavad Gita offers certain general principles acceptable to thinkers of all shades of opinion. It is necessary to have faith or sraddha subdue the riotous impulses and hold fast in thought to God. An atmosphere of stillness and calm is necessary for the spiritual vision. In the silence following the firm control of the mind one can hear the voice of the soul. The true yoga is that which brings about spiritual impartiality, or samatvam. Spiritual intuition is not uncritical conviction. It is supported by scientific judgment. It is a union of knowledge with austerity and passion, the most complete experience that one can possibly have, where one have no more confusion of mind, but enjoy true peace and rest of spirit. When once the fullness of cognitive experience is reached, the other sides of consciousness, emotion and will, make themselves felt. The vision of God in the spiritual illumination is attained in an atmosphere of joy. Jnana Marga also includes knowing the truth, to lift up the hearts to the Supreme Being, and adore Him. There is also a practical influence. It is sometimes argued that knowledge or intelligence is indifferent to morality. Intelligence, it is said, is not an essential part of character. The intellect is neither good nor bad, since it can be used to promote or destroy good life. Jnana, or the wisdom of the Gita, carries a person beyond one-sided views and narrow standpoints to the comprehensive truth, where one can feel that the differences between men are not ultimate, and that no conduct which is based on false distinctions can be good. |