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= Jñāna Yoga = Jñāna yoga ("union due to pure knowledge") is one of the three classical margas, or types of yoga, mentioned in Hindu texts, the other two being karma yoga and bhakti. Jnana yoga is the path of knowledge. It involves philosophical study and discrimination between the Real and the unreal through intellectual and intuitive practices.

Etymology
The root jñā- is cognate to English know, as well as to the Greek γνώ- (as in γνῶσις gnosis). Its antonym is ajñāna "ignorance". Jñāna in Sanskrit means "knowledge".[3]

The Four Pillars of Knowledge
(sadhana chatushtaya) are the qualities and practices that when cultivated lead to liberation in the path of jnana yoga:

(1) Viveka (discernment, discrimination) is a continuous intellectual effort to distinguish between the real and the unreal, the permanent and the temporary, and the Self and not-Self.

(2) Vairagya (dispassion, detachment) is cultivating non-attachment toward worldly possessions and the ego.

(3) Shatsampat (six virtues) are six mental practices to stabilize the mind and emotions, and to further develop the ability to see beyond maya. They are as follows:

• Shama (tranquility, calmness) is the ability to keep the mind peaceful, through moderating its reaction to external stimuli.

• Dama (restraint, control) is the strengthening of the mind to be able to resist the control of the senses, and the training of the senses to be used only as instruments of the mind.

• Uparati (withdrawal, renunciation) is the abandonment of all activities that are not one’s dharma (Duty) to minimize distractions.

• Titiksha (endurance, forbearance) is the tolerance of uncomfortable external situations, especially in extreme opposite states (success and failure, hot and cold, pleasure and pain).

• Shraddha (faith, trust) is a sense of certainty and belief in one’s guru (teacher), the scriptures and the yogic path.

• Samadhana (focus, concentration) is the complete one-pointedness of the mind.

(4) Mumukshutva (longing, yearning) is an intense and passionate desire for achieving the liberation from suffering and abandonment of worldly desires. 

The Three Stages
The journey to liberation for a jnana yogi is divided into three prescribed stages of development: sravana, manana, and dhyana.

Sravana (audition) is the first stage and consists of hearing doctrines regarding the ultimate nature of reality. Traditionally these scriptures are recited by a guru who possess the following qualities: (1) the guru should be well versed in the Vedas; (2) the guru should have realized ultimate reality for themselves, and (3) the guru should possess no ego. Once the Vedic teachings are satisfactorily received by the pupil, they may move on to the next phase.

The second stage, manana (reflection), is a period in which the practitioner processes the information received from the guru and attempts to verify the teachings for themselves through introspection and continued study. 

The third stage in the jnani's journey is known as dhyana (meditation). In this stage, intellectual conviction evolves into direct experience through achieving deep meditative states. When done properly, the yogi grasps the unity of existence firsthand and pierces through the veil of maya.

Tat Tvam Asi
This literally translates as ‘thou art that’. Jnanis (practitioners of Jnana yoga) are typically monistic in that they recognize only one fundamental reality that pervades existence, which is referred to as Brahman, or Absolute Reality. Humans mistake this Absolute Reality for the phenomenal world of names and forms. The phenomenal world is regarded as a misperception (maya) of the underlying and pervading reality of Brahman. The practitioner of jnana yoga strives to dissolve this misperception through intellectual discrimination which leads to liberation.

Neti-Neti
One method jnanis use to reach liberation is a cognitive process called neti-neti ("not this, not this"). According to Vedantic philosophy, Brahman in its highest form is nirguna (without qualities). Only through this process of negation which involves removing mental obstructions borne of ignorance can the practitioner realize the true nature of Brahman.

The Bhagavad Gita
In the Bhagavadgita, jnana yoga is recognized as one of three complementary paths to religious fulfillment. In the chapter on jnana yoga, Krishna shares this liberating knowledge with his devotee, Arjuna :

"With your mind intent on me, Arjuna,

discipline yourself with the practice of yoga.

Depend on me completely. Listen, and I

will dispel all your doubts; you will come to

know me fully and be united with me.

I will give you both jnana and vijnana.

When both these are realized, there is

nothing more you need to know."

In another verse, Krishna describes the nature of divine knowledge:

"Dwelling in every heart, it is beyond darkness.

It is called the light of light, the object and

goal of knowledge, and knowledge itself.

I have revealed to you the nature of the

field and the meaning and object of true

knowledge. Those who are devoted to me,

knowing these things, are united with me.

The Upanishads
The Mundaka Upanishad distinguishes between para (higher knowledge) and apara (lower knowledge). Apara is the intellectual understanding of the Vedas. Para is described in the Upanishad as:

"That which is indivisible, incomprehensible, without family or caste,

without eye and ear, without hand or foot, eternal, all-permeating, omnipresent, extremely subtle:

that is the imperishable recognized by the wise as the source of all beings.

Just as the spider emits a thread and absorbs it again,

or as grass sprouts from the earth or as hair grows on a living body,

thus everything has its roots in the imperishable."