PHIL 2P12 - lecture 4 - Jnana yoga PDF

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PHIL 2P12, lecture 4, Mon Oct 1st, 2018 exam

essay type questions 1 or 2 pages each analysis, this seems valid to me for the following reasons always give reasons. opinions backed by reasons or examples 2 hours exam will be held in this room October 22nd

when we return, one more chapter on the Vedas send an e-mail requesting samples of questions on past exams vocabulary question, write directly on the sheet 2nd, short answer questions, we'll have a choice two essay questions, out of three. pay attention to every phrase, every sentence, so we have a comprehensive answer

----------------------------------------------last week we discussed Bhakti yoga yoga of devotion in the performance of karma should be intermingled with a sense of devotion

all your creative undertakings not necessary mundane tasks if there is love for the task, you can be sure that the karma is worthwhile. it will produce much better fulfilment for you. maybe not better consequences, we are not to be obsessed with the consequences. fulfilment of duty when performing a duty consistent with our svakarma, and our svadarma, very own principle of integrity you have established for yourself, if you do what should be done, spontaneously, rather than calculated thinking (what is the consequence) when your duty is clear enough, just do it the third yoga is the jnana yoga Jnana yoga knowledge knowledge is a very general term what kind of knowledge is to be pursued, so that a knowledge of jnana, bhakti, and karma takes place? every significant choice, every significant undertaking, takes place one criterion for determining whether the action is ethical or not, according to the Gita. Gita's own way of defining the yoga yoga can be defined according to other traditions as well i.e. school of yoga, one of the 6 systems of Hindu thought the yoga in the Gita is not the same thing. the writer, writer of epic Mahabharata he names himself in the last chapter, 18, Vyasa

he introduces this divine character in the epic Mahabharata, he brings Krishna into this chapter and reveals in the person of Krishna, the deity avatar, god come hither through the character of Krishna, he is elucidating the attributes of God instead of writing God is ... infinitely kind, merciful, ... attributes, he uses a device, man called Arjuna and divine Krishna Krishna says, I am the personification of all those deities which came before me. I am Brahman author is introducing a new kind of monotheistic god, which was absent in Hindu thought. a literary device in Hindu thought later, David Hume wrote Dialogues concerning Religion. used the device of creating these characters who have discourse with each other, about the nature of god. why are we obsessed with a monotheistic god? in Christianity, Judaism, Islam. what's wrong with having a polytheistic god side by side? Plato wrote dialogues, where Socrates discusses with other characters had David Hume presented atheism so blatantly, he would have been persecuted, so he persecuted via these characters he had a theistic character, atheistic character, philosophical character in B G, it's not that Krishna has actually descended, it's a belief. devout Hindus believe that Krishna and Rama (2 heroes) are synonymous with God. not important that they actually existed. these semi-religious epics were written and became the focal points for their religions. they chose names for sons and daughters from these epics. they have heard that the name of god is Krishna, Rama Gandhi, it doesn't matter if they existed or not. they exist in the hearts of the people who take their cue from what was written in these dialogues in last 6 chapters the yoga of Jnana will be discussed

not blind action, but you do the karma in full knowledge of that which is to be known, not just for knowledge's sake, but that which lifts up your life for that reason, Knowledge, precisely Brahman, knowledge of the supreme Atman, of being of all beings ... the knowledge that should form all our goals, all our undertakings, help us to evaluate if it is worthwhile karma p. 146, ch 13 - 11 constancy in the knowledge of Truth ... all that is different from it is non-knowledge (a-jnana) knowledge of math & physics can be called non-knowledge. their insight of Brahman is missing. the angle of that being, which pervades everything, essence of everything, is missing in Upanishads, Vidya means Knowledge a-jnana is written as a-vidya some are taken out of Upanishads and quoted in Bhagavad Gita. B G is a summary of what took place when the Mahabharata was written what is new is the concept of the monotheistic god. it does not make an entirely new beginning. no Indian philosopher does that. they have great regard for knowledge of the past half elephant, half man, god Ganesha, how could he be a god today? to believe in Krishna, they don't have to give up belief in the local goddess Hume, what's the harm in both? Hinduism is not as organized, or driven rationally as Christian religion down south, in former Madras, is not the same Hinduism as in central India, which differs from what was in eastern India different gods and goddesses are popular in different regions of the country doesn't hinder their belief in Krishna, one god Heidegger, when Christianity took place, there was a flight of the gods. monotheistic god become all in all. the yielding of beings. belief in god in

the age of technology is not the same as belief of god in the medieval age, differs from Roman times the being yields itself in dominant beliefs of an age. i.e. materialism enters the religious arena in west, we call them sects Christianity, 3,600 sects Buddhism, 43,000 sects Hinduism is not that organized in Christian church, same mass on a given day all over the world in Hinduism, according to the local tradition of a community Jainism, Buddhism, different sects of Hinduism, patronized by many royal families behind the British, came many missionaries, trying to convert people less than 2% Christians in India, because Hinduism has its own strength in resisting. in-built institutions, like the caste system. even some Christians within the caste system in Kerala, there are 4 dominant sects of Christianity, 40% Christianity in that state suffice it to say that they don't believe in being too organized, rational, logical. it takes away the spirit of Hinduism logic would take away the attraction of religion religion has its own status religion will offer you that help at that time when you need it Knowledge, for Plato, idea of the Good, shining light

Jnana yoga knowledge of Truth (Sat), being/truth, truth, satkaya insight into the goal of knowledge 13-12 neither existent nor non-existent. attributeless. you can call it sheer existence, but not existent. it is not a thing Brahman, neither existent nor non-existent not non-existing like nothingness important to have that angle in the knowledge of life that which is to be known and by knowing which life eternal is gained no beginning or ending no gender beyond empirical opposition supreme atman, supreme soul

then he introduces the three gunas, modes sattva - goodness rajas - passion tamas - dullness modes of maya, grand illusion of samsara that produces these modes analytical tools to describe this tripartite division human nature, qualities of various things are described 14-5 the three modes, as if the atman is inhibited by these modes of maya. we are bound down by it. as if atman is taken prisoner by these three modes

everyone has goodness, passion, and dullness the point of all Knowledge is to overcome these three gunas I can understand to overcome dullness - perform your duty, take action. don't less dullness inhibit you from performing karma rajas - also a weakness, passion for high life, for good food, pleasures of the flesh tone down. hard to understand, why should we overcome sattva (goodness)? it's good to be good, but not good to be goody-goody a glow of self-righteousness. all religions have such faces clinging to your own brand of goodness is not warranted Nietzsche: rise above good and evil rise about that showing off, not above doing good p. 150 14-21 how does he get beyond the three modes? what does he look like? what is his way of life? 14-24 regards pain and pleasure alike, who dwells in his own self, who looks upon a clod, a stone, a piece of gold as of equal worth ... we might say, it's impossible to be like that. we are all affected by blame and praise ... but one must rise above this anything and everything of Samsara is not worth it such a person is not materialistic prayer, with a spirit of bhakti, you submit your ego, admit there are things higher than myself. there are things more a focal point of this universe you rise to that level where you have a vision of equanimity, people of different status are the same for you

14-26 bhakti prama, devotion of love he who serves Me with unfailing devotion of love, rises above the three modes in chapter 18, summary of the whole of the Gita ------------------- break ------------------------after the gunas, the author discusses the roles played by the three modes in our lives 2 kinds of natures divine nature demonic nature not that the whole of humanity is to be divided into god-like and demonic people we have those natures in us there is a lot that is god-like, devas, deves 16-6 the divine have been described at length

mythological story of devas

16-7 the demoniac nature in us prevents us from knowing the way of action or renunciation the demoniac say this world is without a basis, no ground to it, material world without a lord, bagavan not brought about in regular causal sequence, but caused by desire

we have not come to be based on the way of karma, but based on lust and desire this is how the world of humans comes to be. they are not within the law of karma 16-11 obsessed with innumerable cares which would end up only with their death assured that this is all no concern for salvation, moksha 16-13 "this has been gained by me" I am a successful person, but their definition of success is material based 16-21 gateway leading to the ruin of an individual: lust, anger, and greed lust: kama anger: krodha greed: lobha attachment: moha pride: ahamkara the cardinal pitfalls for human beings, B G lists three of these 5 kama: obsessive desire, lust as well. remember the famous kama sutra, treatise on sex the desire for good karma is also a desire aham: ego, of you go deeper than the ego, reach atman, the higher self lower self is ego

p. 155 excessive austerities performed in the name of religion tantra - too much sexuality perform violent austerity rituals at cremation grounds. mislead innocent people 17-5 who perform violent austerities, which are not ordained by the scriptures the Gita does not support this violence

even the food is of three kinds: sattva: whole wheat bread, vegetables, fruits rajas: foods driven by passion, wines tamas: bitter, sour, pungent, ... like potato chips, variety becomes attractive massic food, not obsessively caring about what you eat

17-23 Aum Tat Sat threefold symbol of Brahman. what describes Brahman in this creative way Aum, the sound that encapsulates everything in Brahman Tat - the essence of everything Sat - the everlasting Krishna says Brahman is the goal

chapter 18 a summary of what has transpired reiterates that the fruit of action is to be overlooked work of beauty must be performed 18-11, the relinquisher you cannot relinquish karma, but relinquish the fruit of the karma do it in the spirit of service there are some tasks to be performed without an eye on the outcome you have taken the sting out of karma, which will not add on to the baggage causing you rebirth will nullify the bad karma performed in all previous lifetimes myths set forth to explain what logos has put forward

jnana - know what will clean us up in one stroke, Knowledge of Brahman p. 161 18-47 better is your own svadarma, then to be a cog in a machine, working for the profit of an industrialist if you do duty within the calling and station on which you find yourself at the moment

18-15 five things to stay about, vices previously listed

those who deserve it will receive it as grace from God

something to be reflected on, not to be taken at face value my experiments with truth 18-63 reflect on it fully and do as you choosest you have received secret knowledge 18-75 by the grace of Vyasa we have this, the author leaves his signature given status of Upanishad

Vedas Upanishads Bhagavad-Gita major works to be considered

2nd century B.C, commentaries were written, Brama-Sutras Shenker wrote a commentary on that...