Edrisi Fernandes

Original title: A “Liberação em vida” do Jñâna Yoga na visão do Vedanta

Published in Mirabilia 1

Keywords: Jivanmukti, Jñana Yoga, Kevaladvaita, Shankara, Uttara-Mimamsa, Vedanta.

Jñâna Yoga, the control of vital functions aiming at the actualization of wisdom/of “absolute knowledge”, is based, with rare exceptions, almost completely on the teachings of the Advaita (non-dualist) branch of the Vedânta (from the “End of the Veda”) school, and has chapter IV of the Bhagavad-Gitâ (the “Song of the Divine Master”) as a fundamental referece. Shankara (788-820), whose philosophical system is called kevalâdvaita (unique/perfect non-dualism [monism]) ou shuddhâdvaita (inqualified nondualism), has taken moral life as an essential requisite to metaphysical knowledge, necessary to reaching the ultimate objective of life: knowledge of the essential identity between the “I”(âtman) and the Supreme Being (Brahman). In his Viveka-Chûdâmani (“The Supreme Jewel of Discernment”), as well as in other vedantic writings, Brahman is called Sat-Chit-Ânanda (Being-Conscience-Blessedness), and G. Dandoy makes the following analogy between this conception and images of God in Saint Augustine (De Civitate Dei, VIII, 10): Sat - “causa constituta universitatis”; Chit - “lux percipiendæ veritatis”; Ânanda - “fons bibendæ felicitatis” (G. Dandoy, L’Ontologie du Vedanta, 1932: 33). We analize the way how these characteristics of the divine nature, that can be attained solely by those men that have reached the stage of jîvanmukti (“liberation in life”), can motivate men to reach the Divine, mirroring themselves in His/Her characteristics while trecking the trail of viveka (discerniment), and practicing as pre-requisites the obligatory actions of yama (“moral discipline”, consisting in Ahimsâ [“non-violence”], Satyâ “truthfulness”], Asteyâ [“notrobbing”], Brahmacaryâ [“chastity” or “non-vicious sexuality”], Aparigrahâ [“non-envy”]) and niyama (“self-control”, consisting in Shachka [“cleanliness” or “purity”], Samtosha [“content”], Tapas [“austerity” or “askesis”], Svâdhyâya [“study”], and Îshvara-pranidhâna [“devotion to the Supreme Being”]). We see in depth the reasons why, in the Vedânta, victory over ahamkâra (egotism) is the most important event in the life of the seeker of liberation, in the spirit of what Vivekânanda has thaught: “altruism is the negation of our lower or apparent self. It’s our task to freed ourselves from the miserable dream in which we are those bodies we see...” (Swami Vivekânanda, Jnâna-Yoga, 1936: 463).