Making of a jnani

All beings are subject to the effects of past karma and in every birth this shapes our inherent tendencies and habitual notions. The Gita shows that despite all differences in individuals, all are eligible to attain moksha since realisation is ultimately in one’s approach and attitude to the world, pointed out Swamini Satyavratananda Saraswathi in a discourse.

Though much importance is given to scriptural study in spiritual learning, it is said that even when learning under a guru, which is the ideal way, one gains only one fourth of the learning. One has to be selective and avoid unnecessary crowding of information. Another one fourth happens when the disciples discuss what has been learnt among themselves. This gives a chance to seek clarity over doubts that are always present. One fourth happens through one’s innate capacity to assimilate and reflect on all issues in life. The rest is gained in course of time, ‘kala kramena.’

Krishna refers to the realised soul as a jnani who reaches this goal and understands that “Vasudeva is all” after many births of arduous striving. Jnana is the agni in which all karmas such as the sanchita, agama, etc, get burnt, and the jnani does not have to take any further birth. Through dhyana or meditation, some are able to experience the atma clearly in their inner selves. Some practise jnana yoga or karma yoga or bhakti yoga to reach the goal. Among these, bhakti yoga is easy to practise. In this path, there is no need for intense sastra jnana or conscious striving for viveka. Many may not have the exposure to the Srutis or Smriti grantas; but they may be familiar with texts in vernacular languages, such as the Thirupughazh, Tiruvachagam, etc. They too gain spiritual insight and imbibe the truth in the Purusha Prakriti relationship and gain moksha.