The relative position of JnAna, Bhakti and PrasAda

[gokulkr]

The relative position of JnAna, Bhakti and PrasAda:

 

It is stated above that both karma and bhakti have the foundation of jnAna. This raises the question of the relative position of jnAna and bhakti. We have already discussed the relative position of jnAna and karma. In connection with bhakti, some commentators hold the view that "bhakti is intended only to purify the mind, it is jnAna that is the cause of liberation". They also eliminate "grace" or "prasAda" of God as a means of liberation. According to them, "both bhakti and prasAda may help to purify the mind and to procure knowledge. The role of these ends with that. It is only jnAna that is the ultimate cause of liberation. Bo ndage is due to ignorance. This can be removed only by jnAna. Bhakti and prasAda have no direct role in it. They are the aids at the lower level or saguNa brahma level".

 

This relegation of bhakti and prasAda to the lower level is cutting the very roots of Gita teaching. JnAna being jaDa,by itself cannot remove ignorance. JnAna is the means of prasAda or grace of God. It is prasAda or grace that is the means of Liberation. Mere jnAna cannot elicit prasAda unless it is accompanied by bhakti. Therefore, it is the harmoneous pursuit of jnAna and bhakti that leads to prasAda or grace of God. Bhakti is needed to obtain the aparokShajnAna of God and it is further needed to obtain

the grace of God. Ultimately, it is the grace of God that leads to liberation.

 

The importance of prasAda is stressed more than once in Gita: "matprasAdAt avApnoti shAshvatam padam","sarvadurgANi matprasAdAt tarishyati", "aham tvA mochayishyAmi" are some of the statements that make it clear.

 

The shruti "na anyah panthA ayanAya vidyate" does not rule out prasAda or grace. It only states that jnAna is an essential requirement for liberation. This jnAna naturally

is the means through prasAda. It is intended to elicit God's grace. It does not make God's grace superfluous.

 

The Gita statement "jnAnam labdhvA parAm shAntim" etc.have to be understood in this light. Arjuna's statement "nashto mohah smrtih labdhvA tvatprasAdAt mayA achyuta" clearly brings out the importance of prasAda.

 

'shravaNa, manana, nidhidhyAsana or dhyAna' are the steps by which jnAna is acquired. At each of these steps bhakti is intensified and helps to acquire aparokshajnAna.

The methodology of dhyAna is explained in Gita in detail.The samAdhi state is also described. DhyAna itself it not aparokshajnAna. It leads to aparokshajnAna. Though God is avyakta or invisible by nature, he reveals himself to aparokshajnAnin through his achintyAdbhutashakti.This is mentioned in Gita as 'pashyanti jnAnachakshushah',

'dhyAnEna Atmani pashyanti' etc. The expression 'dhyAnayoga' does not suggest a separate means. It is part of jnAnayoga. In fact, jnAnayoga, bhaktiyoga,dhyAnayoga etc are not exclusive ways. These expressions are employed in the context of stressing the importance of one or the other item i.e., jnAna, bhakti or dhyAna. This does not mean that these are exclusive ways. These have to be pursued in a harmoneous way.