In our search for Truth, beginning with an examination of the world before us, we use
as our instrument the faculty of reason. This reason can well be divided into two. One
is lower reason, which is exercised by the mind in examining the mutual relationship
of objects, from intellect down to the gross world. The other is higher reason or
transcendental reason, which is exercised in examining the mind and its objects –
gross or subtle – with a view to discover their real content.
There are usually three accepted paths to the Truth. They are the paths of devotion,
yoga and jnyana. Of these three, devotion and yoga deal only with relative things
falling within the sphere of the mind and sense organs, taking into consideration only
experiences in the waking state. Their findings, therefore, can only be partial and
The jnyana path looks from a broader perspective and comprehends within its scope
both yoga and devotion. It takes into consideration the whole of life’s experiences – comprised in the three states – viewed impartially. It demands a high degree of real
devotion, in the sense that the aspirant has to have a high degree of earnestness and
sincerity to get to the Truth. This is real devotion, to Truth; and it is infinitely superior
to devotion to anything else, which can only be less than the Truth.
The yogin controls, sharpens and expands the mind to its maximum possibilities,
attaining samadhi and powers (or siddhis) on the way. But in the case of those who
follow the jnyana path, the mind is analysed impartially and minutely; and proved to
be nothing other than pure Consciousness itself, beyond which there is no further
power or possibility of development.
So it is through jnyana alone that Truth can be visualized, while yoga and devotion
only prepare the ground for it.