జ్ఞానం — Knowledge (Jñānam)

A study of the nature of knowledge in Vedāntic tradition

1. What is Knowledge? — The Problem of Definition

We generally think that learning what we do not know is knowledge. But the word “knowledge” has many meanings. And the word jñānam is used in many contexts with many different senses.

“Padānāmanekyārthā dhātūnāmanekyārthā” — Words and roots (dhātus) have many meanings. To grasp which word, in which context, was used for what purpose — linguistic scholarship alone is not sufficient. That can only be determined through the experience of great sages (mahāṛṣis) who are experienced knowers.

For this reason, Vedānta — which is verifiable only through experience — is being distorted by those who are merely scholars of language but lack experience, and its true meaning is being corrupted. Therefore, every word must be explained both in its literal/common meaning (vācyārtha) and in its implied/special meaning (lakṣyārtha).

“Yogāt sañjāyate jñānam” — (Triśikhi Brāhmaṇopaniṣat)
Knowledge arises from yoga. Therefore only yogis can explain what “jñānam” truly means.

“Na hi jñānena sadṛśam pavitram iha vidyate / Tat svayaṃ yogasaṃsiddhaḥ kālenātmani vindati” — (Bhagavad Gītā 4:38)

2. Brahman as Truth, Knowledge and Infinity

“Satyaṃ jñānaṃ anantaṃ brahma” — (Taittirīyopaniṣat 2.1.1)

Brahman itself is to be called Satya (truth), Jñāna (knowledge), and Ananta (infinite).

“Brahmaiva satya śabdārtha satyaṃ jñānamiti śruteh” — In the Śrutis (scriptures), it is declared: Brahman is Satya, and that Satya is Jñānam. Therefore, whatever is eternal, whatever is truth — that alone is knowledge, that alone is Brahman.

Brahman itself is knowledge. Knowing Brahman as something separate from oneself is not knowledge — that is ignorance (ajñānam). Nevertheless, the sādhaka (spiritual aspirant) must examine even this ajñānam in order to cultivate sharpness of intellect. Therefore: what can be spoken of is jñānam; what cannot be spoken of is ajñānam.

3. Jñānam vs. Ajñānam — Knowledge vs. Ignorance

“Caitanyaṃ vinā kiñcinā — sthīti sākṣātkāra — anubhavam jñānam / Nānātma bhedakalpita jñānamajñānam” — (Nirālambopaniṣat 7)

Experiencing that nothing exists, even slightly, without Consciousness — that is jñānam. Whatever imagines that very Consciousness to be divided into many different things — that is ajñānam. Even though that experience cannot be fully expressed outwardly, any description that leads toward oneness (ekatva) can be called jñānam.

“Mattaḥ parataraṃ nānyat kiñcidasti dhanañjaya / Mayi sarvamidam protaṃ sūtre maṇigaṇā iva” — (Bhagavad Gītā 7:7)

To say “there is nothing even slightly beyond Me” is jñānam; and to imagine this entire created world as separate things strung together like beads on a string — viewing from Prakṛti’s perspective — is ajñānam.

Sāttvika Jñānam vs. Rājasa Jñānam (Bhagavad Gītā 18:20–21)

The understanding that sees all the many appearing living beings as one, as undivided — that is sāttvik jñānam. The knowledge that sees all beings as separate, with an external gaze — that is called rājasa jñānam — or in other words, ajñānam.

4. The Desert Mirage — Illusion and the Three States

“Marubhūmau jalaṃ sarvaṃ marubhūmātra eva tat / Jagattrayaṃ idaṃ sarvaṃ cinmātraṃ suvicāratah” — (Varāhopaniṣat 2:6)

Just as water appears in a desert (mirage) but that is only the desert — not water at all — similarly, the three worlds of waking (jāgrat), dream (svapna), and deep sleep (suṣupti), which appear as three states, are — upon careful examination — nothing but pure Consciousness (caitanya).

Three famous analogies illustrate this principle:

The Rope-Serpent: What appears as a snake is only a rope. The Post-Man: What appears as a man is only a post. The Hare-Horn: What appears as horns on a hare are only its ears.

These appear so because of insufficient light. Insufficiency of light is what causes this illusion — that is ajñānam. When there is sufficient light, the illusion disappears and what truly exists becomes visible as truth.

From this we understand: light itself is jñānam, darkness (obscuring light) is ajñānam. Energy is light, Light is knowledge. Energy arises through friction. Without friction there is no energy. What generates energy through friction is yoga. Through that energy — light — delusion dissolves. That which generates energy is yogam. That energy or light which dissolves delusion is knowledge (Jñānam).

“Jñānena tu tadajñānaṃ yeṣāṃ nāśitamātmanaḥ / Teṣāmādityavat jñānaṃ prakāśayati tatparam” — (Bhagavad Gītā 5:16)

When the ajñānam within us is removed by jñānam, the knowledge that remains shines like the ever-luminous sun.

5. Kalpita and Akalpita Jñānam — Constructed vs. Uncreated Knowledge

“Akalpita majjaṃ jñānaṃ jñeyādabhinnaṃ pracakṣate / Brahma jñeyam ajaṃ nityaṃ ajena’jaṃ vibudhyate” — (Māṇḍūkya Gauḍapādakārikā 33)

This sunlike light is not imagined (kalpita). It is unborn (ajaṃ). It is not different from the knowable Brahman. Through these uncreated, birthless rays of light, one can know the uncreated, birthless Brahman.

By saying “akalpita jñānam” (uncreated knowledge), we understand that there exists a kalpita jñānam (imagined/constructed knowledge), and that removing it is one’s duty.

The Muddy Water Analogy

In muddy water, both clean water and mud are mixed together. To obtain the clean water, all our effort is only to remove the mud. But to remove this mud, another kind of mud — indigo liquid (nīla) — must be added. Then the old mud sinks to the bottom, and clean water remains. Even so, the indigo liquid added will float on top for a while. Only after it too sinks does the clean water become drinkable.

In the same way: to remove kalpita jñānam (false understanding), one must first acquire another form of kalpita jñānam, use it to eliminate the first, and then remove the second one too. As a thorn removes a thorn, and then the second thorn must also be discarded.

“Tyajadharmaṃ adharmaṃ ca ubhe satyānṛte tyaja / Ubhe satyānṛte tyaktvā yena tyajasi tanttyaja” — (Mahābhāratam)

Whatever knowledge causes you to abandon dharma and adharma, satya and asatya (all dualities) — afterward, that very knowledge must also be abandoned.

6. The Three Spaces — Cittākāśa, Bhūtākāśa, Cidākāśa

Space (ākāśa) has three types:

“Cittākāśaṃ cidākāśaṃ ākāśaṃ tu tṛtīyakam / Dvābhyāṃ śūnya taraṃ viddhi cidākāśaṃ mahāmune” — (Mahopaniṣat 4:10)

Cittākāśa — the space filled with the mind’s thoughts and imaginings (saṃkalpa-vikalpa). Bhūtākāśa — the space within the five elements (pañcabhūtas). Cidākāśa (Cit + Ākāśa) — space filled with pure Consciousness and Light.

Of these three, Cittākāśa and Bhūtākāśa appear to exist but in truth do not. Only Cidākāśa truly exists always. This is what we call God, Paramātman, and Saguṇa Brahman. Space and light is God. This is the body (śarīra) of the nirguṇa Brahman.

“Ākāśaśarīraṃ brahma, satyātmā, prāṇārāmaṃ, mana ānandam, śānti samṛddha amṛtam” — (Taittirīyopaniṣat 1.6.1, 2)

The Cidākāśa form itself is the body of Brahman — called Satyātman. It is where Prāṇa finds rest, rich with peace, immortal.

7. The Fire in Wood — Yoga as the Means to Kindle Knowledge

Everyone agrees that fire exists within wood. Yet the fire within does not burn the wood — because the fire exists in its un-manifested (nirguṇa) form. If you want to burn the wood, you must split it into two pieces, rub them together, and bring the inner fire to manifest outwardly.

“Yathāgniḥ dārumadyastho nottiṣṭhet mathanam vinā / Vinā ca abhyāsa yogena jñāna dīpas tathāna hi sa” — (Śruti)

Just as the fire within wood cannot emerge without friction (mathana), similarly, the lamp of knowledge (jñānadīpa) cannot arise without the practice of yoga.

“Svadehaṃ araṇiṃ kṛtvā praṇavaṃ cottarāraṇim / Dhyāna nirmathana abhyāsāt devaṃ paśyen nigūḍhavat” — (Śvetāśvataropaniṣat 1:14)

Making one’s own body the lower fire-stick (araṇi) and Praṇava (Om) the upper one, and churning through dhyāna — one can see the Divine light, hidden within, brought into manifestation.

“Yo’ntaḥsukhontarārāmaḥ tathāntarjyotireva yaḥ / Sa yogī brahmanirvāṇaṃ brahmabhūto’dhigacchati” — (Bhagavad Gītā 5:24)

The yogi — finding happiness within, finding rest within, witnessing the inner light — attains brahma-nirvāṇa.

8. What is Śāstra? — Scripture as the Breath-Weapon

Not everything written in Sanskrit is śāstra.

“Ahaṃ śāstreṇa nirṇetā, ahaṃ citte vyavasthitaḥ” — “I am determined by the śāstra. I reside in the citta.”

Śāstra = Śās + tram. Śās means breath (śvāsa); tram means weapon (astram). That which has breath as its weapon — that is śāstra. Using one’s own breath as an arrow — whatever through yogic sādhana brings the breath to a state of stillness — that is “śāstra.” It explains the merging of the individual life-consciousness (vyaṣṭi jīva bhāva) into the universal Paramātman (samaṣṭi).

The Śrīmad Bhagavad Gītā, the Upaniṣads, and the Brahmasūtras — these three are called the Prasthānatraya (the threefold canonical texts). These three alone are the śāstra pramāṇas (scriptural authorities) through which Brahman is determined.

“Tasmācchāstraṃ pramāṇaṃ te kāryākāryavyavasthitau” — (Bhagavad Gītā 16:24)
In determining what should and should not be done — these three śāstras alone must be taken as authority.

9. Guru, Devotion and the Transmission of Knowledge

“Satkulaṃ śāstravātsalyaṃ śraddhāvantaṃ akuṭilaṃ” — (Muktikopaniṣat)

By “satkulam” is meant one who is born in the lineage of Brahma-vidyā tradition, who has love for the scriptures (śāstravātsalya), who is full of śraddhā (faith and sincerity), and who is free from crookedness (kuṭilatā).

“Yasya deve parābhaktir yathā deve tathā gurau / Tasyaite kathitā hyārthāḥ prakāśante mahātmanaḥ” — (Śvetāśvataropaniṣat 6:23)

To one who has supreme devotion to the Lord, and equal devotion to one’s guru — to that mahātman alone, the meaning of the scriptures is revealed in full clarity.

“Guruvaktra sthitā vidyā gurubhaktyā ca labhyate” — (Gurugītā) — The knowledge that resides in the guru’s presence is obtained only through devotion to the guru.

Knowledge must be attained through prostrating with full reverence (sāṣṭāṅga praṇāma), through long-time devoted service, and through asking appropriate questions with humility — this makes it clear that Brahma-vidyā has always come through the guru-paramparā (lineage of teachers).

“Upadekṣyanti te jñānaṃ jñāninastattvadarśinaḥ” — (Bhagavad Gītā 4:34)
Only those gurus who have attained tattva-anubhūti (the experience of Truth) can impart their experience through the medium of śāstra.

10. The Inseparable Union of Yoga and Jñānam

The relationship between yoga and jñānam is one of mutual nourishment — neither can stand alone.

“Yogāt sañjāyate jñānaṃ jñānādyogaḥ pravartate / Yoga-jñāna-paronityaṃ sa yogī na praṇaśyati” — (Triśikhi Brāhmaṇopaniṣat 16)

From yoga arises experiential knowledge. From śāstra knowledge, yoga grows. The yogi who is eternally united with both yoga and jñānam never perishes.

“Yogena rahitaṃ jñānaṃ na mokṣāya bhavedvidhe / Jñānenaiva vinā yogo na siddhyati kadācana” — (Yoga Śikhopaniṣat 9)

Śāstra jñānam without yoga is of no use for mokṣa. Similarly, yoga without śāstra jñānam will never achieve siddhi — not even once!

“Jñānaṃ kecit vadantyatra kevalaṃ tanna siddhaye / Yoga hīnaṃ kathaṃ jñānaṃ mokṣadaṃ bhavetīha bhoh / Yogo’pi jñāna hīnāstu na kṣamo mokṣa karmaṇi / Tasmāt jñānaṃ ca yogaṃ ca mumukṣur dṛḍham abhyaset” — (Yoga Śikhopaniṣat 3)

Some say jñānam alone is sufficient for siddhi. But where is jñānam without yoga? And even with yoga, without śāstra jñānam, mokṣa cannot be attained. Therefore, those who desire mokṣa must earnestly practice both jñānam and yoga.

“Śrutyā yuktā svānubhūtyā” — (Śruti) — The guru’s teaching, the analogy appropriate to it, and one’s own experience — when all three are on the same straight path, they yield quick results.

“Loke’smin dvividhā niṣṭhā purā proktā mayānagha / Jñānayogena sāṃkhyānāṃ karmayogena yoginām” — (Bhagavad Gītā 3:3)

O sinless one! From ancient times, I have declared two paths: Jñāna-yoga for men of knowledge and Karma-yoga for men of action. These are not two separate paths — they are two steps on the same path.

“Na karmaṇāmanārambhāt naiṣkarmyaṃ puruṣo’śnute / Na ca sannyasanādeva siddhiṃ samadhigacchati” — (Bhagavad Gītā 3:4)

One cannot attain naiṣkarmya (actionlessness) by not beginning karma. Nor does one attain siddhi merely by renouncing karma. Through karma-yoga, one must gradually attain naiṣkarmya — showing that both yoga and jñānam are necessary.

In this world, some great souls appear as jñānins without having visibly practiced yoga — such persons must have been yogis in previous births. Similarly, a yogi’s life inevitably culminates in jñānam. The two are inseparable — the path and its destination are one.

“Bahūnāṃ janmanāmante jñānavān māṃ prapadyate / Vāsudevaḥ sarvamiti sa mahātmā sudurlabhaḥ”
— Bhagavad Gītā 7:19

At the end of many births, the man of wisdom takes refuge in Me, realising that Vāsudeva is all. Such a great soul is very rare.