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In Indian philosophy and religions, Jñāna (Sanskrit: ज्ञानम्, [ˈdʑɲaːnɐ])[1][a] is “knowledge”.

The idea of jñāna centers on a cognitive event which is recognized when experienced. It is knowledge inseparable from the total experience of reality, especially the total or divine reality (Brahman).[2] There are also some categorised terms like physical Jñāna, spiritual Jñāna and ultimate Jñāna of Self-Realisation.[3]

Etymology

Jñāna means “knowledge” in Sanskrit. The root ज्ञा- jñā- is cognate to Slavic znati, English know, Greek γνώ- (as in γνῶσις gnosis), and Lithuanian žinoti. अज्ञान ajñāna “ignorance” is antonym for this word.[4]

In Hinduism

Nyaya

In Nyaya, jñāna is a mental event, better translated as cognition rather than knowledge. Jñāna can be true or false. Jñāna is not belief, but lead to the formation of belief. All true cognitions reflect their object. However, true cognitions do not always arise from a source of knowledge. True cognitions can also arise accidentally. A key tenet of Nyaya epistemology is that all true cognitions reflect their object. A true cognition does not necessarily have to arise from a valid source of knowledge (pramana); it can also occur accidentally.[5]

Vedanta

In Vedanta, Jnana refers to “salvific knowledge”, or knowledge that leads to liberation (moksha). The Upanishads, which form the concluding part of the Vedas, are regarded as the repository of this spiritual knowledge, and are thus referred to as the jnanakanda.[6] This concept is encapsulated in the Mahāvākya (great saying) asPrajñānam Brahma (प्रज्ञानं ब्रह्म), one of the Mahāvākyas, roughly means “Insight is Brahman” or “Brahman is Insight”.[7]

Yoga

Jñāna yoga (ज्ञानयोग, lit. Yoga of Knowledge) is one of the three main paths (मार्ग, margas), which are supposed to lead towards moksha (मोक्ष) or liberation from material existence. The other two main paths are Karma yoga (the path of action) and Bhakti yoga(the path of devotion). The fourth path, Rāja yoga (राजयोग, classical yoga) which integrates several yogic practices, is also said to lead to the moksha.[8] These paths are traditionally understood by different temperaments or personality types: Jnan yoga for the philosophically inclined, Bhakti yoga for the emotionally inclined, and Karma yoga for actively inclined.[9][10]

In Buddhism

In Tibetan Buddhism, jñāna (Tibetan: ye shes) refers to pure awareness that is free of conceptual encumbrances, and is contrasted with vijñāna, which is a moment of ‘divided knowing’. Entrance to, and progression through the ten stages of jñāna (Bodhisattva bhūmis), will lead one to complete enlightenment (bodhi) and nirvana.[11]

In Theravāda Buddhism there are various vipassana–ñānas or “insight knowledges” on the path of insight into the true nature of reality.[12] As a person meditates these ñānas or “knowledges” will be experienced in order. The experience of each may be brief or may last for years and the subjective intensity of each is variable. Each ñāna could also be considered a jhāna although many are not stable and the mind has no way to remain embedded in the experience. Experiencing all the ñānas will lead to the first of the four stages of enlightenment, then the cycle will start over at a subtler level.[12]

In Jainism

Main article: Jain epistemology

According to the Jain texts like Tattvārthsūtra (śloka 1.9) and Sarvārthasiddhi, knowledge is of five kinds:[13]

  1. Mati Jñāna (Sensory Knowledge)
  2. Śruta Jñāna (Scriptural Knowledge)
  3. Avadhi Jñāna (Clairvoyance)
  4. Manaḥ prayāya Jñāna (Telepathy)
  5. Kevalā Jñāna (Omniscience)

In Sikhism

The word gyan (which comes from the Sanskrit jñāna) means spiritual wisdom or true understanding. Sikh teachings explains that this kind of wisdom must come before meditation or deep contemplation. Without first gaining gyan, a person cannot truly practice dhian (focused meditation). The Guru Granth Sahib makes this point clear by stating that those who have not internalized the Guru’s message lack both spiritual wisdom and the ability to contemplate, and at the end cannot truly love the Divine within.[14]Learned people are often referred to as “Giani”. It is mentioned throughout the Guru Granth Sahib.[15]

The Guru Granth Sahib describes a brahm giāni is one who has attained the highest spiritual knowledge as someone whose mind and lips are always focused on the true one, who sees only the divine everywhere. Such a person lives in the world but remains untouched by it, like a lotus flower that grows in water but stays dry on its surface.[16]

See also

Notes

  1. ^ Jñāna is also often transliterated into English as jnana, jnan, gyana, gyan, or gyaan.

References

  1. ^ “Gyan – definition of gyan in English”. Oxford Dictionaries. Archived from the original on July 8, 2012. Retrieved 2016-08-23.
  2. ^ “jnana (Indian religion)”. Britannica Online Encyclopedia. Retrieved 2012-05-15.
  3. ^ Rishabhchand (1959). The Integral Yoga of Sri Aurobindo (2nd ed.). Pondicherry: Sri Aurobindo Ashram Press. p. 375.
  4. ^ Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass Publishers. p. 457. ISBN 81-208-0567-4.{{cite book}}: CS1 maint: publisher location (link)
  5. ^ Phillips, Stephen H. (2012). Epistemology in classical India: the knowledge sources of the Nyāya school. New York: Routledge. p. 5. ISBN 978-0-415-89554-5.
  6. ^ Olivelle, Patrick, ed. (1998). The early Upaniṣads: annotated text and translation. South Asia research. New York Oxford: Oxford University Press. p. 10. ISBN 978-0-19-512435-4.
  7. ^ Sahu 2004, p. 41.
  8. ^ “Hinduism – Bhagavadgita, Dharma, Karma”. Encyclopedia Britannica. Retrieved 13 April 2026.
  9. ^ “Not Watertight”. Yogamag. Retrieved 13 April 2026.
  10. ^ “Three Yogas”. Dharmapedia Wiki. 17 July 2019. Retrieved 13 April 2026.
  11. ^ Gampopa’s “Jewel Ornament of Liberation”, especially the ten bhūmis, where the absorption state or non-dual state, which characterizes all ten bhūmis, in this well-respected traditional text, is equated to the state of jñāna
  12. ^ a b The Progress of Insight: (Visuddhiñāna-katha), by the Venerable Mahasi Sayadaw, translated from the Pali with Notes by Nyanaponika Thera (1994; 33pp./99KB)
  13. ^ Jain, S.A. (1992). Reality_JMT. Jwalamalini Trustp=16.
  14. ^ “There can be no Dhian without Giyan”. Reflections On Gurbani. 11 October 2012. Retrieved 13 April 2026.
  15. ^ “GIĀNĪ”. LearnPunjabi.org. Encyclopaedia of Sikhism. Retrieved 13 April 2026.
  16. ^ “BRAHMGIANI”. The Sikh Encyclopedia. Punjabi University. Retrieved 13 April 2026.

Sources

  • Anna Dallapiccola, Dictionary of Hindu Lore and Legend (ISBN 0-500-51088-1)
  • Loy, David (1997), Nonduality. A Study in Comparative Philosophy, Humanity Books
  • Sahu, Bhagirathi (2004), The New Educational Philosophy, Sarup & Sons