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.
The root ज्ञा- jñā- is cognate to Slavic znati, English know, as well as to the Greek γνώ- (as in γνῶσις gnosis) and Lithuanian žinoti. Its antonym is अज्ञान ajñāna "ignorance".
Etymology
Jñāna sometimes transcribed as gyaan, means "knowledge" in Sanskrit. The root jñā- is cognate to English know, as well as to the Greek γνώ- (as in γνῶσις gnosis). Its antonym is ajñāna "ignorance".[3]
In Tibetan Buddhism, jñāna (Tibetan: ye shes) refers to pure awareness that is free of conceptual encumbrances, and is contrasted with vijñana, which is a moment of 'divided knowing'. Entrance to, and progression through the ten stages of jñana (Bodhisattva bhumis), will lead one to complete enlightenment and nirvana.[4]
In Theravada Buddhism there are various vipassana-ñanas or "insight knowledges" on the path of insight into the true nature of reality.[5] As a person meditates these ñanas 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 ñana 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 ñanas will lead to the first of the Four stages of enlightenment then the cycle will start over at a subtler level.[5]
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.[6]
Vedanta
In Vedanta, Jnana refers to "salvific knowledge", or knowledge that leads to liberation (moksha). The Upanishads, forming the concluding part of the Vedas, are regarded as the repository of this spiritual knowledge, and are thus referred to as the jnanakanda.[7]Prajñānam Brahma (प्रज्ञानम् ब्रह्म), one of the Mahāvākyas, roughly means "Insight is Brahman" or "Brahman is Insight".[8]
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, liberation) from material miseries. The other two main paths are Karma yoga and Bhakti yoga. Rāja yoga (राजयोग, classical yoga) which includes several yogas, is also said to lead to moksha. It is said that each path is meant for a different temperament of personality.
^Apte, Vaman Shivram (1965). The Practical Sanskrit Dictionary. Delhi: Motilal Banarsidass Publishers. p. 457. ISBN81-208-0567-4.
^Gampopa's "Jewel Ornament of Liberation", especially the ten bhumis, where the absorption state or non-dual state, which characterizes all ten bhumis, in this well-respected traditional text, is equated to the state of jnana
^ abThe Progress of Insight: (Visuddhiñana-katha), by The Venerable Mahasi Sayadaw, translated from the Pali with Notes by Nyanaponika Thera (1994; 33pp./99KB)
^Phillips, Stephen H. (2012). Epistemology in classical India: the knowledge sources of the Nyāya school. New York: Routledge. p. 5. ISBN978-0-415-89554-5.
^Olivelle, Patrick, ed. (1998). The early Upaniṣads: annotated text and translation. South Asia research. New York Oxford: Oxford University Press. p. 10. ISBN978-0-19-512435-4.
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