Reading the works of one’s guru or spiritual master regularly is easy; comprehending the philosophical, theological, and historical underpinnings of the guru’s claims and viewpoints is a much more formidable task. When I started my journey ten years ago- a quest for spiritual enlightenment. I explored multiple ways, one of them was reading the sacred scriptures of different faiths. Many believers of varied gurus and god-man, urged me to read the writings of their respective gurus to learn the proper devotional practises. A lot of their adherents went to the same religious institution’s school. After hearing their thoughts, a strange enquiry entered my mind: to what extent will these literary works differ from the ones I have already read? Will they lead me to the wisdom and understanding that I seek? Was there more to becoming a devout follower of religion than picking up a holy book and reading it like any other book?

 It astounded me that some of these believers fought and quarrelled when discussing religious topics, despite attending the same school of theology. They were adamant about shutting down opposing viewpoints. Everyone wanted to prove that their guru’s philosophical argument was sound. However, if the conversation turned to matters of the heart, they fought and insulted one another nonstop.

The differences were ironed out with more patience. But no one budged from their viewpoint. Furthermore, these trainees came to different conclusions, even though they were all instructed by the same guru. If they followed their guru’s instructions, they would only have one answer, just as their guru only had one answer. Reading literature gives these so-called “students” and “devotees” a false sense of superiority over the rest of the world. If this were the case, I wondered how well the devotees grasped the conceptual shifts their gurus experienced. I asked if people were missing the point or if it was just a matter of different perspectives and how information was being passed from one person to the next.

Throughout history, countless teachers have delved into the intricacies of diverse interpretations of the same texts. Their ultimate goal was to gain a comprehensive understanding of the wisdom imparted by their revered sages, and therefore, they dedicated themselves to studying Sanskrit. This deepened their ability to serve the divine and enriched their spiritual pursuits. However, in modern times, only a few devotees who have progressed to the position of preacher possess knowledge of Sanskrit. Although they may have read the texts, they have yet to grasp the actual meaning, or tattva, which can only be achieved through the practice of chanting. They have failed to apply the knowledge they have attained, and some followers attempt to appear well-read by working from a limited selection of books.

It is troubling to note that even these preachers cannot come to a consensus on the definition of “gyan,” which simply means knowledge. This raises doubts about their followers’ level of seriousness and dedication to their religion. When queried about the meaning of gyan, many individuals require further clarification before they can provide a satisfactory response.

 In Sanskrit, the word “jnana” means “knowledge” or “wisdom.” “Awareness of Absolute Consciousness” refers to a deep method of introspection. All of these interpretations revolve around indelible mental experiences. It alludes more explicitly to the type of understanding that comes from staring down the supreme deity, or in this case, reality in its entirety, inside the context of institutional religion. By gaining insight into the ultimate object, the soul escapes the endless cycle of reincarnation and the mental dualism that this worldview entails. The reason for this is because the soul can only be genuinely satisfied by the supreme thing. Avidya, the opposite of Jnana, is the mistaken perception of reality that prevents the soul from reaching nirvana. Though correct for the realities of the present instant, jnana-type deceptive information conceals the truth of a reality beyond the here and now.

The Bhagavad Gita outlines three distinct but equivalent ways to achieve enlightenment. Jnana Yoga, often known as “the discipline of knowledge,” is one such route. Holy Krishna reorients the understanding of his sceptical interlocutor and ultimate devotee, Arjuna, by drawing attention to the tension between the unchanging self and its temporary incarnations. Put another way, Krishna’s presence opens the door for this recognition to take place. In Sanskrit, “wisdom” (jnana) and “ignorance” (ajnana) are viewed as two sides of the same coin when it comes to this temporary existence. Even though you know a lot, you cannot know everything. There’s a limit to the extent of knowledge you can possess. The information presented may be inaccurate, incomplete, or based on a misunderstanding of the subject. Those of you who suffer from it may be oblivious to your level of ignorance. Because they are so set on believing that ignorance is superior to knowledge, they refuse to entertain the possibility of being wrong. As a result, the modern world is plagued with various issues.

Experience, inference, sleep, the testimonies of others, and even revelation from God are just a few of the many possible educational avenues. It’s possible that there will be more levels of distinction between products. Your perception will always be influenced by likes and dislikes as well as your current level of knowledge and information. As a result, it is quite unlikely that two persons will have identical levels of expertise in the same field. A mindset of equal parts humility and sincerity is required for the pursuit of knowledge. Vijnana, also known as verified knowledge, can be attained by rigorously testing one’s skills in a process called as vichara. This method can be utilised to get insight into either the material or ethereal worlds.

I think it is a widespread fallacy to think that exposure to the world will prevent you from striking off on your own. Knowledge of the world at large is a subset of general knowledge but nonetheless serves a vital purpose. You must have this if you want to survive in this world and take advantage of its glory and riches. On the other hand, your spirituality will not grow much if you work on eliminating negative traits like greed, selfishness, jealousy, arrogance, and anger. Similarly, its spiritual value is undeniable. Paying close attention to how things work in the actual world and how other people behave can help you develop discernment and an understanding of the fundamental nature of things. Once you have this kind of insight and consciousness, you can practise spiritual disciplines like renunciation, detachment, and discernment. This can make them less appreciative of the good things in life.

How does one obtain true wisdom or Jnana?

“Jnana Yoga, or the science of the self, is not a subject that can be understood and realised through mere intellectual study, reasoning, discussion or arguments. It is the most difficult of all sciences.”

                                                                                                                             – Swami Sivananda.

As I mentioned, true knowledge cannot be acquired by studying the scriptures, literature, or books. Because the intellectual approach of jnana yoga can be challenging to comprehend, it is essential to work on developing humility and compassion. It is simple to lay an excessive emphasis on one’s intellectual accomplishments along this path. It is simple to become mired in mental constructs and concepts, losing sight of the goal of Jnana, which is to perceive the divine oneness innate in all beings. This is because it is easy to get bogged down in mental constructs and notions.

Karma and Bhakti yoga are all recommended to be practised as prerequisites for this type of yoga. These yogic exercises will prepare the body, mind, and heart for the rigours of Jnana Yoga by purifying the body, mind, and soul. When you have reached a certain level of mastery in the preceding yogas, it is time to begin putting into action the four pillars of knowledge. You don’t need to feel that you have mastered the last pillar to proceed to the following one before moving on. Despite this, you ought to resist the desire to act before you are prepared to do so. You should work with a knowledgeable instructor or guru, as this will allow for an accurate assessment of your progress, tailored training, and aid for your improvement.

You can broaden your knowledge by various means, such as reading texts, practising meditation, developing intuition, showing devotion to God and teachers, receiving Divine Grace, conversing with other yogis, instructing others, and having their personal spiritual experiences. However, because the self already possesses all-knowingness, pursuing more excellent knowledge is unnecessary (Jnana). This is because the self already knows everything. The self is not capable of acquiring new knowledge. The information the senses obtain is polluted because it is influenced by needs and gunas, which corrupt the senses. One with intelligence who strives diligently to rid the world of ignorance is an intellectual. This degree of expertise is the result of many years of dedicated study.

Because of this, significant difficulties are involved with either the sensory knowledge or the memorisation of the information. The information that makes up one’s “Self” cannot be altered or removed in any way. Never obtained, it must be rediscovered or remembered by cleansed versions of embodied selves to be utilised. However, naiveté, illusion, egoism, and attachments hide their wisdom in their present bodily form. Once these obstructions have been removed, the natural condition of a yogi, which is one of perfect wisdom and untainted consciousness, is restored.

The Bhagavad Gita has many ideas and profound realisations, but it does not comprehensively explain how long-lost information may be recovered. On the other hand, it lays an increased emphasis on the cultivation of discernment and self-purification. In the seventh chapter, Lord Krishna explains two different aspects of wisdom. The first step is becoming familiar with God and one’s nature; the second is becoming accustomed to one’s more base nature. Self-purification is cleansing oneself of harmful substances to increase one’s ability to concentrate and maintain mental clarity. Each of these practices is a component of that process. The only sort of knowledge worthy of consideration is that it either leads to greater autonomy or a more profound comprehension of one’s identity. At least one of the approaches detailed below can be used to acquire it.

1. Reading and analysing spiritual or religious texts aloud in public is one method of conducting self-study.
2. Dosha-balancing measures like punishments, laws, and regulations work to eliminate rajas and tamas. Thus, it is possible to reach the state of Brahman and free oneself from egotism, pride, lust, rage, and attachment to material objects and ownership.
3. Karma yoga is the spiritual discipline of performing acts of kindness to show reverence to God. This kind of purification of the body and mind clears the way for increased mental capacity and growth.
4. Meditation, on either oneself or God, to calm your mind and clear your vision.
5. You may find it easier to relinquish attachment to your bodies and fear of dying if you identify with the everlasting self rather than minds and bodies.
6. Acquiring the sameness, detachment, and abstinence from the pleasures of this world would liberate the mind from expectations and cravings, enabling it to realise reality.
7. The positive karma accumulated from past lifetimes. The Bible suggests that only a few men actively seek to become perfect. There are a significant number of men to be found. At this juncture, only a select number of them have fully recovered and are doing well. After going through several lives or rebirths, a self-aware person (a janavan) might finally give their will up to God.
8. A vow of allegiance to God comes in eighth place. According to Lord Krishna, he does not educate every person for a complete understanding of Brahman, the self, and karma, it is essential to perform good actions, to have your sins washed away, to worship him with devotion, and to be aware that he is the master of the elements, the master of the gods, and the master of all sacrifices. All of these things are prerequisites.
9. A commitment to speaking and acting honestly is crucial to authenticity. The mind will never let go of a truth grounded in reality.