Knowledge (ज्ञान)

मज्जात्मज्ञः किलज्ञाने, बिष्टायामिब शूकरः ।
ज्ञानी निमज्जति ज्ञाने, मराल इव मानसे ॥

Just as a pig is always immersed in filth, so the ajnani remains ever sunk in ignorance. Just as a royal swan (rajahansa) is immersed in Mansarovar, so the Jnani remains immersed in Knowledge.

Observe a person carefully — where do they go repeatedly, what comes to mind again and again, whose company do they prefer? From this, the jivatma's true inclination reveals itself. Where only physical and sensory pleasure is discussed, where only comfort-seeking stories are told — the soul is like the pig, absorbed in the drain of its own ignorance. But the Jnani — the darshi of truth — is always drawn toward discussion of atma-unnati (soul's elevation) and atma-kalyan (soul's welfare). They seek the constant company of atma-jnani persons. Their speech flows only toward Atma, Mahatma, and Paramatma. Lost in these stories in reading and recitation, absorbed — like the rajahansa playing freely in Mansarovar's pure waters, visible from all sides in progressive clarity.

The simple version: Where your mind gravitates, what you keep talking about, who you seek out — this reveals your true level of consciousness. The pig seeks filth by nature; the swan seeks the pure lake. Where does your soul naturally return?

निर्वाणपदमाप्नोति, भाष्यते यन्मुहुर्मुहुः ।
तदेव ज्ञानमुक्तेष्टं, निर्बन्धो नारित भूयसा ॥

That one decisive pada (word/principle) which is spoken and returned to again and again — that alone is true jnana. Debating and repeating endless texts and many words is not knowledge.

The purpose is not to study many texts and store vast information. The teaching is: find one definitive pada — one word, one mantra — and make it your singular focus. Contemplate it with ekagrya (singular attention), keep returning to it, let it penetrate. When continuously engaged with it, moha cannot push you away. Even one single thought pointed at moha like a missile will shatter and dissolve it. For this knowledge to become impenetrable, four elements are essential: continuous practice after initial contemplation; deepening of understanding with love toward tattva, Tirthankaras, and gurujans; vivechan guided by shastra-paddhati and agam; and a gradual quieting of the intoxication of kshayopasham as tatva-chintana deepens. Total absorption in tatva-chintana — dissolving oneself in it — is the highest category of knowledge.

The simple version: One clear, decisive pada returned to again and again is worth more than a library of debated texts. The muni Maatap attained moksha through just two words: "Ma rup, ma tup" — neither hatred nor attachment.

स्वभावलाभसंस्कारकारणं ज्ञानमिप्यते ।
ध्यान्ध्यमात्रमतस्त्वन्यत्, तथा चोक्तं महात्मना ॥

That which is the cause of gaining (labha) the atma-svabhava — one's own true nature — is called Jnana. Studying for the mere sake of study (dhyandya-matra) beyond this is something else entirely. Thus have the great souls declared.

Jnana is that which continuously gives the jivatma momentum toward realizing atma-svaroop — that which creates the vasana (deep longing) to know one's own nature. Vasana is that which creates the drive in the mind to know a subject deeply, that gives the inspiration to work hard, that keeps urging you to follow with hands and feet. For example: if a man develops a vasana for a woman, he becomes constantly occupied in thought of her — waking and sleeping, sitting and standing, only one thought. This vasana arose from manohar-darshan (a beautiful sight in the mind). Real jnana creates the same intensity of longing — but for the atma. The one in whom this vasana for atma-svaroop burns continuously keeps finding the path clear, because no moha or mayajal can hold someone whose entire being is magnetized toward the pure atma. As Patanjali also confirmed: this is the universal view of the great souls.

The simple version: Real jnana is not information — it's the igniting of a deep longing (vasana) for the atma. Just as a man consumed by longing thinks of nothing else, the jnani consumed by longing for the atma turns every experience toward that single focus.

वादांश्च प्रतिवादांश्च यदन्तोऽनिश्चितांस्तथा ।
तत्त्वान्तं नैव गच्छन्ति, तिलपीसकवद्गतौ ॥

Those stuck in endless vad (argument) and prativad (counter-argument) — never arriving at certainty — are completely incapable of reaching tattva's end. They are like the sesame-press bullock: constant circular movement, no progress forward.

The shastra-jnana meant to conquer inner enemies and move consciousness toward the atma — you have used it instead to get lost in purposeless vad-vivad. You have abandoned what is iShta (dear) and chased what is anishta (not dear). The honest assessment: in this world there are no kevalajnanis, no manah-paryay-jnanis, no great souls with avadhi-jnana. Then how dare anyone claim to fully understand scriptures composed by masters of infinite knowledge? Your mati (understanding) is limited. Your shrutajnanavaran ksayopasham is very weak. Whatever shastra-jnana you hold is surely with anishchit (uncertain) meaning. Based on this, debating for years will not reach tattva's end. You will fail to grasp the true meaning. It is possible that in debate you will be victorious and the ananda of that will thrill every pore — but this ananda is momentary, transient, and unnatural. The oil-press bullock is always in motion. It gets nowhere.

The simple version: The debater who never reaches tattva is like the sesame-press bullock — all effort, endless circles, zero progress. Real jnana does not make you win debates. It makes you see truth.

स्वद्रव्यगुणपर्यायेषु स्थिरः, परेषु न परिणतः ।
इति रहस्यज्ञानं मुनिः, ज्ञानी इति नो वदे ॥

In one's own dravya (substance), guna (quality), and paryaya (mode) — one is truly established and correct. In para-dravya (another's substance), guna, and paryaya — no transformation belongs to me. The one who knows this secret is the Jnani — thus has this rahasyajnana been revealed.

The Jnani's orientation is precise: my sva-dravya, guna, paryaya are authentic and real. In para-dravya, guna, paryaya — no transformation is mine. This is the rahasyajnana (secret understanding) the Jnani has revealed. Para-dravya is endless — wealth, status, others' actions — and one is never fully satisfied by it. Rather, satisfaction keeps declining. And para-dravya, guna, paryaya do not belong to the atma at all. They never will. If there is no satisfaction there, why make para-dravya the aim? The prescription is direct: resolve to be nishchint-nishchal. Let sva-jnana-dhyan happen. Turn the mind inward. The inherent jnana, darshan, and charitra-guna will awaken — and experience across all three will deepen. All dissatisfaction comes from chasing para-dravya. All peace comes from resting in sva-dravya.

The simple version: The Jnani's compass: what is truly mine is my own dravya-guna-paryaya. What belongs to others is not mine and cannot satisfy me. All dissatisfaction comes from chasing para-dravya. All peace comes from resting in sva-dravya.

अस्ति चेद् ग्रथिभिज्ञान, किं चित्रैस्तंत्रयणैः ।
प्रदीपाः नवोपष्टुज्यन्ते, तमोध्नी हृष्टिरेव चेतु ॥

If granthi-bheda jnana (the knowledge that breaks the knot) has been attained — what use is the elaborate array of many shastras? When one's own eyes blazingly illuminate dense darkness from within, what use then are external lamps?

When the granthi (knot) of raga-dvesha dissolves, samyaktva (right vision) blazes within the atma and its sharp light spreads everywhere. The one who has attained granthi-bheda-jnana has no need of elaborate shastra arrays — just as a person with blazing inner sight has no use for external lamps. This does not dismiss shastras — the shastras are precisely what lead you to the granthi-bheda. They are the lamps lit for the one walking in darkness. Read them, absorb them, use the rahasyajnana as a weapon against moha every time the chitta gets pulled toward para-pudgal. But always know: the lamps are a means, not the destination. The destination is when you become the light yourself.

The simple version: Granthi-bheda is the turning point. Before it, all shastras are needed as lamps. After it, the atma blazes. The one who has attained this inner sight has no need of external lamps.

मिथ्यात्वशल्यच्छित्वाद्, सम्यग्दर्शनभासितः ।
निभाय सत्त्वद् घोमों, नन्दतयान वन्दने ॥

Having cut away the thorn/arrow of mithyatva — the soul blazes with the radiance of samyak-darshan (right vision). With this right perception, even a wild elephant becomes tame and bows at your feet in worship.

The great muni who has discarded karma, cut asunder moha's layers, whose knowledge is total — what fear does such a yogiraj have? The only weapon needed: 'jnana' — which cuts through mithyatva's peaks in manana-fanan. Like the vajra (thunderbolt), it is self-sufficient. He roams freely in the garden of atma-pradesh's heaven, always experiencing the inexpressible bliss of atmananda. Muniajans are here compared to Devraj-Indra: just as for a moment's sake, Indra never lets his vajra leave his side, so muniajans must always keep atma-pariNati-roop jnana ready with them. Bhagavan Mahavir once said to Gautam: "Samayam Goyam! Ma pamayae." — "O Gautam! The jnana-vajra in your possession — never put it away even for a moment." When atma-pariNati-roop jnana is intact, the powerful assault of raga-dvesha asuras cannot happen. These demons, dragging muniajans from atmananda's heaven into pudgalananda's prison, will fail.

The simple version: The muni who has extracted the thorn of mithyatva blazes with samyak-darshan. Like Indra who never puts down his vajra, the muni must never set aside the weapon of atma-pariNati-jnana. With this weapon, even a mad elephant bows.

पीयूषमसमुद्रोत्थं, रसायनमनौषधम् ।
अनन्यापेक्षमैश्वर्यं, ज्ञानमाहुर्मनीषिणः ॥

The learned (manishinaH) have declared: Jnana is amruta (nectar) that has not emerged from the ocean; a rasayana (elixir) that is not a physician's medicine; an aishvarya (sovereignty) that requires no one else. It is the incomparable, self-sufficient wealth.

The learned say amruta emerged from ocean-churning. Great kings consider rasayana to be born of physician-knowledge. Sovereign aishvarya is thought to reside in elephants, horses, wealth, gold, and silver. But the Jnani's declaration: "Jnana is amruta — yet not from the ocean. Jnana is rasayana — yet not a physician's medicine. Jnana is aishvarya — yet not in elephants or horses." The ocean cannot save a person from death. But jnana-amruta transforms them. Physical medicines help stabilize the body. But the jnana-rasayana makes the mind always full of bliss — not the pleasure of gold and sense pleasures, which have no power of lasting satisfaction. Jnana does this always. From three categories — deva-guru-dharma — the authority of this bhavana-jnana gives the path of amruta, jnana-rasayana, and jnana-aishvarya. The jivatma finds the supreme trupti (satisfaction). This becomes the highest motivation toward moksha.

The simple version: Jnana is the real amruta — not mythology. The real rasayana — not from any physician. The real aishvarya — needing nothing and no one outside itself. This self-sufficient, incomparable wealth surpasses all.