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Jnana

 

(Sanskrit; Pāli, ñāṇa). General term meaning knowledge, particularly in the context of the understanding of doctrines. In terms of Buddhist epistemology, tradition (anuśrava) is not by itself a valid form of knowledge, nor are sense-perception or reason reliable means of knowledge until the distorting influence of unwholesome mental factors such as the three roots of evil (akuśala-mūla) have been eliminated. Once this has been achieved, one who reflects with right attention (yoniśo manasikāra) will perceive with the proper mode of cognitive awareness and see things ‘as they really are’ (yathābhūta). In later Mahāyāna sources jñāna comes to mean ‘non-conceptualizing’ or ‘non-dual’ awareness, and is sometimes used synonymously for enlightenment (bodhi) itself. Based on the Buddhabhūmi Sūtra and Yogācāra doctrines, the basic Buddha awareness of enlightenment is subdivided according to the function into the five awarenesses (pañca-jñāna).

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Jñāna or gñāna (Sanskrit: jñāna) is the Sanskrit term for knowledge or philosophy.

In Buddhism, it refers to pure awareness that is free of conceptual encumbrances, and is contrasted with vijnana, which is a moment of 'divided knowing'.

In Hinduism it means true knowledge, the knowledge that one's self (atman) is identical with Ultimate Reality Brahman. It is also referred to as Atma Jnana' which is frequently translated as self-realization'.

Jnana Shakti is "the power of intellect, real wisdom, or knowledge"[1].

Jnana yoga is one path (marga) towards moksha (liberation). There are other paths for different temperaments such as Bhakti and Karma Yoga.

See also

As per hinduism, Jnana means a divine wisdom or total knowledge of everybody, everything, everywhere and everytime in the entire cosmos. This wisdom can only be given by God to a qualified human being.

References

  1. ^ Helena Petrona Blavatsky (1893 - 1897), The Secret Doctrine, London Theosophical Pub. House, 1893-97, ISBN 0-900-588-74-8

 
 

 

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Buddhism Dictionary. A Dictionary of Buddhism. Copyright © 2003, 2004 by Oxford University Press. All rights reserved.  Read more
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