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Word Occurrence:
jñānam
Occurrences in: 30 verses
Meaning:
knowledge
BG 3.39
आवृतं ज्ञानमेतेन ज्ञानिनो नित्यवैरिणा |
कामरूपेण कौन्तेय दुष्पूरेणानलेन च || 39||
āvṛitaṁ jñānam etena jñānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣhpūreṇānalena cha
The knowledge of even the most discerning gets covered by this perpetual enemy in the form of insatiable desire, which is never satisfied and burns like fire, O son of Kunti.
BG 3.40
इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते |
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् || 40||
indriyāṇi mano buddhir asyādhiṣhṭhānam uchyate
etair vimohayatyeṣha jñānam āvṛitya dehinam
The senses, mind, and intellect are said to be breeding grounds of desire. Through them, it clouds one’s knowledge and deludes the embodied soul.
BG 4.34
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया |
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्त्वदर्शिन: || 34||
tad viddhi praṇipātena paripraśhnena sevayā
upadekṣhyanti te jñānaṁ jñāninas tattva-darśhinaḥ
Learn the Truth by approaching a spiritual master. Inquire from him with reverence and render service unto him. Such an enlightened Saint can impart knowledge unto you because he has seen the Truth.
BG 4.39
श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 39||
śhraddhāvānllabhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati
Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.
BG 4.39
श्रद्धावान् लभते ज्ञानं तत्पर: संयतेन्द्रिय: |
ज्ञानं लब्ध्वा परां शान्तिमचिरेणाधिगच्छति || 39||
śhraddhāvānllabhate jñānaṁ tat-paraḥ sanyatendriyaḥ
jñānaṁ labdhvā parāṁ śhāntim achireṇādhigachchhati
Those whose faith is deep and who have practiced controlling their mind and senses attain divine knowledge. Through such transcendental knowledge, they quickly attain everlasting supreme peace.
BG 5.15
नादत्ते कस्यचित्पापं न चैव सुकृतं विभु: |
अज्ञानेनावृतं ज्ञानं तेन मुह्यन्ति जन्तव: || 15||
nādatte kasyachit pāpaṁ na chaiva sukṛitaṁ vibhuḥ
ajñānenāvṛitaṁ jñānaṁ tena muhyanti jantavaḥ
The omnipresent God does not involve Himself in the sinful or virtuous deeds of anyone. The living entities are deluded because their inner knowledge is covered by ignorance.
BG 5.16
ज्ञानेन तु तदज्ञानं येषां नाशितमात्मन: |
तेषामादित्यवज्ज्ञानं प्रकाशयति तत्परम् || 16||
jñānena tu tad ajñānaṁ yeṣhāṁ nāśhitam ātmanaḥ
teṣhām āditya-vaj jñānaṁ prakāśhayati tat param
But for those whose ignorance is destroyed by divine knowledge, the Supreme Entity is revealed, just as the sun illumines everything when it rises.
BG 7.2
ज्ञानं तेऽहं सविज्ञानमिदं वक्ष्याम्यशेषत: |
यज्ज्ञात्वा नेह भूयोऽन्यज्ज्ञातव्यमवशिष्यते || 2||
jñānaṁ te ’haṁ sa-vijñānam idaṁ vakṣhyāmyaśheṣhataḥ
yaj jñātvā neha bhūyo ’nyaj jñātavyam-avaśhiṣhyate
I shall now reveal unto you fully this knowledge and wisdom, knowing which nothing else remains to be known in this world.
BG 9.1
श्रीभगवानुवाच |
इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे |
ज्ञानं विज्ञानसहितं यज्ज्ञात्वा मोक्ष्यसेऽशुभात् || 1||
śhrī bhagavān uvācha
idaṁ tu te guhyatamaṁ pravakṣhyāmyanasūyave
jñānaṁ vijñāna-sahitaṁ yaj jñātvā mokṣhyase ’śhubhāt
The Supreme Lord said: O Arjun, because you are not envious of Me, I shall now impart to you this very confidential knowledge and wisdom, upon knowing which you will be released from the miseries of material existence.
BG 10.4-5
बुद्धिर्ज्ञानमसम्मोह: क्षमा सत्यं दम: शम: |
सुखं दु:खं भवोऽभावो भयं चाभयमेव च || 4||
अहिंसा समता तुष्टिस्तपो दानं यशोऽयश: |
भवन्ति भावा भूतानां मत्त एव पृथग्विधा: || 5||
buddhir jñānam asammohaḥ kṣhamā satyaṁ damaḥ śhamaḥ
sukhaṁ duḥkhaṁ bhavo ’bhāvo bhayaṁ chābhayameva cha
ahinsā samatā tuṣhṭis tapo dānaṁ yaśho ’yaśhaḥ
bhavanti bhāvā bhūtānāṁ matta eva pṛithag-vidhāḥ
From Me alone arise the varieties of qualities in humans, such as intellect, knowledge, clarity of thought, forgiveness, truthfulness, control over the senses and mind, joy and sorrow, birth and death, fear and courage, non-violence, equanimity, contentment, austerity, charity, fame, and infamy.
BG 10.38
दण्डो दमयतामस्मि नीतिरस्मि जिगीषताम् |
मौनं चैवास्मि गुह्यानां ज्ञानं ज्ञानवतामहम् || 38||
daṇḍo damayatām asmi nītir asmi jigīṣhatām
maunaṁ chaivāsmi guhyānāṁ jñānaṁ jñānavatām aham
I am just punishment amongst means of preventing lawlessness, and proper conduct amongst those who seek victory. Amongst secrets I am silence, and in the wise I am their wisdom.
BG 12.12
श्रेयो हि ज्ञानमभ्यासाज्ज्ञानाद्ध्यानं विशिष्यते |
ध्यानात्कर्मफलत्यागस्त्यागाच्छान्तिरनन्तरम् || 12||
śhreyo hi jñānam abhyāsāj jñānād dhyānaṁ viśhiṣhyate
dhyānāt karma-phala-tyāgas tyāgāch chhāntir anantaram
Better than mechanical practice is knowledge; better than knowledge is meditation. Better than meditation is renunciation of the fruits of actions, for peace immediately follows such renunciation.
BG 13.1
अर्जुन उवाच |
प्रकृतिं पुरुषं चैव क्षेत्रं क्षेत्रज्ञमेव च |
एतद्वेदितुमिच्छामि ज्ञानं ज्ञेयं च केशव || 1||* 1
arjuna uvācha
prakṛitiṁ puruṣhaṁ chaiva kṣhetraṁ kṣhetra-jñam eva cha
etad veditum ichchhāmi jñānaṁ jñeyaṁ cha keśhava
Arjun said, “O Keshav, I wish to understand what are prakṛiti and puruṣh, and what are kṣhetra and kṣhetrajña? I also wish to know what is true knowledge, and what is the goal of this knowledge?
BG 13.3
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || 3||
kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata
kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama
O scion of Bharat, I am also the knower of all the individual fields of activity. The understanding of the body as the field of activities, and the soul and God as the knowers of the field, this I hold to be true knowledge.
BG 13.3
क्षेत्रज्ञं चापि मां विद्धि सर्वक्षेत्रेषु भारत |
क्षेत्रक्षेत्रज्ञयोर्ज्ञानं यत्तज्ज्ञानं मतं मम || 3||
kṣhetra-jñaṁ chāpi māṁ viddhi sarva-kṣhetreṣhu bhārata
kṣhetra-kṣhetrajñayor jñānaṁ yat taj jñānaṁ mataṁ mama
O scion of Bharat, I am also the knower of all the individual fields of activity. The understanding of the body as the field of activities, and the soul and God as the knowers of the field, this I hold to be true knowledge.
BG 13.8-12
अमानित्वमदम्भित्वमहिंसा क्षान्तिरार्जवम् |
आचार्योपासनं शौचं स्थैर्यमात्मविनिग्रह: || 8||
इन्द्रियार्थेषु वैराग्यमनहङ्कार एव च |
जन्ममृत्युजराव्याधिदु:खदोषानुदर्शनम् || 9||
असक्तिरनभिष्वङ्ग: पुत्रदारगृहादिषु |
नित्यं च समचित्तत्वमिष्टानिष्टोपपत्तिषु || 10||
मयि चानन्ययोगेन भक्तिरव्यभिचारिणी |
विविक्तदेशसेवित्वमरतिर्जनसंसदि || 11||
अध्यात्मज्ञाननित्यत्वं तत्वज्ञानार्थदर्शनम् |
एतज्ज्ञानमिति प्रोक्तमज्ञानं यदतोऽन्यथा || 12||
amānitvam adambhitvam ahinsā kṣhāntir ārjavam
āchāryopāsanaṁ śhauchaṁ sthairyam ātma-vinigrahaḥ
indriyārtheṣhu vairāgyam anahankāra eva cha
janma-mṛityu-jarā-vyādhi-duḥkha-doṣhānudarśhanam
asaktir anabhiṣhvaṅgaḥ putra-dāra-gṛihādiṣhu
nityaṁ cha sama-chittatvam iṣhṭāniṣhṭopapattiṣhu
mayi chānanya-yogena bhaktir avyabhichāriṇī
vivikta-deśha-sevitvam aratir jana-sansadi
adhyātma-jñāna-nityatvaṁ tattva-jñānārtha-darśhanam
etaj jñānam iti proktam ajñānaṁ yad ato ’nyathā
Humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; and self-control; dispassion toward the objects of the senses; absence of egotism; keeping in mind the evils of birth, disease, old age, and death; non-attachment; absence of clinging to spouse, children, home, and so on; even-mindedness amidst desired and undesired events in life; constant and exclusive devotion toward Me; an inclination for solitary places and an aversion for mundane society; constancy in spiritual knowledge; and philosophical pursuit of the Absolute Truth—all these I declare to be knowledge, and what is contrary to it, I call ignorance.
BG 13.18
ज्योतिषामपि तज्ज्योतिस्तमस: परमुच्यते |
ज्ञानं ज्ञेयं ज्ञानगम्यं हृदि सर्वस्य विष्ठितम् || 18||
jyotiṣhām api taj jyotis tamasaḥ param uchyate
jñānaṁ jñeyaṁ jñāna-gamyaṁ hṛidi sarvasya viṣhṭhitam
He is the source of light in all luminaries, and is entirely beyond the darkness of ignorance. He is knowledge, the object of knowledge, and the goal of knowledge. He dwells within the hearts of all living beings.
BG 13.19
इति क्षेत्रं तथा ज्ञानं ज्ञेयं चोक्तं समासत: |
मद्भक्त एतद्विज्ञाय मद्भावायोपपद्यते || 19||
iti kṣhetraṁ tathā jñānaṁ jñeyaṁ choktaṁ samāsataḥ
mad-bhakta etad vijñāya mad-bhāvāyopapadyate
I have thus revealed to you the nature of the field, the meaning of knowledge, and the object of knowledge. Only My devotees can understand this in reality, and by doing so, they attain My divine nature.
BG 14.2
इदं ज्ञानमुपाश्रित्य मम साधर्म्यमागता: |
सर्गेऽपि नोपजायन्ते प्रलये न व्यथन्ति च || 2||
idaṁ jñānam upāśhritya mama sādharmyam āgatāḥ
sarge ’pi nopajāyante pralaye na vyathanti cha
Those who take refuge in this wisdom will be united with Me. They will not be reborn at the time of creation nor destroyed at the time of dissolution.
BG 14.9
सत्त्वं सुखे सञ्जयति रज: कर्मणि भारत |
ज्ञानमावृत्य तु तम: प्रमादे सञ्जयत्युत || 9||
sattvaṁ sukhe sañjayati rajaḥ karmaṇi bhārata
jñānam āvṛitya tu tamaḥ pramāde sañjayaty uta
Sattva binds one to material happiness; rajas conditions the soul toward actions; and tamas clouds wisdom and binds one to delusion.
BG 14.11-13
सर्वद्वारेषु देहेऽस्मिन्प्रकाश उपजायते |
ज्ञानं यदा तदा विद्याद्विवृद्धं सत्त्वमित्युत || 11||
लोभ: प्रवृत्तिरारम्भ: कर्मणामशम: स्पृहा |
रजस्येतानि जायन्ते विवृद्धे भरतर्षभ || 12||
अप्रकाशोऽप्रवृत्तिश्च प्रमादो मोह एव च |
तमस्येतानि जायन्ते विवृद्धे कुरुनन्दन || 13||
sarva-dvāreṣhu dehe ’smin prakāśha upajāyate
jñānaṁ yadā tadā vidyād vivṛiddhaṁ sattvam ity uta
lobhaḥ pravṛittir ārambhaḥ karmaṇām aśhamaḥ spṛihā
rajasy etāni jāyante vivṛiddhe bharatarṣhabha
aprakāśho ’pravṛittiśh cha pramādo moha eva cha
tamasy etāni jāyante vivṛiddhe kuru-nandana
When all the gates of the body are illumined by knowledge, know it to be a manifestation of the mode of goodness. When the mode of passion predominates, O Arjun, the symptoms of greed, exertion for worldly gain, restlessness, and craving develop. O Arjun, nescience, inertia, negligence, and delusion—these are the dominant signs of the mode of ignorance.
BG 14.17
सत्त्वात्सञ्जायते ज्ञानं रजसो लोभ एव च |
प्रमादमोहौ तमसो भवतोऽज्ञानमेव च || 17||
sattvāt sañjāyate jñānaṁ rajaso lobha eva cha
pramāda-mohau tamaso bhavato ’jñānam eva cha
From the mode of goodness arises knowledge, from the mode of passion arises greed, and from the mode of ignorance arise negligence and delusion.
BG 15.15
सर्वस्य चाहं हृदि सन्निविष्टो
मत्त: स्मृतिर्ज्ञानमपोहनं च |
वेदैश्च सर्वैरहमेव वेद्यो
वेदान्तकृद्वेदविदेव चाहम् || 15||
sarvasya chāhaṁ hṛidi sanniviṣhṭo
mattaḥ smṛitir jñānam apohanaṁ cha
vedaiśh cha sarvair aham eva vedyo
vedānta-kṛid veda-vid eva chāham
I am seated in the hearts of all living beings, and from Me come memory, knowledge, as well as forgetfulness. I alone am to be known by all the Vedas, am the author of the Vedant, and the knower of the meaning of the Vedas.
BG 18.18
ज्ञानं ज्ञेयं परिज्ञाता त्रिविधा कर्मचोदना |
करणं कर्म कर्तेति त्रिविध: कर्मसंग्रह: || 18||
jñānaṁ jñeyaṁ parijñātā tri-vidhā karma-chodanā
karaṇaṁ karma karteti tri-vidhaḥ karma-saṅgrahaḥ
Knowledge, the object of knowledge, and the knower—these are the three factors that induce action. The instrument of action, the act itself, and the doer—these are the three constituents of action.
BG 18.19
ज्ञानं कर्म च कर्ता च त्रिधैव गुणभेदत: |
प्रोच्यते गुणसङ् ख्याने यथावच्छृणु तान्यपि || 19||
jñānaṁ karma cha kartā cha tridhaiva guṇa-bhedataḥ
prochyate guṇa-saṅkhyāne yathāvach chhṛiṇu tāny api
Knowledge, action, and the doer are declared to be of three kinds in the Sānkhya philosophy, distinguished according to the three modes of material nature. Listen, and I will explain their distinctions to you.
BG 18.20
सर्वभूतेषु येनैकं भावमव्ययमीक्षते |
अविभक्तं विभक्तेषु तज्ज्ञानं विद्धि सात्त्विकम् || 20||
sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate
avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam
Understand that knowledge to be in the mode of goodness by which a person sees one undivided imperishable reality within all diverse living beings.
BG 18.21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 21||
pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam
That knowledge is to be considered in the mode of passion by which one sees manifold living entities in diverse bodies as individual and unconnected.
BG 18.21
पृथक्त्वेन तु यज्ज्ञानं नानाभावान्पृथग्विधान् |
वेत्ति सर्वेषु भूतेषु तज्ज्ञानं विद्धि राजसम् || 21||
pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān
vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam
That knowledge is to be considered in the mode of passion by which one sees manifold living entities in diverse bodies as individual and unconnected.
BG 18.42
शमो दमस्तप: शौचं क्षान्तिरार्जवमेव च |
ज्ञानं विज्ञानमास्तिक्यं ब्रह्मकर्म स्वभावजम् || 42||
śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha
jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam
Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins.
BG 18.63
इति ते ज्ञानमाख्यातं गुह्याद्गुह्यतरं मया |
विमृश्यैतदशेषेण यथेच्छसि तथा कुरु || 63||
iti te jñānam ākhyātaṁ guhyād guhyataraṁ mayā
vimṛiśhyaitad aśheṣheṇa yathechchhasi tathā kuru
Thus, I have explained to you this knowledge that is more secret than all secrets. Ponder over it deeply, and then do as you wish.
