At the outset, understanding Brahmajnana is essential. It is the knowledge through which the indivisible, immutable self (Atmavastu) is perceived in all beings, from the inexpressible (Avyakta) to the stationary (Sthavara), even though appearing as manifold divisions. It is the knowledge by which one can see the eternal Paramatma in all perishable beings and recognize the non-duality of Jiva and Brahman. Brahmajnana leads to Moksha, i.e., liberation from the cycle of birth and death. A true Jnani (wise person) perceives the Paramatma in all beings. In short, Brahmajnana is the realization of the Atmavastu. In the Gita, the term Jnana specifically refers to Brahmajnana.
On the path of Jnana, Lord Shri Krishna states:
“Ye tu aksharam anirdeshyam avyaktam paryupasate,
Sarvatragam achintyam cha kootastham achalam dhruvam.
Sanyamyendriyagramam sarvatra samabuddhayah,
Te prapnuvanti mameva sarvabhutahite ratah.”
Those who worship the imperishable (Akshara), unmanifest (Avyakta), all-pervading (Sarvatragam), inconceivable (Achintya), changeless (Kootastha), immovable (Achala), and eternal (Dhruva), with controlled senses and equanimity (Samabuddhi), devoted to the welfare of all beings, they attain Me.
Here, Shri Bhagavan highlights the goal of the Jnani as the Nirguna Brahman (attributeless Brahman) while also explaining the discipline (Sadhana) of the Jnana Marga with terms like “Sanyamyendriyagramam,” “Sarvatra Samabuddhayah,” and “Sarvabhutahite Ratah.”
Regarding Jnana, He also says, “Na hi jnanena sadrisham pavitram iha vidyate” – “There is nothing as purifying as Jnana in this world.” Here, Jnana refers to Brahmajnana. He further says, “Jnanagnih sarvakarmani bhasmasat kurute’rjuna” – “The fire of knowledge burns all actions to ashes, O Arjuna.”
However, He also mentions, “Klesho’dhikataras tesham avyaktasakta chetasam” – “Great difficulty befalls those who are attached to the unmanifest (Avyakta).” Attaining the Nirguna, Avyakta Brahman is arduous as one must renounce attachment to the body and worldly things. This Avyakta is the Supreme Reality, the Nirguna Brahman.
According to Shankaracharya:
“Tasmat geetasu kevalad eva tattvajnanat mokshapraptih, na karma samuchchayat.”
The Gita declares that liberation (Moksha) is attained only through Tattvajnana (knowledge of the ultimate reality), not by combining knowledge with action (Karma). According to him, by realizing the unity of Brahman and Atman (Brahmatmaikyadarshana), ignorance (Ajnana) is destroyed, leading to liberation from all actions (Nishkarmyasiddhi), Brahmi Sthiti, or Brahmanirvana. Ignorance is the root of duality, and from duality arises all action. Once duality is destroyed, one is established in the inactive self (Atman), which leads to renunciation of all actions. Purification of the mind through Nishkama Karma, Bhakti, or Yoga makes one a Mumukshu (seeker of liberation). Without self-knowledge, Nishkarmyasiddhi is impossible.
According to Ramanujacharya:
Jiva (Chit), Jagat (Achit), and Brahman—these three realities, though distinct, are interrelated, with Brahman being associated with both Jiva and Jagat. While there is no homogeneity or heterogeneity between Jiva, Jagat, and Brahman, internal distinctions (Swagata Bheda) must be acknowledged. His philosophical stance is Vishishtadvaita (qualified non-dualism), and he was a proponent of Bhakti Dharma. He emphasized that Varnashrama Dharma must be observed, as all scriptures are unanimous in this regard— “Eka Shastrarthatayanuṣṭheyam.”
He also stated:
“Anabhisamhita-phalena kevala-parama-purusharadhanarupena’nushthitena karmana vidhvasta-mano-mala-vyakulendriyo jnananishthayam adhikaro’ti.”
By renouncing the desire for results and performing Varnashrama Dharma solely to please Ishwara, one achieves purity of thought (Bhava Samshuddhi) and becomes eligible for Jnana.
