5.3. The Knower-known-knowing

There are three factors in every knowledge situation: the knower, the known, and the function of knowing. To illustrate, when I say that I know this house, here ‘I’ is the knower, the self as the subject who knows, this house is the object known, and the word know points out to the act of knowing. For Svāminārāyaṇa, the knower (jñātā) the subject of knowledge, the known (jñeyā) the object of knowledge and the knowledge (jñāna) are different and real. They all are there in every knowledge situation. Without the interplay between the knower and the known, knowledge cannot arise. The self, the knower, is fundamental nature of consciousness (cidrūpa jñānasvarup) and at the same time, it also has knowledge cognition as its essential inseparable quality (jñānaśakti) which pervades the whole body (antaḥkaraṇa and sensory-motor organs) and knows the objects of knowledge (jñeyapadārtha) external and internal. As the revealer of body, senses, the presiding deities (powers) of senses, mind (antaḥkaraṇa) and objects of experience, the self (jīvātmā) is very pervasive and great on account of its jñānaśakti (attributive knowledge).^[1]

Svāminārāyaṇa clarifies:

“That is identified as ātman. Ātman is the cognizer of sound, touch, color, taste, and smell, and it is the ātman who thinks and discriminates. The conscious entity from within who knows the distinction of body, senses, mind etc., is the knowing self jivātmān. It is knower, narrator, explicator, and confirmer of these distinctions and it itself distinct from body senses mind etc. it is the knowing subject, the receptacle of all knowledge.” (Vacanāmṛta Gadhadā I/38, p.98)

During the waking state, on account of the dominance of satvaguṇa, the knowledge (revealing the power of jñānaśakti) is evident and distinct, during the dreaming state on account of the prevalence of rajoguṇa, it is very unclear, dim and ambiguous while in a deep sleep on account of the dominance of tamoguṇa, the revealing power of consciousness (jñānaśakti) is dormant and unmanifest. Self-consciousness is the significant revelation of the self. It is not amenable to perception, yet it is the indispensable base of all perception. In every act of knowing, the self-i.e. the subject jivātmā becomes known. In every act of experiencing, the existence of the self jivātmā is apodictically known revealed immediately as the basic presupposition of all knowledge. As mentioned above, the ātman is the knower of knowledge of knowable objects. So, ātman is described as kartā, jñātā, and bhoktā.^[2]

Ultimately what is the use of this pramā or jnāna in the philosophy? Well, the knowledge of object as it is i.e., yathārtha jñāna is the foundation of philosophical activity. Therefore, one ought to know the reality of the thing as they actually are, rather than the way they are conceived or perceived. This implies that reality is concerned with how we know reality. But epistemology does not determine metaphysics. Instead, it follows metaphysics. In Svāminārāyaṇa’s Vedanta philosophy, epistemology follows metaphysics, because Parabrahman as the ātman and antaryāmī in all and is the supporter and immanent ground of all other reals. Valid knowledge arises when the conditions generating knowledge are sound. The sense organs must function well and the mind i.e., antaḥkaraṇa, must be alert, attentive, and receptive while apprehending a knowable object. The self, when is 110

fully involved and engaged, the right knowledge arises. Such knowledge is indubitable, and it gives rise to a settled conviction or resolute understanding of the object known. Moreover, one should remember that jīvas and īśvaras are totally dependent on Brahman and Parabrahman for their knowledge.

As reminded,

“tattatkriyāsāmarthyapradātā akṣarādhipatiḥ vedādiśāstreṣu prasiddhaḥ” (Kena-upaniṣad 1/2, p.34)

“Parabrahman who is the master of Akṣaradhāma and transcendent Akṣarabrahman provides power to jīvas and īśvaras. It is described all over the Vedanta scriptures.”^[3]

Footnotes and references:

[1]:

Vacanāmṛta Kāriyānī 1

[2]:

Īśa-upaniṣad 2, p.9, Brahmasūtra 2/3/19, p.233, Brahmasūtra 2/3/33, p.240

[3]:

We will explore this topic shortly.