TRUE KNOWLEDGE

True knowledge is Self-knowledge. Self, or Atman, is independent, unattached, eternal, infinite, imperishable, uncaused, and not limited by limited adjuncts of space, time and causation. In that Self-knowledge sets enabling universal principles to reason, understand, be aware, be conscious and realise one's Atman, or true Self, an inseparable essence of Brahman, or Cosmic Self. True knowledge is to know respectfully what to ask, what to understand, what is to speak, what is to listen to, what is to introspect, what is to contemplate and what is to meditate upon (Yoga-Vasistha, 2.12.1). It is to orient the mind by exercising to achieve a state of tranquillity, calmness and quiescence as a primal goal seeking to realise Atman as true knowledge. It implies a deep, discerning, and often scenic, undisturbed quietude, a lack of agitation, noise, or motion, serene and lasting. This serene state enables one to delve deeper into the essence of existence, fostering an environment where wisdom can flourish. It asserts to contemplate and meditate upon turning awareness inward to recognise that the mind is the sole creator of the world and that true reality is pure, non-dual consciousness. In this stillness, the mind turns inward to perceptive insights and connections that transcend the ordinary, guiding the practitioner towards a more enlightened understanding of Atman, or Self, as one inseparable essence of Brahman, or Universal Self.

1. Outline 

The practitioner, in order to know what the knowledge is, must keep the mind under control and remain steady, not through forced control, but through abiding in one's true nature as pure Atman, or Self. It signifies that one is pure Awareness, neither the body-mind nor any attachment, but an unattached and ubiquitous witness-consciousness (Ashtavakra Gita, 1.13-14). It is when one is aware of Atman, or Self, beyond the body-mind-intellect system, and one with the Brahman, the Cosmic Self. As a fundamental aspect of Reality, it is not a product of the body-mind system; rather, it transcends that system to be one with Brahman. The aphoristic sayings in the Upanishads unveil the veil of ignorance to think about and become aware of Atman. The Great Sayings, or Mahavakyas, are profound aphorisms from scriptures that postulate the sublime indivisible identity of Atman and Brahmān: "Tat Tvam Asi" in the Chāndogya Upanishad (6.8.7), i.e., "Thou art That"; "Ayam Ātmā Brahma" in the Mandukya Upanishad (1.2), i.e., "This Atman (Self) is Brahman"; "Prajñānam Brahma" in the Aitareya Upanishad (3.3), i.e., "Consciousness is Brahmān"; and "Aham Brahmāsmi" in the Brihadāranyaka Upanishad (1.4.10), i.e., "I am Brahmān." The Upanishadic statements affirm that true knowledge, or Para Vidya, is the direct experiential realisation that Atman, or individual self, is identical to Brahman, or Cosmic Self. This wisdom, which brings liberation (Moksha) from the cycle of birth and death, transcends sensory perception and intellectual study, requiring instead deep meditation, inner stillness, and direct intuition. Knowledge is true if it is part of existence, says sage philosopher Swami Krishnananda. He contends that existence is knowledge, as consciousness is existence, or Sat-Chit-Ananda, or Existence-Consciousness-Bliss. Swami Krishnananda teaches that the knowledge one acquires must be incorporated into one's daily life. A person's existence is the only thing that gives him life, living, and knowledge; therefore, knowledge that does not exist cannot be considered knowledge. Knowledge that does not exist is not knowledge. To own the wisdom, knowledge, and understanding gained through study, they must exist. Because it exists, knowledge and everything else are power, righteousness, and happiness. If knowledge doesn't exist, it can't be power, righteousness, or virtue, nor can it make you happy. From your perspective, the best way for knowledge to exist is if you only know who you are.

2. Scriptures

The scriptures speak profoundly of Self-knowledge as true knowledge. This line of thought is expounded by Yoga-Vasistha (7.21.7). It says the knowledge of Atman is reckoned as the true knowledge; all other knowledge is merely a semblance of it, being void of the essential knowledge. True knowledge is not about transience, perishability, relationality, and causation. 

but about eternity, imperishability, non-relationality, and beginninglessness. How is that knowledge to be experienced? It is not by an uncontrolled mind that tends to move outward to relish the temporality of the objective dimension but by a controlled mind that discriminates between eternity and ephemerality, imperishability and perishability. That controlled mind be stilled to attend to knowledge by keeping it fixed on the inner self and be freed from pride and passions by inclining oneself to pure truth. Srimad Bhagavad Gita (3.32, 3.38) bluntly teaches to control the mind to cultivate the power of discrimination. True knowledge, or Self-knowledge is veiled by lust, desire and attachment as fire is enveloped by smoke, a mirror by dust, and an embryo by the amnion. Cultivation of true knowledge, according to Bhagavad Gita (13.8-13.12), is incumbent upon humbleness; freedom from hypocrisy; non-violence; forgiveness; simplicity; service of the Guru; cleanliness of body and mind; steadfastness; 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, but contrary to it is called Avidya, or ignorance. Knowledge stimulates wisdom, happiness, peace and tranquillity, and the opposite of knowledge is ignorance that catapults to misery, sickness, avarice, attachment and agitation, states Yoga-Vasistha (2.12.7-20).

3. Remarks 

True knowledge is Self-knowledge indicating the transcendence of the dimension of knowledge beyond any limitation of space, time, and causation.

It represents a heightened state of awakening and enlightenment that embodies spiritual freedom, remaining unaffected by causation, duality, opposites, and their effects. It is a state of Self-controlled dispensation of mind able to discriminate between real and unreal, eternal and ephemeral, dual and non-dual, and knowledge and illusion, and

This state of life is conditioned by discrimination, dispassion, detachment, and discipline (Living Liberation, Moment to Speak, September 17, 2025), which together foster a deeper understanding of Reality. Yoga-Vasistha (2.1218-23) asserts that one should rise above our existence and enhance our ability to navigate the complexities of life with clarity and purpose. Yoga-Vasistha (2.1218-23) teaches that above all concerns and fluctuating desires of life. who, with their spiritual light and pure understandings, reside in this world as the gods Hari, Hara, and Brahma. The journey of this world is delightful to one who, after the removal of his errors and dispersion of the cloud of his ignorance, has come to the knowledge of truth. That the serenity of the mind and calm repose of the heart being secured, all the senses are subjected to peace, and everything is viewed in an equal light; and this knowledge of the truth gives a delight to our journey in this world. The body is the car, the organs are the horses, the breath is the wind, the mind is the driver, and the atomic soul is the rider who is aware of the world. The knowledge of this truth makes our earthly journey a pleasant one. It says know Sri Rama, this body of ours is the car, and these organs are its horses, our breathings are the winds blowing upon it, and the mind is the driver that feels the delight of driving; Atman, or Self, is the rider who is conscious of wandering about the world. The knowledge of this truth makes our earthly journey a pleasant one.

 -Asutosh Satpathy