Fundamental Principle of Hinduism

Triads of knowledge

In an earlier chapter I mentioned that everything in this world can be classified into two categories: Matter (Physical) and Mind (Mental). Apart from this, a classification related to knowledge is also possible (epistemological division). It is as follows:

1. Jñānī, the one who knows (Knower/Subject)
2. Jñeya, that which is to be known (Known/Object)
3. Jñāna, the awareness (Knowledge)

All living beings including humans belong to the first category. Anything or anyone who is capable of discriminating and experiencing something is a Jñānī /Knower. Since humans are capable of discriminating and understanding objects external to the body, we belong to this category.

The second category includes all inanimate and animate objects in this world. These are the subjects to the Knower. For example, when I look at people/objects, I belong to the first category, that is the Jñānī /Knower and the objects/people I am looking at belong to the second category that is Jñeya /Object. What is noteworthy here is that all humans are both Subject and Object. When I look at another individual, he is the Object for me and I am the Subject. When the other person looks at me, I become the Object and he the Subject.

The last and the final category is Jñāna/ knowledge/wisdom. One can generally describe it as a relationship between the Subject and the Object. That which imprints the known Object on the Knower is Knowledge. Knowledge takes the form of concepts. It is intangible.

Now let us address what the fundamental philosophy of Hinduism is. Hinduism says that the three epistemological categories mentioned above are ultimately One and Same. That is, the fundamental doctrine of Hinduism is that the Knower, the Known, and Knowledge (of the experiential world) are ultimately One. This oneness is Metaphysical. The three epistemological divisions in the physical realm are different manifestations of the single transcendental truth – the Ultimate Reality / Nirguna Bhraman. (To understand how the four Mahāvākyas indicate this principle, see Chapter XX)

Advaita

How can we understand that these three epistemological divisions are metaphysically one? Let us delve deeper.

Observe a Yogi/Ascetic absorbed in meditation. He is capable of remaining in meditation for an hour, a day or even more. It is clear that the when the Yogi is absorbed in meditation, he does not perceive the physical world that other humans experience.  What change does this bring upon the Yogi? What is happening within the Yogi when he is not interacting with the physical world?  Since the Yogi is not interacting with the physical world it is clear that he is not absorbed in anything physical. It is then understood that he is engaged in something metaphysical.  Since the Yogi is not interacting with the physical realm, he is not Knower/Jñānī. Since there is no knower, there is neither the Known/Jñeya nor Knowledge/Jñāna in him. Undoubtedly, the Yogi is in a state where there is no epistemological division. Since there are no divisions, he is in a state of non-duality or Advaita

Let us examine further. At this point, we arrive at two things that stand on two opposing sides.

1. At the physical level, there are the Knower, the Known, and Knowledge. Together this is described as epistemological triad.
2. The metaphysical truth that the Yogis have realized. There is no presence of the epistemological triad here.

On examining further, one can observe that that first one is based on multiplicity/pluralism and the second one on Oneness/non-dualism. That is, there are innumerable objects in the first one whereas there is only one – Ultimate Reality – in the second one.

Now comes the confusing question. How does the Oneness at the metaphysical level get transformed into the multiplicity at the physical realm? In other words, how are the multiplicity of the physical world and Oneness of the metaphysical world related? What is the equation at play?

Ultimate Reality cannot transform into multiplicity by itself. In the absence of any external stimulus, any object will continue to be in its natural state. Then how can the epistemological triad at the physical level arise from the one Ultimate Reality? This makes it clear that another principle is necessarily involved here. What is that?

Let us write the definition we have arrived at in the form of an equation.

Oneness + ? = Multiplicity/Epistemological Triad.

This is the equation.

This equation indicates that another principle gets associated with Ultimate Reality / Oneness, turning Oneness into multiplicity (epistemological triad). There are some noteworthy facts here.

1.  The Ultimate Reality is not subject to any change. This is what the experience of Yogis demonstrates.

2.  Since multiplicity or epistemological triad is the creation of another principle presumed to be associated with Oneness, from the standpoint of Oneness, the triad is a construct or an ultimately false appearance. Though this construct and the surroundings function as a medium capable of empirical interaction, ultimately they are unreal and their underlying basis is Oneness.

3.  When the senses are restrained as Yogis do, the epistemological triad/multiplicity withdraws. Therefore, the principle that construct empirical manifestation does not have an independent existence. That means there are ways to eliminate it.

The Upanishads calls this principle that transforms Oneness into multiplicity (epistemological triad) as Avidya. The equation thus gets completed.

Oneness + Avidya = Multiplicity
Or
Nirguna Brahman + Avidya/Maya = Physical World

Summary

Everything in the external world can be classified into three on the basis of epistemology. They are the Known (Jñeya), the Knower (Jñānī), and Knowledge (Jñāna). They are called the knowledge triad (Vijnana Thrayi). In the transactions of the physical realm, they are distinct. However, the epistemological triad can be reduced into a single Ultimate Reality. The Yogis are capable of achieving it through special knowledge and Meditation. This ultimate truth can be called the Ultimate Reality. The Ultimate Reality is fundamentally non-dual; it is an indivisible unity that transcends all divisions.

However, due to the influence of the Avidya, the Ultimate Reality appears as multiplicity in the form of epistemological triad (that is the physical world). In fact, absolute existence belongs not to the epistemological triad, but to the Ultimate Reality. The physical world, which takes the form of epistemological triad is simply a path to realise the Ultimate Reality. Only the ones who walk this path attain liberation/ Moksha. Those who realise this truth achieve Moksha. They are liberated from Saṃsāra, the cyclic process of birth and death. This is the fundamental principle of Hinduism, of the Hindu dharma.

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