GIAN (Skt. jnana), knowledge, understanding, or consciousness, is what differentiates human beings from the animal world and establishes the superiority of Homo sapiens over other species. Nature has not only provided man with a qualitatively superior brain but has also endowed the human mind with a dynamic inner stimulus called jagiasa (Skt. jijnasa), desire to know, inquisitiveness. Perhaps it is on account of this urge for knowledge and the consequent exercise that the human brain or mind (psyche or soul for the ancients) gradually developed over the millennia.
Gian consists of man’s capacity to distinguish various forms, colors, sounds, smells, or their compounds in the shape of objects in the phenomena surrounding him through his sense perceptions. It also includes an understanding of his thoughts, sentiments, feelings, and emotions which, though conditioned by external stimuli, are yet the formulation or creation of his own mind. Gian is acquired or gathered through the mental faculties of cognition (process of knowing) and affection (affective process pertaining to feelings and emotions). The mind also possesses a third faculty, conation (concerning desire and volition), which is closely related to and interacts with cognition and affection.
Epistemological theories are broadly classified as materialism and idealism. While the materialists regard the mind, consciousness, or spirit as the product of the material world, or nature, the idealists hold that nature and the material world are the product of consciousness, of spirit, which is independent of the material world. In the religious context, the idealist view takes precedence over the materialist. Even the primal man must have noticed through experience a twofold division in phenomena. Some things existed, and events happened in an orderly or regular manner so that they were easier to understand by personal experience.
These formed, for the aboriginal mind, its natural world. But there was another world of experience, the extraordinary or supernatural, which was baffling and difficult to understand. This was the world of belief, which formed the earliest religion of magic, sorcery, necromancy, and witchcraft, traces of which persisted even during the later civilized ages in the form of superstitions, rituals, and forms of worship. Knowledge (gian) thus came to be classified as natural or ordinary and spiritual or mystical.
In Greek philosophy, especially in the works of Plato or Aristotle, for instance, words used are episteme for ordinary and gnosis for spiritual knowledge in opposition to doxa (belief). In India, too, gian is divided into two categories: paragian (higher or spiritual knowledge) and aparagian (lower or worldly knowledge). In practice, the word gian in a philosophical sense usually refers to paragian, also called atmangian, and the highest knowledge is termed brahmangian, the awareness and understanding of the Ultimate Reality.
The earliest Indian religious text, the Rigveda, though mainly comprising hymns of praise and prayer addressed to personalized powers of Nature, does contain some speculative hymns. Brahmanas only describe rituals by means of myths. It is the Upanishads which are devoted primarily to religious speculation using rational tools. Advaita Vedanta defines gian as self-effulgent (svayaprakash). No other knowledge is required to know it. The self-effulgent gian enlightens human minds and eradicates the darkness of ignorance (agian or avidya).
Metaphors of day and night and of light and darkness have been extensively used in Indian religious literature for jnana and ajnana, respectively. Sikhism, without rejecting empirical perceptual knowledge, holds gian (spiritual knowledge) definitely superior and more desirable than ordinary knowledge. Guru Nanak beautifully illustrates gian vis-à-vis worldly knowledge in Japuji.
After referring to, in stanza XXXIV, the perceptual phenomenon of day and night, changing seasons, and the elements amidst which is set the Earth for practicing dharma (righteous actions or righteousness), stanza XXXV depicts gian khand, the region of true knowledge, as an illimitable expanse of myriad karam bhumis (lands of action), suns, moons, and universes.
The comparison clearly brings out that gian consists in directing the mind from the limited realities and concerns of this puny Earth towards the limitlessness of the True Reality depicted as sach khand and finally defined as inexplicable in stanza XXXVII. Elsewhere gian itself is said to be inexplicable and available through grace to the exclusion of other wayward efforts (GG, 465). It is also acquired by listening to naam (God’s Name), having faith in it, internalizing it with love, and delving deep into the inner recesses of one’s mind (Japuji, XXI), i.e., through reason, contemplation, and meditation.
That the jewel of gian or understanding of Ultimate Reality lies within one’s self and may be had by listening to the Guru’s advice, subject of course to God’s grace, has been stressed again and again in the Sikh Scripture (GG, 2, 102, 425, 569, 644, 684, 1002, 1378). Faith has of course been prescribed as essential, but stress is also placed on vichar (reason or contemplation). Another crucial factor to the attainment of gian is the Guru, whose words and favor are the keys to true understanding.
For the Sikhs, after the ten prophets from Guru Nanak (1469–1539) to Guru Gobind Singh (1666–1708), the Guru is their Word embodied as Guru Granth Sahib. Company of holy men (sants) and holy assembly (satsangat) is also highly commended as being instrumental in the attainment of gian. Mere intellectualism and sophistry are, on the other hand, decried as useless wrangling detrimental to body and mind (GG, 230). Knowledge attained by super-rational and super-sensuous faculties is intuitive and mystical in nature.
It is paragian, the highest form of knowledge. Its attainment not only leads to the emancipation of the seeker but also enables him to work for the emancipation of others. The possessor of the highest gian, the brahmgian, is highly praised by Guru Arjan, Nanak V, and is even equated with God Himself (GG, 272–74). D.S. M.G.S. Giani, from gian or the Sanskrit jnana, means one who possesses gian, i.e., knowledge or spiritual understanding.
In the Guru Granth Sahib, the gianis and brahmgianis are accorded high praise: “They who to the Word are attached are gianis” (GG, 831). Such a person must adhere in every thought, word, and deed to the truth and should remain detached from worldly temptations while still living in this world: “Live thou as detached (from the world) as does the lotus from the water (on which it lives)” (GG, 272). From this scriptural usage, the title assumed demanding qualifications in its traditional Sikh form.
Without abandoning the ethical associations implied in the scriptural definition, the traditional usage emphasized the possession of mastery in the understanding of Sikh doctrine, explicitly requiring a deep knowledge of Sikh beliefs and implicitly assuming a personal fulfillment of their demands. The title attained particular respect during the Singh Sabha revival and it still commands a reputation in orthodox circles.
A school of Sikh learning also shares the name Giani. It originated with Bhai Mani Singh (d. 1737), contemporary with Guru Gobind Singh, and represents a distinctive tradition of Scriptural interpretation coming down from him. The term in this sense is to be distinguished from the formal academic title of Giani granted by universities on a course in Punjabi literature.
References :
1. Sabadarth Sri Guru Granth Sahib. Amritsar, 1964
2. Jodh Singh, Bhai, Japuji Satik. Patiala, 1988
3. Bhasha Vibhag, Japuji: Ik Tulnatmak Adhiain. Patiala, 1972
4. Locke, John, Essay on the Human Understanding. 1690
5. Berkeley, George, The Principles of Human Knowledge. 1710
6. Progress Publishers, ABC of Dialectical and Historical Materialism. Moscow, 1976
7. Punjabi University, Sant Vinoba Bhave Krit Tika Japuji. Patiala, 1969
8. Gurnam Kaur, Reason and Revelation in Sikhism. Delhi, 1990
9. Talib, G.S., ed., The Origin and Development of Religion. Patiala, 1985
Gian: The Light of True Knowledge
Gian (from Sanskrit jnana), meaning knowledge or understanding, is a central concept in Sikhism, representing not just intellectual comprehension but the spiritual wisdom that connects one to the Ultimate Reality. In the Sikh tradition, gian is not limited to worldly knowledge; it transcends intellectualism to embrace a profound, intuitive awareness of the Divine. It is the light that dispels the darkness of ignorance (agian), paving the way for spiritual liberation and service to humanity.
The Dual Nature of Knowledge
Sikhism acknowledges two broad forms of knowledge—worldly knowledge (aparagian) and spiritual knowledge (paragian). While worldly knowledge pertains to the empirical understanding of the world, spiritual knowledge is the deeper awareness of the self and its connection to the Divine. The Guru Granth Sahib, the holy scripture of Sikhism, emphasizes the significance of paragian, as it leads to the realization of the eternal truth and the essence of existence.
Worldly knowledge is seen as useful for navigating the material world, but spiritual knowledge is deemed superior as it illuminates the path to liberation. The two are not mutually exclusive; rather, Sikhism calls for a harmonious balance where worldly knowledge serves as a tool, and spiritual wisdom guides one’s actions.
The Path to Gian
According to Sikh teachings, true knowledge is not acquired merely through books or intellectual pursuits. It is attained through meditation on God’s Name (Naam Simran), contemplation, and the Guru’s guidance. The Guru is central to the Sikh journey of acquiring gian. The ten Sikh Gurus, culminating in Guru Granth Sahib, are the fountainheads of Divine wisdom, offering both the philosophy and the practical tools to achieve spiritual awareness.
Faith (shardha) in the Guru’s teachings is essential, but reason and contemplation (vichar) also play a critical role. The Sikh tradition does not encourage blind faith but promotes an active engagement with the teachings, involving deep reflection and inner transformation.
Gian: A Force for Emancipation
In Sikhism, gian is not a passive attribute but an active force that transforms the individual and society. The possessor of gian, often referred to as brahmgyani (one who has realized the Divine), is likened to God in the Guru Granth Sahib. Such an individual not only attains personal liberation but also works for the upliftment of others. The brahmgyani serves as a beacon of love, humility, and justice, inspiring others to pursue the higher truths of life.
The Sikh ideal is not to renounce the world but to live fully engaged within it, guided by spiritual wisdom. The concept of the Sant-Sipahi (Saint-Soldier) epitomizes this integration, where one seeks both spiritual enlightenment and active involvement in serving society.
Gian and Grace
Sikhism teaches that gian ultimately arises from Divine Grace (Nadar). While human effort, meditation, and discipline are necessary, the final awakening of spiritual knowledge is a gift from the Divine. This humbling realization underscores the importance of surrender and devotion in the Sikh faith.
Conclusion
In Sikhism, gian is far more than knowledge in the intellectual sense. It is a profound spiritual insight that connects one to the limitless reality of the Divine. It calls for a life of balance, where spiritual understanding illuminates daily actions and inspires selfless service. Through gian, one transcends the illusions of the material world and journeys toward ultimate liberation while fostering a just and compassionate society.
The pursuit of gian is a lifelong endeavor, one that transforms not only the seeker but also the world around them. It is both the path and the destination—a radiant light that guides the soul to its highest potential.
