Interviewer:
Pranam, Gurudev.
Guru Shyama Khyapa:
Blessings to you.
Interviewer:
Gurudev, we have noticed in the comment boxes of your various videos that many people are eager to know about one specific thing: Gyan (Knowledge). What is knowledge, how many types are there, and specifically, what is Brahm Gyan? If you could discuss this in detail, it would be beneficial for everyone.
Guru Shyama Khyapa:
Well, there are three primary types of knowledge. The saint Kamalakanta used to say, "Kaj nai ma gyan bichare joma pagol kore" (There is no need to analyze knowledge, Mother, for it only drives one mad). He believed there was no need to over-analyze it. However, since many people are asking, I will speak on it. Knowledge is something that deserves to be heard.
Guru Shyama Khyapa:
Ramprasad also spoke of knowledge: "Gyan samudrer majhe emon shanti rupa mukta phole" (In the middle of the ocean of knowledge, a pearl in the form of peace blooms). This means a truly knowledgeable person possesses inner peace. Knowledge is like an ocean, but it is not an ocean you can simply churn to extract information. The three types are Brahm Gyan, Vishnu Gyan, and Shiva Gyan.
Guru Shyama Khyapa:
Now, the utilization of these is different. Where do you apply Brahm Gyan? How do you use Vishnu Gyan? And how do you utilize Shiva Gyan?
Guru Shyama Khyapa:
Brahm Gyan is the knowledge of Brahma. We have the Trinity—Brahma, Vishnu, and Maheshwara—and their presiding goddesses: Mahasaraswati, Mahalakshmi, and Ma Kali (or Durga). Worship is conducted through these three knowledges.
Guru Shyama Khyapa:
One who worships Mahasaraswati does so through Brahm Gyan. The Saraswati you see in common households has two hands and two eyes; she is the one playing the Veena. Any Brahmin can perform that worship; no deep knowledge is required. But if you sit for the worship of Mahasaraswati, you require Brahm Gyan. You must establish Brahma within your heart. In the Tantric tradition, the Saraswati we worship has eight hands with eight weapons, wears a garland of skulls and a tiger skin, and possesses three eyes. This worship is performed by advanced practitioners (Sadhaks). The goddess in this form is fierce.
Guru Shyama Khyapa:
Our scriptures mention 14 Manus. All of them worshipped Saraswati and attained her through this devotion. We are currently in the period of the 9th Manu, with five more to come. The era of the Sarbani Manu is beginning, which marks the "Shudra Age," where it is said Brahmins will no longer be able to protect the Saligram stones.
Guru Shyama Khyapa:
Brahm Gyan is Swayambhu (self-manifested). Just as the twelve Jyotirlingas manifest from the earth and eventually merge back into it, this knowledge arises on its own. People ask if practicing Brahmacharya leads to Brahm Gyan. Brahmacharya means the "conduct of Brahma." One who maintains this conduct must follow strict rules: they must not look at the faces of women or even the sun, as the sun is pure. They must cook their own food (Swapaak), sleep on a blanket, and remain very quiet. This is a discipline; it doesn't automatically mean you have "seen" Brahma. In worship, a Sadhak invokes the deity and says, "O Mother Saraswati, I am Brahmadev myself. You must accept my worship." There is a mantra: "Yabattang pujayaswami tabattang susthira bhabo" (As long as I worship you with this knowledge, you shall remain steady). A Sadhak essentially gives an order to the Mother, and she must follow it.
Guru Shyama Khyapa:
Next is Vishnu Gyan. Through this, Mahalakshmi is worshipped. This is the knowledge of Narayana. When worshipping Lakshmi, we establish Narayana in our hearts and say, "I am Narayana himself." Lakshmi is known as Chanchala (restless). Household Lakshmi has two hands, but Mahalakshmi has three eyes, eight hands with weapons, and a garland of skulls. She resides on a lotus (Padme padmalaye shubhe). Kuber, the lord of wealth, worshipped her as Shubha. We tell the Mother, "I am Vishnu; you must accept my worship and remain steady while I do so."
Guru Shyama Khyapa:
Finally, there is Shiva Gyan, the greatest of all. Not everyone can attain it. It is also self-manifested. Whether you worship Kali or Durga, it cannot be done properly without Shiva Gyan. To worship Mahakali—who is fierce and Digambari (clothed in the sky/naked)—neither Brahm Gyan nor Vishnu Gyan will suffice. You must become Shiva. You establish him in your heart and say, "I am Shiva." This is the state of Soham (I am He). In Rajasthan, at Pushkar, Brahm Gyan is prominent; that is Brahma's place and where the Rigveda is recited.
Guru Shyama Khyapa:
In South India, Vishnu Gyan is dominant. The prosperity of the South is attributed to Ma Lakshmi residing in every home. That is Narayana's field, where the Samaveda is recited. The big temples like Tirupati or Padmanabhaswamy are places where Lakshmi and Narayana have been "tied down" to remain steady.
Guru Shyama Khyapa:
The region where we live is the field of the Yajurveda, associated with Shiva-Durga and Shiva-Kali. There is also the Atharvaveda, which consists of the remnants or "leftover" parts of the other Vedas. This is often taught to orphans in the four Dhams established by Adi Shankara. Then there is the "Fifth Veda," Rasayana (Chemistry/Medicine), associated with Sushruta. This is used by doctors and Kavirajs.
Interviewer:
So, as I understand it, you've explained the spiritual types of knowledge. But Gurudev, what is knowledge in the general, worldly sense?
Guru Shyama Khyapa:
Reading a book and gaining information makes you "learned," but that isn't necessarily "useful" knowledge. A doctor who passes his exams but doesn't practice is not truly a doctor in the functional sense. One must follow their Dharma (duty/nature). Dharma is that which holds you—"Dharayati iti dharmah."
Guru Shyama Khyapa:
Bookish knowledge is often stagnant. It was written at a certain time, but the world is constantly changing. If you only rely on books, your knowledge is limited to what was written in the past. Real knowledge manifests from within.
Interviewer:
So, the correct application of knowledge is true knowledge. Our actions, good or bad, are judged by the knowledge we apply to them. Is that what you mean, Gurudev?
Guru Shyama Khyapa:
Exactly. Knowledge is for those who seek God. For an atheist or those who are indifferent, this deep knowledge isn't necessary. We distinguish between household worship and the worship we perform. We worship with conscious knowledge (Gyan), whereas many perform household rituals in Agyan (ignorance).
Guru Shyama Khyapa:
Even if you do something "unknowingly," the consequences remain. If you put your hand in fire while sleeping, it will still burn you. Fire's nature is to burn; it doesn't care if you touched it knowingly or unknowingly. Water's nature is to drench. Everything in nature—the air, the sky—follows its own Dharma. When these forces manifest their power, humans must accept the result, regardless of their level of awareness. This is why we pray, "Gyanagyanang kritang papang durgatwang hara durgatim" (O Durga, take away the sins I have committed both knowingly and unknowingly).
Interviewer:
Gurudev, I have learned so much today about the spiritual and worldly aspects of knowledge. It was very enlightening. My pranam to you.
Guru Shyama Khyapa:
Blessings to you.