Vijñāna in Indian Philosophy

Vijnana

Vijñāna is a term often used in Sanskrit texts pertaining to knowledge and understanding of various subjects. In its broadest sense, it refers to wisdom or insight gained through direct experience. For example, vijñānaparīkṣaṇam means the examination of consciousness. However, in modern contexts, especially within Indian philosophy, two distinct definitions have arisen: one referring to all forms of scientific cognition, including physical sciences; the other referring specifically to spiritual cognitions associated with Yoga and meditation. This dual meaning has led to some confusion when discussing vijñāna in relation to Buddhist epistemology, where there is a specific doctrine of vijñapti that addresses the nature of perception itself.

The first definition of vijñāna can be seen in the Bhauktik Vigyan section of the Mammalananda Tantra, which discusses the principles of physics under Hindu cosmological frameworks. Here, vijñāna refers more generally to the field of natural science and its application to practical realities such as locomotion and building structures. This includes fields like astronomy, which was described by ancient astronomers from India using terms like vyakti-vijñāna, jyoti-vijñāna, bhūta-vijñāna, etc., indicating their observation-based approach to understanding celestial phenomena.

In contrast, the second definition associates vijñāna primarily with yoga systems, particularly the Hathayogapradipika, where the concept is central to both the process of self-realization and defining the stages of realizing different levels of consciousness. Within this context, vijñāna refers to experiences beyond ordinary sensory perceptions, which cannot be captured by traditional means of observation. These experiences can range from subtle states of awareness, like soundless speech (nadabindu), to more profound ones like cosmic consciousness (paramahansaviddha).

Thus, while both definitions share common roots in the idea of a higher form of understanding derived from personal experience, they diverge significantly according to whether they focus on empirical evidence gathered through external observations or subjective insights reached via contemplative practices. Both views contribute to our contemporary understanding of what constitutes knowledge and how it may be obtained.