The Theory of Knowledge

(written on April 18, 2020)

(References: BG 7.2)

The theory of knowledge is part of the branch of epistemology that deals with understanding what is knowledge, what is its origin, and what are its limits. In Bhagavad Gita, Krsna elucidates the theory of knowledge. Krsna explains in BG 7.2 what knowledge means and consists of. He says, “I shall now declare unto you in full this knowledge, both phenomenal and numinous. This being known, nothing further shall remain for you to know.” Srila Prabhupada expands upon this and clearly states in the purport that ultimate knowledge consists of: phenomenal knowledge, numinous knowledge, and understanding the source of both. Phenomenal knowledge is knowledge that is gathered through the senses (also known as empirical knowledge). It is basically material knowledge obtained within this material world. Numinous knowledge, on the other hand, is knowledge that is divine, coming from the spiritual world. The source of these two types of knowledge is Krsna who is the Supreme Personality of Godhead and the cause of all causes. This is explained in BG 10.8: “ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate- I am the source of all spiritual and material worlds. Everything emanates from Me.”

One who understands these three points (re-stated below) has achieved all knowledge:

1. Phenomenal knowledge (material)

2. Numinous knowledge (spiritual)

3. The origin and object of knowledge (Krsna)

Actually, all though these three pieces are necessary to understand knowledge, the simplest way is to surrender unto the Supreme Personality of Godhead. By surrendering unto He, who is the origin of all knowledge (BG 15.15) mattaḥ smṛtir jñānam apohanaṁ ca, all knowledge becomes revealed. Krsna himself says in BG 10.10, dadāmi buddhi-yogaṁ taṁ yena mām upayānti te: “To those who are constantly devoted to serving Me with love, I give the understanding by which they can come to Me.”

Material scientists think that there is only phenomenal knowledge, and without using the deductive method (starting from the perfect knowledge), they begin by examining everything in the material world. Thus they waste their life on knowledge which they can never fully realize. This is explained in the introduction of the Isopanishad by Srila Prabhupada. Prabhupada says, “For example, there are two systems of knowledge in the material world: inductive and deductive. From deductive, you accept that man is mortal. Your father says man is mortal, your sister says man is mortal, everyone says man is mortal – but you do not experiment. You accept it as a fact that man is mortal. If you want to research to find out whether man is mortal, you have to study each and every man, and you may come to think that there may be some man who is not dying but you have not seen him yet.” The conclusion is, we must accept knowledge instead of trying to use our faulty senses to gather information. This will save us so much time, and will get us to the correct knowledge much faster.

However, one should not accept any knowledge without making sure it is bonafide. Therefore we must ask ourselves the following questions to check whether the source of knowledge is correct.

Four criteria of accepting bonafide knowledge:

1. Is the knowledge coming from a source who has the four defects of human life? If the person has the four defects, then their knowledge is impure.

2. Do they have a personal agenda/ do they use selective evidence? If the person has a personal agenda. If they use selective evidence to prove their point, then that is not knowledge but is just a materialistic opinion.

3. Are they influenced by the modes of material nature? If they are influenced by the modes of material nature, then they have not realized what is real knowledge.

4. Do they use vedic knowledge to back their statements, or do they use empirical knowledge? If they use empirical knowledge then that knowledge is ultimately false because empirical knowledge is dependent on the defective senses of the living entity.

By using these four questions, one can clearly decide whether knowledge is absolute or relative. The whole point is that we have to make sure that the source is correct. In school, teachers ask the students to use knowledge that comes from a reputable source. Similarly, to understand any knowledge it needs to come from someone who is qualified to teach it. Srila Prabhupada wrote in the purport, “In the beginning of the Fourth Chapter this explanation was given by the Lord, and it is again confirmed here: complete knowledge can be achieved only by the devotee of the Lord in disciplic succession directly from the Lord.” So Srila Prabhupada makes it clear that one who is the devotee and disciple of the Lord is qualified to spread knowledge. Therefore, we must understand knowledge of the Lord from a devotee and eventually reach the stage of understanding real knowledge.