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{{Hindu philosophy}}
==Overview==
'''Jijñāsā''' is the desire to know. When the ''jijñāsā'' or the desire to know the true nature of objects intensifies then one reaches the thresh-hold of ''jñāna'' or knowledge about those objects; knowledge. The desire to know is called the ''sādhya-sādhanā'', the desire to know is the very base of knowledge which is an excited state that leads to understanding (''paroksha jñāna'') which is the beginning point of deeper knowledge (''aproksha jñāna'').<ref>{{cite book|title=Kailash Yatra|author=Tapovan Maharaj|publisher=Chinmaya Mission|page=12,13|url= http://books.google.co.in/books?id=62HZ2HSAavwC&pg=PA13&dq=jijnasa&hl=en&sa=X&ei=oBl4VJ2cBJSRuASz84GYCw&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
==Meaning==
'''Jijñāsā''' ([[Sanskrit]]: जिज्ञासा) generally means – 'the desire of knowing', 'curiosity', 'inquisitiveness' or 'deliberation (on the nature of)', 'search', 'investigation', 'test' or 'examination'.<ref>{{cite book|title=The Practical Sanskrit-English Dictionary|publisher=Digital Dictionaries of South Asia|page=738|url= http://dsalsrv02.uchicago.edu/cgi-bin/philologic/contextualize.pl?p.2.apte.2266395 }}</ref> The word, ''jijñāsā'', is a grammatical form called nominal desirderative; it is derived from the verbal stem "to know" to mean "the desire to know" rather than "inquiry".<ref>{{cite book|title=The Strides of Vishnu|author=Ariel Gluklich|publisher=Oxford University Press|page=169|url= http://books.google.co.in/books?id=tfZNoX09XNAC&pg=PA169&dq=jijnasa&hl=en&sa=X&ei=lRp4VNqmHMOPuATx0oCwAQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> When the ''jijñāsā'' (desire to know the true nature of objects) intensifies then one reaches the thresh-hold of ''jñāna'' (knowledge about those objects); knowledge and the desire to know is ''sādhya-sādhanā'', the desire to know is the very base of knowledge which excited state leads to understanding (''paroksha jñāna'') which is the beginning point of deeper knowledge (''aproksha jñāna'').<ref>{{cite book|title=Kailash Yatra|author=Tapovan Maharaj|publisher=Chinmaya Mission|page=12,13|url= http://books.google.co.in/books?id=62HZ2HSAavwC&pg=PA13&dq=jijnasa&hl=en&sa=X&ei=oBl4VJ2cBJSRuASz84GYCw&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
==Advaita Vedanta’s interpretation==
[[Adi Shankara|Shankara]], in the context of the desire to know [[Brahman]], does not equate ''Jijñāsā'' or the desire to know, with inquiry, simply because the act of inquiry requires as its prior motivation the desire to know and which desire does not depend upon the desire to know how to perform rituals. It is his opinion that the uncaused pure desire to know must be accompanied by the motivation for the comparative study of the scriptures.<ref>{{cite book|title=Theology After Vedanta|author=Francis Xavier Clooney|publisher=SUNY Press|pages=131, 201|url= http://books.google.co.in/books?id=QNx2W5ElL0EC&pg=PA132&dq=jijnasa&hl=en&sa=X&ei=oBl4VJ2cBJSRuASz84GYCw&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> In this context [[Sarvepalli Radhakrishnan|Radhakrishnan]] states:-
: (quote) – "Ascent to higher levels of living, losing oneself to find the higher self can be achieved through jijnasa or disinterested passion for knowledge. It lifts man out of his narrow limits and makes him forget his self in the contemplation of the universal principles of existence. Knowledge pursued for the sake of power or fame does not take us far. It must be sought for attaining the truth." (end of quote)<ref>{{cite book|title=The Social Role of the Gita|author=Satya P.Agarwal|publisher=Motilal Banarsidass|page=|url= http://books.google.co.in/books?id=Gt0XdLly0i0C&pg=PA402&dq=jijnasa&hl=en&sa=X&ei=OBp4VI_qEc2wuASlwoKgBg&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
Shankara holds the view that it is logical for a man who has studied the [[Upanishads]] to undertake a deliberation on Brahman even without deliberation on the religious rites. According to him deliberations, on virtuous deeds and Brahman, differ as regards results and objects of inquiry because virtuous deeds are related to things yet to be accomplished whereas Brahman is a pre-existing entity. [[Swami Gambhirananda]] explains that the phrase - ''Brahma-jijñāsā'', literally means - 'a wish to know Brahman'; and a wish invariably proceeds spontaneously from the knowledge that something is achievable by effort and that when achieved would lead to desirable results. In the [[Brahma Sutras|sutra]] – अथातो ब्रह्मजिज्ञासा, this phrase means - 'a deliberation on the nature of Brahman'.<ref>{{cite book|title=Brahma Sutra Bhasya of Sankaracarya|publisher=Advaita Ashrama|page=7|url= http://www.amazon.in/Brahma-Sutra-Bhasya-Sankaracarya/dp/8175051051 }}</ref> In his commentary on this ''sutra'', Shankara has extended the intended knowledge of Brahman far beyond the limits of informative knowledge and has indicated direct realisation of identity as its goal. The word अथः means – 'thereafter' or 'hereafter', and the end result of this inquiry is knowledge of Brahman.<ref>{{cite book|title=the Philosophy of Sankar’s Advita Vedanta|author=Shyama Kumar Chattopadhyaya|publisher=Sarup & Sons|page=104|url= http://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA109&dq=jijnasa&hl=en&sa=X&ei=LBt4VKeqL9fmuQTT14CYBQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
==Significance==
''Jijñāsā'' as a philosophical investigation removes the obstacles to ''aproksha jñāna'' which are – a) 'ignorance of the subject' and b) 'doubts and misconceptions regarding the truth and the import of the scriptures'.<ref>{{cite book|title=A Treasury of Mahayana Sutras|publisher=Motilal Banarsidass|page=402|url= http://books.google.co.in/books?id=aktdBheKI-IC&pg=PA402&dq=jijnasa&hl=en&sa=X&ei=LBt4VKeqL9fmuQTT14CYBQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> The knowledge of Brahman has its culmination in ''anubhava'' ('direct experience/realisation'), and in the matter of ''Brhama-jijñāsā'', ''śruti'' alone is not the ''pramāna'' ('instrument of knowledge'), both, ''śruti'' and ''anubhava'' combined are the ''pramāna''.<ref>{{cite book|title=Philosophy of Hindu Sadhana|author=Nalini kanta Brahma|publisher=PHI Learning|page=9|url= http://books.google.co.in/books?id=xPQjT7X8odMC&pg=PA9&dq=jijnasa&hl=en&sa=X&ei=LBt4VKeqL9fmuQTT14CYBQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> [[Vidyaranya]] in his [[Panchadasi]] (Sloka VII.67) reminds us:-
:पारोक्षेण विबुध्येन्द्रो य आत्मेत्यादिलक्षणात् |
:अप्रोक्षीकर्तुमिच्छंश्चतुर्वारं गुरुं ययौ ||
: "Indra acquired indirect knowledge of Brahman by studying Its attributes; he then went to his teacher four times with a view to gaining direct knowledge of the self."
which statement emphasizes acquisition of indirect knowledge and the direct knowledge to realize that the individual self is the same as the universal self.
== Dharma-jijñāsā==
In the matter of ''Dharma-jijñāsā'' the emphasis is on knowing or becoming familiar with the rituals thus converting that process into an act of inquiry. [[Vācaspati Miśra]] makes a distinction between ''jijñāsā'' as the instigating desire to know and ''[[mīmāṃsā]]'' as the activity of inquiry equivalent to ''jijñāsā'' as inquiry (''[[Vicara|vicāra]]'') commanding respect.<ref>{{cite book|title=Theology After Vedanta|author=Francis Xavier Clooney|publisher=SUNY Press|page=132|url= http://books.google.co.in/books?id=QNx2W5ElL0EC&pg=PA132&dq=jijnasa&hl=en&sa=X&ei=oBl4VJ2cBJSRuASz84GYCw&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> [[Ramanuja]] upholds the view that ''jnana'' i.e. 'knowledge', should be action-oriented to produce results, mere knowledge provided by testimony does not result in liberation. He relies on [[Badarayana]]’s sutra III.iv.26 which reads as follows:–
:सर्वापेक्षा च यज्ञादिश्रुतेरश्ववत्
: "On the strength of the Upanishadic sanction of sacrifices etc., all religious activities as well are necessary. This is the same as in the case of a horse in matters of its adequacy. "
and approves selective use of religious rituals.<ref>{{cite book|title=the Philosophy of Sankar’s Advita Vedanta|author=Shyama Kumar Chattopadhyaya|publisher=Sarup & Sons|page=108|url= http://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA109&dq=jijnasa&hl=en&sa=X&ei=LBt4VKeqL9fmuQTT14CYBQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
== References ==
{{Reflist}}
{{Indian Philosophy|state=collapsed}}
[[Category:Vedanta]]
[[Category:Vedas]]
[[Category:Sanskrit words and phrases]]
{{Hindu philosophy}}
==Overview==
'''Jijñāsā''' is the desire to know. When the ''jijñāsā'' or the desire to know the true nature of objects intensifies then one reaches the thresh-hold of ''jñāna'' or knowledge about those objects; knowledge. The desire to know is called the ''sādhya-sādhanā'', the desire to know is the very base of knowledge which is an excited state that leads to understanding (''paroksha jñāna'') which is the beginning point of deeper knowledge (''aproksha jñāna'').<ref>{{cite book|title=Kailash Yatra|author=Tapovan Maharaj|publisher=Chinmaya Mission|page=12,13|url= http://books.google.co.in/books?id=62HZ2HSAavwC&pg=PA13&dq=jijnasa&hl=en&sa=X&ei=oBl4VJ2cBJSRuASz84GYCw&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
==Meaning==
'''Jijñāsā''' ([[Sanskrit]]: जिज्ञासा) generally means – 'the desire of knowing', 'curiosity', 'inquisitiveness' or 'deliberation (on the nature of)', 'search', 'investigation', 'test' or 'examination'.<ref>{{cite book|title=The Practical Sanskrit-English Dictionary|publisher=Digital Dictionaries of South Asia|page=738|url= http://dsalsrv02.uchicago.edu/cgi-bin/philologic/contextualize.pl?p.2.apte.2266395 }}</ref> The word, ''jijñāsā'', is a grammatical form called nominal desirderative; it is derived from the verbal stem "to know" to mean "the desire to know" rather than "inquiry".<ref>{{cite book|title=The Strides of Vishnu|author=Ariel Gluklich|publisher=Oxford University Press|page=169|url= http://books.google.co.in/books?id=tfZNoX09XNAC&pg=PA169&dq=jijnasa&hl=en&sa=X&ei=lRp4VNqmHMOPuATx0oCwAQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> When the ''jijñāsā'' (desire to know the true nature of objects) intensifies then one reaches the thresh-hold of ''jñāna'' (knowledge about those objects); knowledge and the desire to know is ''sādhya-sādhanā'', the desire to know is the very base of knowledge which excited state leads to understanding (''paroksha jñāna'') which is the beginning point of deeper knowledge (''aproksha jñāna'').<ref>{{cite book|title=Kailash Yatra|author=Tapovan Maharaj|publisher=Chinmaya Mission|page=12,13|url= http://books.google.co.in/books?id=62HZ2HSAavwC&pg=PA13&dq=jijnasa&hl=en&sa=X&ei=oBl4VJ2cBJSRuASz84GYCw&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
==Advaita Vedanta’s interpretation==
[[Adi Shankara|Shankara]], in the context of the desire to know [[Brahman]], does not equate ''Jijñāsā'' or the desire to know, with inquiry, simply because the act of inquiry requires as its prior motivation the desire to know and which desire does not depend upon the desire to know how to perform rituals. It is his opinion that the uncaused pure desire to know must be accompanied by the motivation for the comparative study of the scriptures.<ref>{{cite book|title=Theology After Vedanta|author=Francis Xavier Clooney|publisher=SUNY Press|pages=131, 201|url= http://books.google.co.in/books?id=QNx2W5ElL0EC&pg=PA132&dq=jijnasa&hl=en&sa=X&ei=oBl4VJ2cBJSRuASz84GYCw&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> In this context [[Sarvepalli Radhakrishnan|Radhakrishnan]] states:-
: (quote) – "Ascent to higher levels of living, losing oneself to find the higher self can be achieved through jijnasa or disinterested passion for knowledge. It lifts man out of his narrow limits and makes him forget his self in the contemplation of the universal principles of existence. Knowledge pursued for the sake of power or fame does not take us far. It must be sought for attaining the truth." (end of quote)<ref>{{cite book|title=The Social Role of the Gita|author=Satya P.Agarwal|publisher=Motilal Banarsidass|page=|url= http://books.google.co.in/books?id=Gt0XdLly0i0C&pg=PA402&dq=jijnasa&hl=en&sa=X&ei=OBp4VI_qEc2wuASlwoKgBg&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
Shankara holds the view that it is logical for a man who has studied the [[Upanishads]] to undertake a deliberation on Brahman even without deliberation on the religious rites. According to him deliberations, on virtuous deeds and Brahman, differ as regards results and objects of inquiry because virtuous deeds are related to things yet to be accomplished whereas Brahman is a pre-existing entity. [[Swami Gambhirananda]] explains that the phrase - ''Brahma-jijñāsā'', literally means - 'a wish to know Brahman'; and a wish invariably proceeds spontaneously from the knowledge that something is achievable by effort and that when achieved would lead to desirable results. In the [[Brahma Sutras|sutra]] – अथातो ब्रह्मजिज्ञासा, this phrase means - 'a deliberation on the nature of Brahman'.<ref>{{cite book|title=Brahma Sutra Bhasya of Sankaracarya|publisher=Advaita Ashrama|page=7|url= http://www.amazon.in/Brahma-Sutra-Bhasya-Sankaracarya/dp/8175051051 }}</ref> In his commentary on this ''sutra'', Shankara has extended the intended knowledge of Brahman far beyond the limits of informative knowledge and has indicated direct realisation of identity as its goal. The word अथः means – 'thereafter' or 'hereafter', and the end result of this inquiry is knowledge of Brahman.<ref>{{cite book|title=the Philosophy of Sankar’s Advita Vedanta|author=Shyama Kumar Chattopadhyaya|publisher=Sarup & Sons|page=104|url= http://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA109&dq=jijnasa&hl=en&sa=X&ei=LBt4VKeqL9fmuQTT14CYBQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
==Significance==
''Jijñāsā'' as a philosophical investigation removes the obstacles to ''aproksha jñāna'' which are – a) 'ignorance of the subject' and b) 'doubts and misconceptions regarding the truth and the import of the scriptures'.<ref>{{cite book|title=A Treasury of Mahayana Sutras|publisher=Motilal Banarsidass|page=402|url= http://books.google.co.in/books?id=aktdBheKI-IC&pg=PA402&dq=jijnasa&hl=en&sa=X&ei=LBt4VKeqL9fmuQTT14CYBQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> The knowledge of Brahman has its culmination in ''anubhava'' ('direct experience/realisation'), and in the matter of ''Brhama-jijñāsā'', ''śruti'' alone is not the ''pramāna'' ('instrument of knowledge'), both, ''śruti'' and ''anubhava'' combined are the ''pramāna''.<ref>{{cite book|title=Philosophy of Hindu Sadhana|author=Nalini kanta Brahma|publisher=PHI Learning|page=9|url= http://books.google.co.in/books?id=xPQjT7X8odMC&pg=PA9&dq=jijnasa&hl=en&sa=X&ei=LBt4VKeqL9fmuQTT14CYBQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> [[Vidyaranya]] in his [[Panchadasi]] (Sloka VII.67) reminds us:-
:पारोक्षेण विबुध्येन्द्रो य आत्मेत्यादिलक्षणात् |
:अप्रोक्षीकर्तुमिच्छंश्चतुर्वारं गुरुं ययौ ||
: "Indra acquired indirect knowledge of Brahman by studying Its attributes; he then went to his teacher four times with a view to gaining direct knowledge of the self."
which statement emphasizes acquisition of indirect knowledge and the direct knowledge to realize that the individual self is the same as the universal self.
== Dharma-jijñāsā==
In the matter of ''Dharma-jijñāsā'' the emphasis is on knowing or becoming familiar with the rituals thus converting that process into an act of inquiry. [[Vācaspati Miśra]] makes a distinction between ''jijñāsā'' as the instigating desire to know and ''[[mīmāṃsā]]'' as the activity of inquiry equivalent to ''jijñāsā'' as inquiry (''[[Vicara|vicāra]]'') commanding respect.<ref>{{cite book|title=Theology After Vedanta|author=Francis Xavier Clooney|publisher=SUNY Press|page=132|url= http://books.google.co.in/books?id=QNx2W5ElL0EC&pg=PA132&dq=jijnasa&hl=en&sa=X&ei=oBl4VJ2cBJSRuASz84GYCw&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref> [[Ramanuja]] upholds the view that ''jnana'' i.e. 'knowledge', should be action-oriented to produce results, mere knowledge provided by testimony does not result in liberation. He relies on [[Badarayana]]’s sutra III.iv.26 which reads as follows:–
:सर्वापेक्षा च यज्ञादिश्रुतेरश्ववत्
: "On the strength of the Upanishadic sanction of sacrifices etc., all religious activities as well are necessary. This is the same as in the case of a horse in matters of its adequacy. "
and approves selective use of religious rituals.<ref>{{cite book|title=the Philosophy of Sankar’s Advita Vedanta|author=Shyama Kumar Chattopadhyaya|publisher=Sarup & Sons|page=108|url= http://books.google.co.in/books?id=IPasbJW-1PwC&pg=PA109&dq=jijnasa&hl=en&sa=X&ei=LBt4VKeqL9fmuQTT14CYBQ&redir_esc=y#v=onepage&q=jijnasa&f=false }}</ref>
== References ==
{{Reflist}}
{{Indian Philosophy|state=collapsed}}
[[Category:Vedanta]]
[[Category:Vedas]]
[[Category:Sanskrit words and phrases]]