981. Jñāna-jñeya-svarūpiṇī

Jñāna-jñeya-svarūpiṇī (ज्ञानज्ञेयस्वरूपिणी)

This is the 981st name of the Lalitā Sahasranāma.

After revealing the Divine Mother as Jñāna-gamyā, attainable through knowledge, the Sahasranāma now culminates an extraordinary sequence of wisdom-oriented names with a profound non-dual declaration:

Jñāna-jñeya-svarūpiṇī: She whose nature is knowledge and the object of knowledge; She who is both the means of knowing and that which is to be known; She who is the essence of the knower, knowledge, and the known.

This is one of the most explicitly Advaitic names in the entire Sahasranāma.

1. Literal Meaning

Word-by-word

Jñāna (ज्ञान)

• knowledge,

• wisdom,

• the means of knowing.

Jñeya (ज्ञेय)

• that which is to be known,

• the object of knowledge,

• the ultimate reality to be realized.

Svarūpiṇī (स्वरूपिणी)

• whose nature is,

• whose essential form is.

Literal translation

"She whose nature is both knowledge and the object of knowledge."

or

"She who is the essence of knowledge and that which is known."

2. Traditional Meaning

The commentators explain:

The Goddess is called Jñāna-jñeya-svarūpiṇī because she is both the knowledge by which reality is known and the supreme reality that is known through that knowledge.

She is simultaneously:

• the path,

• the process,

• the goal.

3. Why Does This Name Follow Jñāna-gamyā?

The sequence is magnificent.

Jñāna-mudrā

She reveals knowledge.

Jñāna-gamyā

She is attained through knowledge.

Jñāna-jñeya-svarūpiṇī

She is both the knowledge and the reality attained through it.

The circle is completed.

4. The Threefold Structure of Knowing

Ordinary knowledge involves three elements:

Knower (jñātā)

The one who knows.

Knowledge (jñāna)

The process or means of knowing.

Known (jñeya)

The object known.

In everyday experience these appear separate.

5. The Revolutionary Teaching

This nāma declares that in the highest realization:

These three are one.

The Divine Mother is:

• the knower,

• the knowing,

• the known.

There is no real separation.

6. Śākta Meaning

In Śrīvidyā:

• the worshipper,

• the act of worship,

• the Goddess worshipped,

ultimately merge into one reality.

This is the living meaning of Jñāna-jñeya-svarūpiṇī.

7. Devotional Meaning

For devotees, this name reveals the intimacy of the relationship with the Mother.

The seeker begins by looking for her.

Eventually one discovers:

• she is the wisdom guiding the search,

• she is the goal being sought,

• she is the very consciousness doing the seeking.

8. The End of Duality

Most spiritual practice begins with separation:

"I am here; God is there."

This nāma reveals the culmination:

Only the Mother exists.

The apparent separation dissolves.

9. Advaita Vedāntic Meaning

Now the deepest layer.

A profound question

What happens when knowledge becomes complete?

The hidden teaching

The distinction between knower and known disappears.

Ordinary Knowing

When you know an object:

• you remain the subject,

• the object remains separate.

This is dualistic knowledge.

Self-Knowledge

The Self cannot be known as an object.

The knower and the known are identical.

Thus Self-knowledge is unique.

The Mother's Nature

The Mother is not merely known through knowledge.

She is the very awareness by which knowing occurs.

She is also the reality being known.

Therefore she is Jñāna-jñeya-svarūpiṇī.

Beyond Subject and Object

In the highest realization:

• there is no separate knower,

• no separate knowledge,

• no separate known.

There is only pure Consciousness.

This is the Mother's true nature.

The Mahāvākya Hidden in the Name

This nāma implicitly expresses the great Vedāntic truth:

The seeker and the sought are one.

The knowledge that reveals this unity is also the Mother.

Relation to Earlier Names

Observe the progression:

• Jñāna-mudrā – The symbol of liberating wisdom.

• Jñāna-gamyā – Attained through knowledge.

• Jñāna-jñeya-svarūpiṇī – The very essence of knowledge and the known.

This is one of the most elegant philosophical sequences in the Sahasranāma.

The Non-Dual Meaning

At the highest level, Jñāna-jñeya-svarūpiṇī signifies the Supreme Consciousness in which the distinctions between knower, knowledge, and known disappear. The Divine Mother alone remains as the non-dual reality that is simultaneously the means, the process, and the goal of spiritual realization.

A Deeper Contemplation

The name Jñāna-jñeya-svarūpiṇī is among the most profound declarations of non-duality in the Lalitā Sahasranāma.

The Mother is not merely the object of spiritual pursuit.

She is also the wisdom that guides the pursuit.

The sequence after Jñāna-gamyā reaches a sublime climax.

The Goddess who is attained through knowledge is now revealed as knowledge itself and as the reality known through that knowledge.

From a devotional perspective, Jñāna-jñeya-svarūpiṇī is the Mother who guides, reveals, and ultimately unites the seeker with herself.

From a Śākta perspective, all worship culminates in the recognition of her all-pervasive presence.

From a philosophical perspective, she is both epistemological truth and metaphysical reality.

From an Advaitic perspective, she is the non-dual Consciousness in which the distinctions between knower, knowing, and known dissolve completely.

She is the seeker.

She is the search.

She is the sought.

Ultimately, Jñāna-jñeya-svarūpiṇī teaches that the Divine Mother is the essence of knowledge, the reality to be known, and the consciousness that knows. In the highest realization, all distinctions disappear, revealing the non-dual truth that only the Divine Mother exists. Through this name, the seeker discovers that the entire journey of spiritual knowledge begins, unfolds, and culminates in her alone.

One-line Essence

Jñāna-jñeya-svarūpiṇī reveals the Divine Mother as the non-dual reality that is simultaneously the knower, knowledge, and the known.

Contact:

contact@lalitasahasranama.online