Indeed, Brahmam cannot be described as such and such; that is why it is referred to as just, "Sath", "It is". Jnana too is just Sath, no more, no less. The Sruthis use the word Vijnanaghana, to indicate Brahmam. The word means, the Sum and Substance of Vijnana, Knowledge with a capital K. Only those who are unaware of the Sruthis and the Sastras will aver that Jnana and Brahmam are distinct. Jnanam is Brahmam; distinction is impossible. It is a sign of ignorance to posit a difference.

All knowledge that is limited by the three Gunas is Ajnana, not the Jnana of the Transcendental, which is above and beyond the Thamasic, Rajasic and even the Sathwic motives, impulses and qualities. How can such limited knowledge be Jnana? Knowledge of the Transcendental has to be transcendental too, in an equal measure and to the same degree.

It might be said that Brahmam has Form while Jnana is Formless; but both are Formless in the real sense of the word. The apparent form of Brahmam is the result of Avidya or Ignorance; Form is attributed to Brahmam only, to serve the needs of the Embodied Souls during the period of the embodiment. The Absolute is reduced to the level of the Conditioned, because the Soul too is conditioned in the body. Not to know that this human interlude is but the conditioned state of the Atma is to be reduced to the dullness of the beast.

"Jnana is the panacea for all ills, troubles and travails". This is how the Vedas describe it. To acquire this Jnana, there are many paths, and the chiefest of them is the path of Bhakthi, the Path adopted by Vasishta, Narada, Vyasa, Gouranga and other great persons. What the oil is to the flame in the lamp, Bhakthi is to the Flame of Jnana. The Heavenly Tree of the Joy of Jnana thrives on the refreshing waters of Bhakthi. Understand this well.

It is for this reason that Krishna, who is the Personification of Prema, and who is saturated with the quality of Mercy, declared in the Gita: "I am known by means of Bhakthi", "Bhakthyaa maam abhijaanaathi".