Wisdom and knowledge

If only they were wise, they would understand it; they would comprehend their fate.

Observe them carefully, for this will show your wisdom and understanding in the sight of the peoples, who will hear of all these statutes and say, “Surely this great nation is a wise and understanding people.”

Now Joshua son of Nun was filled with the spirit of wisdom because Moses had laid his hands on him. So the Israelites obeyed him and did as the LORD had commanded Moses.

Wisdom is supreme; so acquire wisdom. And whatever you may acquire, gain understanding.

Know therefore that wisdom is sweet to your soul. If you find it, there is a future for you, and your hope will never be cut off.

and disclose to you the secrets of wisdom, for true wisdom has two sides. Know then that God exacts from you less than your iniquity deserves.

To one there is given through the Spirit the message of wisdom, to another the message of knowledge by the same Spirit,

in whom are hidden all the treasures of wisdom and knowledge.

For the wisdom of this world is foolishness in God’s sight. As it is written: “He catches the wise in their craftiness.”

Having mentioned the blessing of wisdom, the Gemara cites that which Rav Ami said with regard to knowledge: Great is knowledge that was placed at the beginning of the weekday blessings; an indication of its significance. And Rav Ami said in praise of knowledge: Great is knowledge that was placed between two letters, two names of God, as it is stated: “For God of knowledge is the Lord” (I Samuel 2:3). And since knowledge is regarded so highly, anyone without knowledge, it is forbidden to have compassion upon him, as it is stated: “For they are a people of no wisdom, so their Creator will have no compassion upon them and their Creator will not be gracious unto them” (Isaiah 27:11). If God shows no mercy for those who lack wisdom, all the more so should people refrain from doing so.

On a similar note, Rabbi Yoḥanan said: The Holy One, Blessed be He, only grants wisdom to one who already possesses wisdom, as it is stated: “He gives wisdom unto the wise, and knowledge to they who know understanding” (Daniel 2:21). Rav Taḥalifa, from the West, Eretz Yisrael, heard this and repeated it before Rabbi Abbahu. Rabbi Abbahu said to him: You learned proof for this idea from there; we learn it from here: As it is written in praise of the builders of the Tabernacle: “And in the hearts of all who are wise-hearted I have placed wisdom” (Exodus 31:6).

The Gemara explains the contradiction: It enters your mind to say that Rabbi Yoḥanan meant that here they rendered uncertain knowledge like full knowledge, and the same is true for the entire Torah. Therefore, it is difficult, as there is an apparent contradiction between the statement of Rabbi Yoḥanan above and this statement of Rabbi Yoḥanan. Here, Rabbi Yoḥanan says that uncertain knowledge is considered like full knowledge, whereas earlier he stated that uncertain knowledge, unlike full knowledge, does not divide separate unwitting transgressions to render one obligated to bring multiple sin offerings.

Effective wisdom; but warnings avail not

And when he reached his full strength and was ripe, We gave him wisdom and knowledge. Thus do We reward the good

Nay, would that ye knew (now) with a sure knowledge

Narrated ʿAbdullah: Allah's Messenger (ﷺ) said, "Do not wish to be like anybody except in two cases: The case of a man whom Allah has given wealth and he spends it in the right way, and that of a man whom Allah has given religious wisdom (i.e., Qur'an and Sunna) and he gives his verdicts according to it and teaches it." (to others i.e., religious knowledge of Qur'an and Sunna (Prophet's Traditions)

Narrated Abu Huraira: I heard Allah's Messenger (ﷺ) saying, "Pride and arrogance are characteristics of the rural bedouins while calmness is found among the owners of sheep. Belief is Yemenite, and wisdom is also Yemenite i.e. the Yemenites are well-known for their true belief and wisdom)." Abu ʿAbdullah (Al-Bukhari) said, "Yemen was called so because it is situated to the right of the Kaʿba, and Sham was called so because it is situated to the left of the Kaʿba

Narrated Ibn ʿAbbas: Once the Prophet (ﷺ) embraced me (pressed me to his chest) and said, "O Allah, teach him wisdom (i.e. the understanding of the knowledge of Qur'an)

Only the unenlightened speak of wisdom and right action as separate; the wise do not. If anyone knows one, they enjoy the fruit of both. The level which is attained through wisdom is also reached through right action. He who perceives that the two are one, knows the truth.

Knowledge is superior to blind action, meditation is superior to knowledge, renunciation of the fruit of action is superior to meditation, and peace follows from renunciation.

This you shall learn by prostrating yourself at the master's feet, questioning them, and serving them. The wise who have realized the truth will teach you wisdom.

Wide apart are these two,--ignorance and what is known as wisdom, leading in opposite directions. I believe Nachiketas to be one who longs for wisdom, since many tempting objects have not turned thee aside.

If thou thinkest "I know It well," then it is certain that thou knowest but little of the Brahman (Absolute Truth), or in what form He (resideth) in the Devas (minor aspects of Deity). Therefore I think that what thou thinkest to be known is still to be sought after. The disciple said: I do not think I know It well, nor do I think that I do not know It. He among us who knows It truly, knows (what is meant by) "I know" and also what is meant by "I know It not." He who thinks he knows It not, knows It. He who thinks he knows It, knows It not. The true knowers think they can never know It (because of Its infinitude), while the ignorant think they know It. It (Brahman) is known, when It is known in every state of consciousness. (Through such knowledge) one attains immortality. By attaining this Self, man gains strength; and by Self-knowledge immortality is attained. If one knows It here, that is Truth; if one knows It not here, then great is his loss. The wise seeing the same Self in all beings, being liberated from this world, become immortal.

Thus Nachiketas, having acquired this wisdom taught by the Ruler of Death, together with all the rules of Yoga, became free from impurity and death and attained Brahman (the Supreme). So also will it be with another who likewise knows the nature of the Self.

From meditation springs wisdom, without meditation, wisdom ends. Knowing these two paths— of progress and decline— you should conduct yourself so that wisdom grows.

The fool who thinks they’re a fool is wise at least to that extent. But the true fool is said to be one who imagines that they are wise.

Therefore: An attentive one, wise and learned, a behemoth of virtue, true to their vows, noble: follow a true and intelligent person such as this, as the moon tracks the path of the stars.

“That’s so true, brahmin, that’s so true! For wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world. It’s just like when you clean one hand with the other, or clean one foot with the other. In the same way, wisdom is cleansed by ethics, and ethics are cleansed by wisdom. Ethics and wisdom always go together. An ethical person is wise, and a wise person ethical. And ethics and wisdom are said to be the best things in the world. But what, brahmin, is that ethical conduct? And what is that wisdom?” “That’s all I know about this matter, worthy Gotama. May the worthy Gotama himself please clarify the meaning of this.”

“All Buddhas in the past, the Buddhas of the future, and the Buddha at present— destroyer of the sorrows of many— respecting the true teaching they did live, they do live, and they also will live. This is the nature of the Buddhas. Therefore someone who desires self-knowledge, and aspires to greatness themselves, should respect the true teaching, remembering the instructions of the Buddhas.”

‘All Buddhas in the past, the Buddhas of the future, and the Buddha at present— destroyer of the sorrows of many— respecting the true teaching they did live, they do live, and they also will live. This is the nature of the Buddhas. Therefore someone who desires self-knowledge, and aspires to greatness themselves, should respect the true teaching, remembering the instructions of the Buddhas.’

True are the Teachings of the True Guru. The body and mind are cooled and soothed, by the touchstone of Truth. This is the true mark of wisdom: that one remains detached, like the water-lily, or the lotus upon the water. Attuned to the Word of the Shabad, one becomes sweet, like the juice of the sugar cane. ||3||

Such is the spiritual wisdom, the treasure of the Naam; obtaining it, the Gurmukhs enjoy the subtle essence of this nectar. ||1||Pause|| Everyone talks about spiritual wisdom and spiritual knowledge. Talking, talking, they argue, and suffer. No one can stop talking and discussing it. Without being imbued with the subtle essence, there is no liberation. ||2||

Spiritual wisdom and meditation on the True Lord are deep and profound. No one knows Your expanse. All that are, beg from You; You are attained only by Your Grace. ||13|| You hold karma and Dharma in Your hands, O True Lord. O Independent Lord, Your treasures are inexhaustible. You are forever kind and compassionate, God. You unite in Your Union. ||14||

To know and yet (think) we do not know is the highest (attainment); not to know (and yet think) we do know is a disease. It is simply by being pained at (the thought of) having this disease that we are preserved from it. The sage has not the disease. He knows the pain that would be inseparable from it, and therefore he does not have it.

The ancients who showed their skill in practising the Tao did so, not to enlighten the people, but rather to make them simple and ignorant. The difficulty in governing the people arises from their having much knowledge. He who (tries to) govern a state by his wisdom is a scourge to it; while he who does not (try to) do so is a blessing. He who knows these two things finds in them also his model and rule. Ability to know this model and rule constitutes what we call the mysterious excellence (of a governor). Deep and far-reaching is such mysterious excellence, showing indeed its possessor as opposite to others, but leading them to a great conformity to him.

When the intelligent and animal souls are held together in one embrace, they can be kept from separating. When one gives undivided attention to the (vital) breath, and brings it to the utmost degree of pliancy, he can become as a (tender) babe. When he has cleansed away the most mysterious sights (of his imagination), he can become without a flaw. In loving the people and ruling the state, cannot he proceed without any (purpose of) action? In the opening and shutting of his gates of heaven, cannot he do so as a female bird? While his intelligence reaches in every direction, cannot he (appear to) be without knowledge? (The Tao) produces (all things) and nourishes them; it produces them and does not claim them as its own; it does all, and yet does not boast of it; it presides over all, and yet does not control them. This is what is called “The mysterious Quality” (of the Tao).