Jñāninaḥ means jñānī, or a man who is in perfect knowledge. Perfect knowledge means one who has perfect vision of the perfect—not theoretical, but actual vision of the spiritual subject matter. He is called jñānī. Jñāninas tattva-darśinaḥ. Tattva, tattva means the Absolute Truth. Now, so far tattva is concerned, you'll find in the Bhagavad-gītā that Kṛṣṇa is the supreme tattva, Absolute Truth.
Now, He explains that manuṣyāṇāṁ sahasreṣu kaścid yatati siddhaye (BG 7.3): "Out of many, many thousands of people, a few people may try how to get spiritual salvation." Not all. Everyone is not expected to hanker after spiritual salvation. That requires also many, many years' qualification. So manuṣyāṇāṁ sahasreṣu. After many . . . out of many, many thousands of people, one is very much anxious for spiritual realization. And then Lord Kṛṣṇa says, yatatām api siddhānām (BG 7.3):
And out of many perfected spiritualist, some may know what is Kṛṣṇa. Just try to understand. First of all, out of many, many, many thousands of people who wants to have perfection in spiritual life, then those persons who have attained such perfection, out of them, one or two may understand what is Kṛṣṇa.
So the subject matter of Kṛṣṇa is not so easy. It is very difficult also. But one can understand very easily. That process is also prescribed in the Bhagavad-gītā:
- bhaktyā mām abhijānāti
- yāvān yaś cāsmi tattvataḥ
- tato māṁ tattvato jñātvā
- viśate tad-anantaram
- (BG 18.55)
Bhakti, devotional service. That devotional service if you accept, you can understand that difficult subject matter of Kṛṣṇa very easily. Bhaktyā mām abhijānāti. Abhijānāti means perfectly you can understand. Yāvān yaś cāsmi tattvataḥ. Tattvataḥ means the Absolute Truth as it is, you can understand. And tato māṁ tattvato jñātvā: and after understanding the Kṛṣṇa science very perfectly, he becomes eligible to enter into that spiritual kingdom. These things are stated. So here, we are discussing this point that:
- tad viddhi praṇipātena
- paripraśnena sevayā
- upadekṣyanti te jñānaṁ
- jñāninas tattva-darśinaḥ
- (BG 4.34)
So if we actually want to reach that point of perfectional knowledge where we can fully surrender . . . now, the intelligent person . . . according to my opinion—I have several times discussed this point—that if it is a point that after many, many births, when I am fully perfect in knowledge, I have to surrender to Kṛṣṇa, then why not immediately surrender to Him? Why shall I wait for many, many births? Oh, that is very intelligent proposal. If that is the end of perfection, then why not accept the perfection immediately? But people are doubtful.