The idea of jnana centers on a cognitive event which is recognized when experienced. It is knowledge inseparable from the total experience of reality, especially a total or divine reality (Brahman).
In Tibetan Buddhism, it refers to pure awareness that is free of conceptual encumbrances, and is contrasted with vijnana, which is a moment of 'divided knowing'. Entrance to, and progression through the ten stages of Jnana/Bhimis, will lead one to complete enlightenment and nirvana.
In the Vipassanā tradition of Buddhism there are the following ñanas according to Mahasi Sayadaw. As a person meditates these ñanas or "knowledges" will be experienced in order. The experience of each may be brief or may last for years and the subjective intensity of each is variable. Each ñana could also be considered a jhāna although many are not stable and the mind has no way to remain embedded in the experience. Experiencing all the ñanas will lead to the first of the Four stages of enlightenment then the cycle will start over at a subtler level.
Prajnanam iti Brahman - wisdom is the soul/spirit. Prajnanam refers to the intuitive truth which can be verified/tested by reason. It is a higher function of the intellect that ascertains the Sat or Truth in the Sat-Chit-Ananda or truth-consciousness-bliss, i.e. the Brahman/Atman/Self/person [...] A truly wise person [...] is known as Prajna - who has attained Brahmanhood itself; thus, testifying to the Vedic Maha Vakya (great saying or words of wisdom): Prajnanam iti Brahman.
Jnana yoga (Yoga of Knowledge) is one of the three main paths (margas), which are supposed to lead towards moksha (liberation) from material miseries. The other two main paths are Karma yoga and Bhakti Yoga. Rāja yoga (classical yoga) which includes several yogas, is also said to lead to moksha. It is said that each path is meant for a different temperament of personality.
Also derived from the word jnana is the term ginan, meaning gnosis. Ginans are the sacred literature of the Nizari Ismailis Muslims, and treat topics including divine love, cosmology, rituals, eschatology, ethical behavior and meditation. Ranging from three verses to hundreds of pages, ginans are attributed to the Pirs, who were second only to the Imams in Ismaili hierarchy. Ginan carries a similar sense as the Arabic Ismaili term haqa’iq, meaning true or supreme knowledge. 
Gyan or Gian refers to spiritual knowledge. It is mentioned throughout the Guru Granth Sahib.