Jnana is knowledge. To know Brahman as one's own Self is Jnana. To say,
"I am Brahman, the pure, all-pervading Consciousness, the non-enjoyer,
non-doer and silent witness," is Jnana. To behold the one Self everywhere
is Jnana.
Ajnana is ignorance. To identify oneself with the illusory
vehicles of body, mind, Prana and the senses is Ajnana. To say, "
I am the doer, the enjoyer, I am a Brahmin, a Brahmachari, this is mine,
he is my son," is Ajnana. Jnana alone can destroy Ajnana, even as
light alone can remove darkness.
Brahman, the Supreme Self, is neither the doer of actions nor the enjoyer
of the fruits of actions. The creation, preservation and destruction of
the world are not due to Him. They are due to the action of Maya, the
Lord's energy manifesting itself as the world-process.
Just as space appears to be of three kinds - absolute
space, space limited by a jar, and space reflected in the water of a jar,
- so also there are three kinds of intelligence. They are absolute intelligence,
intelligence reflected in Maya, and intelligence reflected in the Jiva
(the individual soul). The notion of the doer is the function of intelligence
as reflected in the intellect. This, together with the notion of Jiva,
is superimposed by the ignorant on the pure and limitless Brahman, the
silent witness.
The illustration of space absolute, space limited by
a jar and space reflected in water of a jar, is given to convey the idea
that in reality Brahman alone is. Because of Maya, however, It appears
as three. The notion that the reflection of intelligence is real, is erroneous,
and is due to ignorance. Brahman is without limitation; limitation is
a superimposition on Brahman.
The identity of the Supreme Self and the Jiva or reflected
self is established through the statement of the Upanishad 'Tat Tvam Asi'
- 'That Thou Art'. When the knowledge of the identity of the two arises,
then world problems and ignorance, with all their offshoots, are destroyed
and all doubts disappear.
Self-realisation or direct intuitive perception of the
Supreme Self is necessary for attaining freedom and perfection. This Jnana
Yoga or the path of Wisdom is, however, not meant for the masses whose
hearts are not pure enough and whose intellects are not sharp enough to
understand and practice this razor-edge path. Hence, Karma Yoga and Upasana
(bhakti) are to be practiced first, which will render the heart pure and
make it fit for the reception of Knowledge.
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