THERE IS NO KNOWLEDGE AND NO IGNORANCE FOR A JNANI
Bhagavan: An ajnani sees someone as a Jnani and identifies him with the body. Because he does not know the Self and, mistakes his body for the Self, he extends the same mistake to the state of the Jnani. The Jnani is therefore considered to be the physical frame.
Again since the ajnani, though he is not the doer, yet imagines himself to be the doer and considers the actions of the body his own, he thinks the Jnani to be similarly acting when the body is active. But the Jnani himself knows the Truth and is not confounded. The state of a Jnani cannot be determined by the ajnani and therefore the question troubles only the ajnani and never does it arise for the Jnani. If he is a doer he must determine the nature of the actions. The Self cannot be the doer. Find out who is the doer and the Self is revealed. ....
Q: So it amounts to this. To see a Jnani is not to understand him. You see the jnani’s body and not his jnanam. One must therefore be a Jnani to know a Jnani?
M.: The Jnani sees no one as an ajnani. All are only jnanis in his sight. In the ignorant state one superimposes his ignorance on a Jnani and mistakes him for a doer. In the state of jnana, the Jnani sees nothing separate from the Self. The Self is all shining and only pure jnana. So there is no ajnana in his sight.
There is an illustration for this kind of allusion or super-imposition. Two friends went to sleep side by side. One of them dreamt that both of them had gone on a long journey and had strange experiences. On waking up he recapitulated them and asked his friend if it was not so. The other one simply ridiculed him saying that it was only his dream and could not affect the other.
So it is with the ajnani who superimposes his illusive ideas on others.
Regarding ajnana in early youth and jnana at the present time, Sri Bhagavan said: There is no jnana as it is commonly understood. The ordinary ideas of jnana and ajnana are only relative and false. They are not real and therefore not abiding. The true state is the non-dual Self. It is eternal and abides whether one is aware or not. It is like kanthabharana or the tenth man.
D.: Someone else points it out.
M.: That one is not external. You mistake the body for the Guru. But the Guru does not think himself so. He is the formless Self. That is within you; he appears without only to guide you.
Talks with Sri Ramana Maharshi no 499
Bhagavan: An ajnani sees someone as a Jnani and identifies him with the body. Because he does not know the Self and, mistakes his body for the Self, he extends the same mistake to the state of the Jnani. The Jnani is therefore considered to be the physical frame.
Again since the ajnani, though he is not the doer, yet imagines himself to be the doer and considers the actions of the body his own, he thinks the Jnani to be similarly acting when the body is active. But the Jnani himself knows the Truth and is not confounded. The state of a Jnani cannot be determined by the ajnani and therefore the question troubles only the ajnani and never does it arise for the Jnani. If he is a doer he must determine the nature of the actions. The Self cannot be the doer. Find out who is the doer and the Self is revealed. ....
Q: So it amounts to this. To see a Jnani is not to understand him. You see the jnani’s body and not his jnanam. One must therefore be a Jnani to know a Jnani?
M.: The Jnani sees no one as an ajnani. All are only jnanis in his sight. In the ignorant state one superimposes his ignorance on a Jnani and mistakes him for a doer. In the state of jnana, the Jnani sees nothing separate from the Self. The Self is all shining and only pure jnana. So there is no ajnana in his sight.
There is an illustration for this kind of allusion or super-imposition. Two friends went to sleep side by side. One of them dreamt that both of them had gone on a long journey and had strange experiences. On waking up he recapitulated them and asked his friend if it was not so. The other one simply ridiculed him saying that it was only his dream and could not affect the other.
So it is with the ajnani who superimposes his illusive ideas on others.
Regarding ajnana in early youth and jnana at the present time, Sri Bhagavan said: There is no jnana as it is commonly understood. The ordinary ideas of jnana and ajnana are only relative and false. They are not real and therefore not abiding. The true state is the non-dual Self. It is eternal and abides whether one is aware or not. It is like kanthabharana or the tenth man.
D.: Someone else points it out.
M.: That one is not external. You mistake the body for the Guru. But the Guru does not think himself so. He is the formless Self. That is within you; he appears without only to guide you.
Talks with Sri Ramana Maharshi no 499
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