Ignorance-Knowledge: 57

Ramana Maharshi has said, "In the Self there is no triputi of knower, knowledge, and known. When the ego dies, the triad vanishes, and what remains is the pure Awareness." That is, in the Self there is no triad; when the ego dissolves, the trinity vanishes, and only pure consciousness remains. This statement forms the fundamental basis of Self-inquiry (Self-inquiry). Ramana Maharshi taught that through deep inquiry into the question "Who am I?", the ego or personal identity dissolves. When the ego—which creates the division of knower, knowledge, and known—disappears, this triad automatically vanishes. What remains is pure 'consciousness'—not consciousness of any particular object, but consciousness itself. This is the state of the supreme Self or Brahman, where there is no duality or division whatsoever. It is an undivided being that transcends the experiencer, experience, and the experienced.


Swami Vivekananda has expressed this same truth differently. He has said, "The knower, the known, and knowledge are one in the Absolute. Duality is only in ignorance." That is, knower, known, and knowledge—all three are one at the absolute level. Duality exists only at the level of ignorance. Vivekananda highlighted this central concept of Vedanta philosophy that at the level of worldly experience, we perceive a distinction between the knower (subject), the known (object), and knowledge (act of knowing). But this distinction arises due to maya, which veils our true nature. At the level of the supreme Self, where there are no limitations whatsoever, this division completely vanishes. There the knower is itself the known, and there is no existence of the process of knowing, because everything is the manifestation of one undivided being. Ignorance is that state when we cannot realize this unity and mistake ourselves as the composite of body-mind-intellect, which gives birth to duality. Through the attainment of Self-knowledge, this ignorance ends and the realization of unity occurs.


Swami Chinmayananda has made this matter even more comprehensible by saying, "The Triputi is the play of the mind; when the mind is transcended, knowledge and the knower merge into the known—the Self." That is, the triad is the play of the mind; when the mind is transcended, knowledge and the knower merge into the known—which is the Self. Chinmayanandaji emphasized that it is our mind that creates this concept of duality and the triad. The mind divides our experiences into these three parts: knower, known, and knowledge. But when through practice the mind is calmed, when its restlessness is transcended, these artificial divisions disappear. The knower and knowledge then become one with the known, which ultimately is the Self. This Self is the supreme truth where there is no distinction whatsoever, and where realization itself is realization.


In the teachings of these three great teachers, a common theme is reflected: in the realization of ultimate truth, there is no place for duality or the triad. At the worldly level we see ourselves as separate beings, distinct from the objects of knowledge. But with spiritual progress, especially through Self-inquiry, jnana yoga, or bhakti yoga, we transcend this division. Through the cessation of the mind the ego dissolves, and then knower, known, and knowledge—all merge into one supreme undivided being. This state is moksha or nirvana, where there is the realization of pure consciousness or the supreme Self. This realization is not merely intellectual; it is a direct experience where no questions or doubts remain. It is a state of supreme peace, bliss, and truth.


'Triputi' means that tripartite division of experience, which is a limited reflection of consciousness. As long as this sense of division persists, duality and bondage remain; and when it dissolves, the only truth is revealed—the eternal Brahman-experience. Then knower, known, knowledge—all become one, revealed in one undifferentiated radiance as the non-dual Self—who is Brahman itself.


In Advaita Vedanta, knowledge (Jñāna) is not any psychological or sensory process; it is the inherent radiance of the Self—Self-manifestation (Ātma-Prakāśa)—which is never produced, but is always present. Knowledge here is not any mental activity, not the result of any thinking; it is the Self's own self-manifestation, just as light is revealed in its own nature—it does not become illuminated by illuminating something else, because it is light itself. The Self is likewise ever-luminous (Svayam-Prakāśa); it needs no separate instrument to know itself or anything else. Yet at the level of experience, that is, at the practical level (Vyāvahārika Sattā), we see as if this knowledge is arising through some proof (Pramāṇa), that is, an instrument of knowledge. This is a manifestation of apparent vision (Avidyā-upādhi), where the unchanging Self appears to be "knowing" something through mental reflection.


Avidyā-upādhi is a fundamental concept of Advaita Vedanta philosophy, which explains the bondage of the individual soul and its apparent difference from Brahman. Avidyā (Avidyā) means ignorance or that power which hides the unity of Brahman and creates the illusion of multiplicity (maya). Upādhi (Upādhi) means limiting adjunct, instrument, or reflecting medium. It is such a condition or characteristic that, without affecting the object's own nature, makes it appear limited or different. Avidyā-upādhi is that ignorance-born adjunct which veils Brahman's infinite consciousness and makes it appear as the limited individual soul.


Avidyā-upādhi primarily refers to the causal body (Causal Body) and subtle body (Subtle Body), which limit the individual. The causal body is the subtlest form of ignorance, which exists in deep sleep (sushupti). The subtle body (linga body) contains mind, intellect, ego, and the senses.


Space is Brahman (infinite, undivided). The pot (jar) is the upādhi (body/mind). The covering by which the pot limits space is avidyā-upādhi. Due to this upādhi, the infinite Brahman appears limited as the space contained within the pot (individual soul).


This avidyā-upādhi gives the individual the false impression that it is the doer, enjoyer, sufferer, subject to birth and death. This illusion is the cause of bondage. And moksha is the dissolution of this avidyā-upādhi through knowledge. When the upādhi is removed, the individual soul abandons its limited form and again attains unity with infinite Brahman.


The means of knowledge (pramānas) are the steps by which the finite mind gradually progresses toward infinite self-consciousness. Traditionally three main means of knowledge are recognized—direct perception (Pratyakṣa), inference (Anumāna), and scriptural testimony (Śruti-Pramāṇa). 'Direct perception' is immediate knowledge obtained through the senses; it is the result of the connection between our senses and mind. 'Inference' is indirect knowledge obtained through reasoning; which, depending on perception, determines some unseen truth. And 'śruti' is that means of knowledge which is beyond human intellect or senses—the words of the Vedas, which are beginningless and a-pauruṣeya (not authored by humans), that is, not created by humans, but the echo of eternal truth.


"Beginningless and a-pauruṣeya" are two terms used in philosophy, especially in Vedanta and Mimamsa philosophy, to describe the nature of the Vedas and Brahman. These concepts establish the eternality and divine origin of these texts. 'Anādi' (Anādi) means that which has no beginning (Non-beginning; beginningless). Brahman or the supreme Self is eternal (everlasting) and self-existent (self-born). Since He has no beginning, He also has no end. The Vedas are considered knowledge that was not created at any particular time. It existed eternally with Brahman, who is of the nature of knowledge.


'Apauruṣeya' (Apauruṣeya) means that which is not composed by any person (human or deity) (Not of human origin; authorless). This applies primarily to the Vedas. To call the Vedas apauruṣeya means that the knowledge of the Vedas is not affected by any human weakness or error. It is ultimate authority and infallible. The Vedas were not created, but the ṛṣis directly saw or revealed that knowledge through deep meditation or austerity. Therefore the Vedas are śruti (that which has been heard).


According to Advaita Vedanta, these two qualities "beginningless and a-pauruṣeya" establish the unassailable authority of the Vedas. Since the Vedas are anādi (eternal) and a-pauruṣeya (not authored by humans), the knowledge they give about Brahman is the supreme truth and the only authoritative path to liberation.


Perception and inference—these two means of knowledge are effective only at the level of practical reality (Vyāvahārika Sattā). These give knowledge about the activities of the world, body, mind, senses, and world, but cannot reach the nature of the Self or ultimate truth. Because the Self is itself that light by which perception or inference is possible. Just as everything can be seen with the eye, but the eye cannot see itself; similarly the Self cannot be known by mind and senses, because they are reflections of the Self itself.


On the other hand, scriptural testimony (Śruti-Pramāṇa)—that is, Vedantic statements or the words of the Upanishads—is the only means of knowledge that reveals ultimate truth (Pāramārthika Sattā). Śruti is not reasoning, nor any sensory presentation; it is that eternal ray of light which, transcending the limits of mind, language, and intellect, reveals the unity of Self and Brahman. Like "Tat tvam asi" (Tattvamasi)—"Thou art That Brahman"—this great statement tells us that the consciousness by which we know everything, that consciousness and the all-pervading Brahman are one and identical.


Advaita says that the only reliable authority for attaining Self-Brahman-unity-knowledge (Ātma-Brahma-Aikya-Jñāna) is śruti, because śruti is the means of knowledge that breaks through the limits of our ignorance and takes us beyond. It gives the mind a specific direction—toward one's inner being. Where perception and inference flow the mind toward external objects, śruti turns the mind inward—toward Self-realization.


Thus scriptural testimony does not produce new knowledge, but reveals that which is always present—Self-consciousness. Just as when clouds move away the sunlight is revealed, the sun is not born then—it was always there; only the covering is removed. Similarly the statements of śruti—"Ahaṁ brahmāsmi", "Prajñānam brahma", "Ayam ātmā brahma"—all these great statements remove the clouds of ignorance from the mind, and the radiance of the Self manifests itself.


The four principal great statements of Advaita Vedanta, their sources and brief meanings—


1. Tat tvam asi (Tat Tvam Asi). Source: Chāndogya Upaniṣad (6.8.7). Brief meaning: Thou art That (supreme truth or Brahman). Significance: This is the statement of instruction given by the guru to the disciple, which indicates the non-difference between the individual soul and Brahman.


2. Ahaṁ brahmāsmi (Ahaṁ Brahmāsmi). Source: Bṛhadāraṇyaka Upaniṣad (1.4.10). Brief meaning: I am Brahman. Significance: This is the declaration of realization (primarily Brahma-knowledge, which is not argument, reasoning, or indirect knowledge, but direct experience of the Self's own nature). When the individual soul realizes its own nature, it declares this truth.