107. अज्ञानध्वान्तमार्तण्डः Ajñāna-dhvānta-mārtaṇḍaḥ

One who was a Sun to the darkness that is ignorance

Ajñāna or ignorance of one’s true nature, shrouds the intellect and precludes the knowledge of the light of the Ātman. Ajñāna causes concealment of the very existence of something, misconception about one thing as something else and doubt about the nature of something. Suppose that there is a rope lying on the floor. If it is pitch dark, the rope itself is not visible. If the darkness is less dense, one may mistake the rope for a snake; alternatively, one may be in doubt whether it is a rope or a snake. Ajñāna is therefore likened to dhvānta, darkness. Shining bright light on the object causes eradication of all these defects, and nothing other than light can do the job. Similarly, it is knowledge alone that can dispel ignorance about something. Hence, knowledge is likened to light. Also, on dispelling darkness, light simply reveals what already existed and neither creates anything new nor brings about any transformation in an existing object. Similarly, on eradicating ignorance, knowledge just reveals the truth as is, and does not bring about any transformation in it.

The darkness of ignorance that we have is so dense and powerful, that it manages to shroud from us the Ātman, which is our very nature and is the

280 107. Ajñāna-dhvānta-mārtaṇḍaḥ light of lights; this ignorance causes the propagation of saṁsāra itself. The eradication of such darkness surely requires a light none less than mārtaṇḍa, the Sun. Similarly, nothing less than the unceasing true knowledge of Ātman-Brahman is the ultimate antidote for primordial ignorance.

His Holiness is described as the Sun to the darkness that is ignorance, by virtue of His being a jīvanmukta and hence Brahman Itself, and a compassionate Sadguru who grants knowledge. As Lord Kṛṣṇa promised, “It is out of compassion for them (who have surrendered to Me) that I, remaining in their intellects, destroy the darkness arising out of their ignorance, through the lustrous lamp of knowledge.”²⁷⁴ His Holiness was described in nāma 61 as One who destroyed the effects of the guṇa of tamas that drives one to sin, and is shown here as One who destroyed the causal ignorance itself, thus delivering devotees from beginningless saṁsāra.

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[The following is excerpted from an essay penned by His Holiness in which He expatiates on what delivers one from the darkness of ignorance.]

We have some abilities that are almost absent in the members of the subhuman species. One such is the power of vicāra or enquiry. Though feebly inherent in animals, it cannot wax to sublime heights in them. To it, we owe our distinction. Vicāra is synonymous with deliberation. Reflection comes naturally to humans. However, we ought to ascertain what is truly worthwhile for us to ponder on.

We normally cogitate on purposeful as well as irrelevant mundane matters. Apart from considering the alleged or actual failings of others, we give thought to the domestic affairs and possessions of people. Nevertheless, nothing objective to which we bestow attention is dear to us at all times. Each of us has unwavering affection only for himself or herself. The self that is ever dear is termed Ātman in the Śāstras. Anything objective that is desirable now can become undesirable in the future and, likewise, what is currently distasteful can turn agreeable; the Ātman, however, is dear now and will continue to ever remain so. In the normal course, we encounter three states; waking, dream and deep sleep. In all of them, one is dear to oneself.

It is the height of foolishness for us, who are reflective by nature, not to attend to and enquire about ourselves. There is no point in pondering over what is thoroughly known, such as that consumption of food appeases hunger. It is impossible to enquire about what is totally unknown. We know that we exist but have not understood what our fundamental nature is. So, we need to enquire into it.

To carry out such vicāra, a suitable means is vital. The means may be either our own or that provided by another; through it, we can accomplish what we seek. The works of Bhagavatpāda constitute the means for us to perform vicāra; He has spelt out the nature of the Ātman therein. Bhagavatpāda says, “Know this, your Ātman, to be that which shines in the heart as self-effulgent, eternal bliss and which, witnessing egoism etc., that have various forms and modifications and uniformly shining within at all times as the innermost entity and as not objectified, manifests itself very clearly in the states of waking, dream and deep sleep.”²⁷⁵

Owing to circumstances, a prince was growing up amidst foresters. One day, a palmist examined his palm and said, “You are a prince and shall become a sovereign.” These words appeared to be naughty at that time but subsequently their veracity became clear. The words above about our true nature are also like that; so long as we are ignorant of who we really are, the words that readily appeal to us are only those that conform to our erroneous notions.

Though being absolute existence, pure consciousness and supreme bliss, we experience the world because of being thoroughly shrouded by tamas. Ignorance of one’s own nature is avidyā. Avidyā has two powers - the power of āvaraṇa or concealment and the power of vikṣepa or projection. Āvaraṇa precludes correct knowledge of the Ātman. Because of vikṣepa, manifold forms can be seen in the Ātman that is veiled. The condition of being a jīva, a doer and an enjoyer, as also egoism, the feeling, ‘mine’ and so on appear in the Ātman owing to vikṣepa. These cause unhappiness and constitute transmigratory existence.

It is the position of the Vedānta school that illusory silver originates and is seen when a mother-of-pearl is mistaken, in partial darkness, to be a piece of silver. A justification for this view is that the annihilator of that silver is just the right knowledge of the mother-of-pearl and not any bodily action or meditation. If the Ātman’s present bondage is real or natural, it cannot be terminated by knowledge. However, scriptural passages reveal that liberation from bondage is effected exclusively by knowledge. That which is real must exist always. However, the condition of being a doer and an enjoyer as also the states of waking, dream and deep sleep do not co-exist with the Ātman at all times. In the waking state, the dream state is absent; in the dream state, the waking state is not there; in deep sleep, both these are missing. The Ātman alone is ever present. The states of waking, dream and deep sleep are each seen one moment and cease the next and, so, are unreal. The Ātman is eternal and, thus, real. Nothing else is needed to illuminate It; certainly nobody needs to find out whether he exists by asking another.

During deep sleep, there is objectless happiness. It is to experience this bliss that we fall fast asleep regardless of how many worldly activities we may have. At that time, there is no sign of any object or sense-organ. Bliss is had then though there is no contact with anything objective. How indeed is this possible but for the Ātman itself being of the nature of bliss? In that case, is not deep sleep sufficient for one to attain the Ātman? No, because even though vikṣepa is absent in that state, āvaraṇa, which veils the Ātman, is definitely present. To remove not just vikṣepa but also āvaraṇa, realization of the Ātman is vital.

To free oneself from avidyā and thereby attaining the Ātman, the means of valid knowledge are the Śāstra, yukti or reasoning, the words of the Guru and one’s own experience characterized by inner certitude. Here, by Śāstra is meant the Upaniṣads. Books together with practical training are essential to acquire some forms of knowledge. Just as observing adept cooks when they make cakes of flour and receiving guidance from them enable others to prepare such cakes, the life and teachings of living saints who have realized the Ātman enable people to acquire knowledge. Apart from the Śāstra, reasoning and the words of the Guru, personal realization of the Ātman is necessary. A person’s own experience is what reveals to him whether he has realized the Ātman or not. Indirect knowledge based on the words of the Śāstra and the Guru is insufficient to bring about liberation from transmigratory existence.

Only those who have personally realized the Ātman are truly fortunate; they are ones whose dedication to vicāra is total. It is only in them that the power of vicāra, which is natural to humans, finds fulfilment.

It is said that thinking of satpuruṣas is most beneficial. Who are satpuruṣas? There is actually only one entity that is sat or absolutely real and that is Brahman. Thus, satpuruṣas are those who abide as Brahman. We should endeavour to become true satpuruṣas.

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