Retired Mamlatdar, Station Road. Thana 27th September, 1936.
If this is done, the sadguru will show you what the jnana referred to in the previous stanza is.
Nana did not understand what is meant by saying that a guru teaches ajnana.
Baba : How is Jnana Upadesh (i.e) imparting of realization to be effected? Destroying ignorance is jnana. 87th verse on 66 Ch. XVIII in Jnaneshwari says, 'Removal of ignorance is like this, O Arjun. If dream and sleep disappear, you are yourself. It is like that'. See also v. 83 of Jnaneshwari on B.G.V. 16, where he says: 'Is there anything different or independent in jnan besides the destruction of ignorance? Expelling darkness means light. Destroying duality (dwaita) means non-duality (adwaita). Whenever we speak of destroying dwaita we speak of destroying darkness, we talk of light. If we have to realize the adwaita state, the feeling of dwaita in ourselves has to be removed. That is the realization of the adwaitic state. Who can speak of adwaita while remaining in dwaita? If one did, unless one gets into that state how can one know it and realize it?
(Again) the sishya, like the Sadguru, is really the embodiment of Jnan. The difference between the two lies in the attitude, high realization, marvellous superhuman Sattah. (beingness) and unrivalled capacity and Iswarya Yoga (i.e.,) divine powers. The Sadguru is Nirguna Sat chit Ananda. He has indeed taken human form to elevate mankind and raise the world. But his real Nirguna nature is not destroyed thereby, even a bit. His beingness (or reality), divine power, and wisdom remain undiminished. The disciple also is in fact of the same swarupa. But, it is overlaid by the effects of the Samskaras of innumerable births in the shape of ignorance which hides from his view that he is Suddha Chaitanya, see B.G. Ch.V., As stated therein, he gets the impression 'I am jiva, a creature, humble and poor'. The guru has to root out these offshoots of ignorance and has to give upadesh or instruction. To the disciple held spell-bound for endless generations by the ideas of his being a creature, humble and poor, the guru imparts in hundreds of births the teaching, 'You are God, you are mighty and opulent'. Then, he realizes a bit that he is God really. The perpetual delusion under which the disciple has been labouring, that he is the body, that he is a creature (jiva) or ego, that God (Paramatma) and the world are different from him, is an error inherited from innumerable past births. From action based on it, he has derived his joy, sorrows and mixtures of both. To remove this delusion, this error, this root ignorance, he must start the inquiry. How did the ignorance arise? Where is it? And to show him this is called the guru's upadesh The following are instances ajnana:-
1. I am a jiva - creature.
2. Body is the soul (I am the body).
3. God, world and jiva are different.
4. I am not God.
5. Not knowing that body is not the soul.
6. Not knowing that God, world and jiva are one.