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Due to Ajnana or ignorance, one imposes limits to Atma. When this Ajnana is destroyed, Atma can be visualised just as sun appears emerging when dark clouds are dispersed. As the true nature of sun is hidden by a cloud, so the true nature of the eternal and self-luminous Atma is hidden by ignorance. On account of this ignorance the all pervading Atma seems to be a physical a finite being. Such ignorance is destroyed by means of contemplation and realisation of the truth contained in the vedic mahavakyas like Aham Brahmasmi ( I am Brahma) and Prajnanam Brahma (Brahma is pure consciousness).

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Komentář: i) Limited in Space: The pure Self is defined to be Sarvavyapi or omnipresent. Due to the identity with the body, it is experienced as being Alpavyapi, that is, limited in space to just here, not everywhere. ii) Limited in Time: The pure Self is also eternal or Nitya. Again we do not experience this as our very nature, because we are limited in time by the Upaadhis. Time is a mental concept superimposed on the Self, and hence we feel we are Anitya instead of Nitya. We are oppressed by the idea that we have a temporary existence only. We do not wish to die. The very thought instills fear in us. Yet, our true Self is deathless. (This is the theme the Geeta takes up at the very outset of its teaching.) iii) Limitation in Body: The pure Self is also not limited to one object, it is SarvaAtman. However, because of identification with one body only we feel limited and threatened by all the other bodies or objects around us as we see them as “not us”. Thus we experience the severe limitation of being “Mama-Atman” and not the Sarva-Atman that we are in reality. Thus ignorance has robbed us of knowing ourselves as we are. To restore us to our original nature, we need to have knowledge of who we are. Then ignorance automatically gets destroyed. Knowledge is in direct opposition to the ignorance of “I am the body”.

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