he mere
negation of knowledge (_jnanabhava_) and the two are so connected
that though the latter may not be felt, yet it can be inferred from
the perception of the indefinite. The indefinite though not definite
is thus a positive content different from negation and is perceived as
such in direct and immediate consciousness both in the awakened
state as well as in the sleeping state.

The presence of this ajnana may also be inferred from the
manner in which knowledge of objects is revealed in consciousness,
as this always takes place in bringing a thing into consciousness
which was not known or rather known as indefinite before we
say "I did not know it before, but I know it now." My present
knowledge of the thing thus involves the removal of an indefinite
which was veiling it before and positing it in consciousness, just
as the first streak of light in utter darkness manifests itself by
removing the darkness[Footnote ref 1]. Apart from such an inference its
existence

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[Footnote 1: See _Pancapadikavivara@na, Tattvadipana_, and
_Advaitasiddhi_.]

457

is also indicated by the fact that the infinite bliss of Brahman
does not show itself in its complete and limitless aspect. If there
was no ajnana to obstruct, it would surely have manifested itself
in its fullness. Again had it not been for this ajnana there would
have been no illusion. It is the ajnana that constitutes the substance
of the illusion; for there is nothing else that can be regarded
as constituting its substance; certainly Brahman could not, as it
is unchangeable. This ajnana is manifested by the perceiving
consciousness (_sak@si_) and not by the pure consciousness. The
perceiving consciousness is nothing but pure intelligence which
reflects itself in the states of avidya (ignorance).

Locus and Object of Ajnana, Aha@mkara, and Anta@hkara@na.

This ajnana rests on the pure _cit_ or intelligence. This cit or
Brahman is of the nature of pure illumination, but yet it is not
opposed to the ajnana or the indefinite. The cit becomes opposed
to the ajnana and destroys it only when it is reflected through the
mental states (_v@rtti_). The ajnana thus rests on the pure cit and not
on the cit as associated with such illusory impositions as go to
produce the notion of ego "_aham_" or the individual soul. Vacaspati
Mis'ra however holds that the ajnana does not rest on the pure cit
but on the