That is why Jnanayoga is believed to be the most fruitful of all spiritual Sadhanas. All Sastras find their fulfilment in Jnana alone. Dhyanam is just the contemplation of the Jnanaswarupa, which is one's real nature. All are in you, you are in all. You have to get this conviction fixed in your consciousness, by means of analysis, discrimination and intellectual exploration. You have to isolate and dismiss from the consciousness the impressions of the senses, the mind, the intelligence etc. These have nothing to do with the Atma, which you really are. The Atma is unaffected by any subject or object. Even if the senses, mind, intelligence etc. are inactive, that inactivity will not affect the Atma! To know the Atma as such an entity, unaffected and unattached, is the secret of Jnana.

Every single act of yours must be carried out with this Jnana as its background. That awareness of the Atma will guide you in both the out-moving and in-drawing paths, the Pravritti marga and the Nivritti marga; it will not block action but fill it with purpose and meaning; it will build up faith and moral life, it will take man to the realm of deliverance along the road of Nishkama Karma, the renunciation of the fruit of action, and not of action itself.

For the achievement of liberation, Jnana is the direct road. Therefore, it is declared to be incomparably sacred. And, naturally, it follows that ignorance is indubitably the most despicable. "See the universal in the particular; see the particular in the universal; that is the essence of Jnana," said Krishna. "All Kshethras know only one single Kshethrajna. And, who is that? The Atma, that is to say, you yourself, your own self! Know this and you become a Jnani. So realise that the Atma is Param atma; that is the Vijnana." Krishna, who is all-knowing, began to teach Arjuna this Yoga, in order to cast off all doubt from his mind.

"Arjuna! I taught this sacred Jnanayoga to Surya. Then it was handed down from one generation to another till Manu and Ikshvaku and from them, Rajarshis came to learn it. Then it (got) lost in the world. That ever-existing Yoga had to be restored to the world, and so I had to come."

You will not fail to notice the discrepancy of the Yoga being described as ever-existing and the statement that it was lost! Of course the statement was not made without thought. The indestructible is here spoken of as having been destroyed! It is called indestructible or Avyaya for two reasons. Its origin is the Veda, which is free from decline. This yoga on account of passage of time, neglect and disuse, was forgotten. That is to say, it disappeared, it was lost to view, it declined. The statement does not mean anything more. Bringing it into life means, bringing it once again into use, not creating it ab initio! 'Lost to view' is the sense in which the word 'destroyed' is used in a general way. That is how you have to interpret it, for the Lord will never devise a thing that will suffer 'destruction'.