"Aham Ajnah", "I am ignorant." Everyone has to acknowledge to himself this fact about himself. He cannot escape making this declaration about himself. The conclusion set forth in all sacred texts and scriptures is that all this is Brahmam. Setting this aside, if the individual still claims that he is "I", he is asserting that he is but an Ajnani, an Ignoramus.

A doubt may arise, whether it is at all possible to forget oneself and believe that one is something else. We have already seen that the acceptance of Mithya (Truth polluted with Untruth) is the sign of the ignorant person. In the dusk, falsehood is superimposed on Truth; the serpent is visualised on the rope, lying on the road. The delusion affects the consciousness and warps the Buddhi, so that they forget their genuine nature which is Ananda or ecstatic delight. They impose on themselves the limitations of individuality and consider themselves as Jivas. They welcome the belief that happiness is outside them in the objective world and they entangle themselves in Samsar, the moving, changing, restless world. They suffer the twin blows of fate and fortune. Such persons are taught by the Sruthi, by the Vedas and sacred texts, to transform their lives through consistent endeavour for knowing and realising the Atma.

The protagonists of Adwaitha are not engaged in proving that there is some thing named Ignorance or Ajnana. "I am not happy; I have no joy; I want this; I must earn this." Such longings constitute the Individual or the Jivi. This attitude is the core of the Ignorance. So, if you seek to destroy the ignorance that separates and stultifies, this attitude must be transformed and the conviction that "I am the embodiment of happiness, I am the One who has realised Desire" has to be cultivated. The person who has the former attitude has got Jivathwa Buddhi, individualised knowledge, and he who has the latter knowledge has Jnana or Universalised Wisdom. Bearing the burden of non existent problems, kicking up dust in the confusion, tied helplessly to the wheel of birth and death, man curses himself in despair. The Adwaithic Texts arose in order to warn man against this Ajnana and to arouse in him the Jnana that can save him from misery and wrong. Truly speaking we are Ajnana, so long as we feel we are in bondage. In fact, we have not been created; we are not limited or abridged or bound. The faith that has taken root, namely, "There is a Jagath which contains me along with other similar seekers of happiness, in that search, I meet joy and grief, and encounter birth and death" - this is the fundamental Ajnana.