Uniqueness of Atma Jnana

The Upanishads that deal with the esoteric aspects of

spiritual knowledge also make it clear that the higher
knowledge of the self is not to be known by the study of
scriptures, nor through subtlety of the intellect nor through
much learning. They affirm that the self reveals its true being to one who longs to know the self and engages in the right meditation. Since it is natural to become a prey to ego and feel a sense of pride in the process of gaining knowledge, the Upanishads also teach Santi mantras that help to check this trend, said Sri K. Srinivasan in a discourse.

Pride in one’s learning can undo all the good effects

accruing from this pursuit and hence the Upanishads lead us
to be wary of this trap. The truth that one can never know all is reiterated and the feeling of humility in the learning
process is the quality they instil on the learner.

Narada who seeks Jnana from Sage Sanatkumara in the

Chandogya Upanishad illustrates this truth. Narada is well
versed in the Vedas, the Upanishads and other texts dealing
with spiritual wisdom and the sciences of the age. But he
confesses to Sanatkumara that he finds something lacking in
all his thorough knowledge. He wishes to know what this
need signifies. Sanatkumara shows Narada that the self or
atma is the source of all things such as hope, memory, etc, as well as the source of all power, all knowledge all happiness.

Those who know the self are free of sorrow. The Mandukya

Upanishad says: ‘Having known the self, the sages are filled
with joy. They are really blessed and are tranquil of mind and free from passion. Realising everywhere the all-pervading Brahman, deeply absorbed in contemplation of his being, they enter into him, the self of all.’ Atma Jnana, gained as a revelation when realisation comes through deep
contemplation, is the path to attain liberation.