The state in which a part is understood and a part is ignored is a state of ignorance the image that is given in the Veda for ignorance is night normally we think that night is complete darkness it is not true there are stars in the night there are some kind of lights all over such is a condition of a normal consciousness. Human consciousness is called ignorant consciousness of consciousness is not inconscient covers is ignorant consciousness is like the night in which there is lot of darkness but some light flickers here and there as a result we are not able to see things totally fully we tend to ignore most of what is around and grasp a little of what is around us. Now how has this ignorance about? We have seen in all the previous statements of the Upanishads that he is all, including grief of which he spoke yesterday he is all before he's ignorance also sure he's ignorance also. Therefore this ignorance cannot be completely opposed to knowledge. If it is incomplete even in conscience is not completely opposed to knowledge even the inconscient as Sri Aurobindo says even in the inconscient there is a blind sure sight this is the description Sri Aurobindo has given even in the in conscience there is a blind sure sight because ultimately it is the sight of the Lord himself even in conscience is the sight of the Lord but it is totally blind but this site is sure. You know there are people who walk in sleep, on, it’s a the fact they get up and go to the stove put the water and boil they put milk, sugar, and take tea and go back to sleep, and next morning if you ask them they don't remember it all anything. But the hand has gone straight to the vessel blind sure sight exactly the right object it has picked up its called somnambulist. Somnambulist is one who sleeps but walks about. Now inconscience is like that not exactly but like that because somnambulist if you shake him he awakes. But this inconscient even if you shake it does everything sure sight sure but never wakes. Therefore in conscience is a mode of knowledge this is the most important point that you have to make even in conscience is a mode of knowledge, so ignorance too is a mode of knowledge. So if you follow knowledge alone then you do not understand what is that mode of knowledge in which you ignore that knowledge you don't get you simply remain in light but you do not get that kind of experience which you need to get, if you need to get total understanding, total knowledge how things look when you look ignorantly, right. So if you follow knowledge alone you lose something which is not right which is not complete and if you follow knowledge alone you will never come to know what is ignorance and what are the consequences is of ignorance you'll never come to know. If you're only ignorant you know that there is something to gain used to get more and more knowledge so you don't enter into greater darkness because there is a hope that you will enter into knowledge someday but if you follow only knowledge and yet they remain there only remain fixed therefore there is no possibility for you to know the ignorance and its consequences. So the Upanishad says when you follow ignorance alone you certainly entered into darkness there is no doubt about it but if you follow knowledge alone then there is no possibility for you to discover the meaning of ignorance why it is there what are the consequences of it. The time is up now but this is a point in which we need to you have some time you don't mind not tired then I can introduce another concept.
The reality is one, when you see one is everywhere you are truly luminous but this is the reality who has become all the creatures. So this reality has a magic remaining one it becomes many such is the nature of reality you put one seed of a plan and the plant growers and the magic is that that one seed gives rise to many seeds such is the magic of the nature of reality. What he called one and many and as you know both one and many both you don't know you are partial knowledge only you are ignorant if you know only one and not many and if you know many and not the one you're knowledge is incomplete now it is said that the object of knowledge is oneness.