That by which all is known, and the absence of the all is known also, it is called awareness or pure knowledge (prajnyaan). That awareness is your self, it is you, and that alone is brahman. There is a triad of knower, knowledge and known. That which illuminates all three aspects of this triad, and is devoid of this triad, is awareness. Pure knowledge means supreme knowledge. If you accept distinctions in knowledge, you create disconnectedness in knowledge. But knowledge is never disconnected, it is the illuminator even of this disconnectedness.
Waking and other states, the objects contained in those states, and their arrogations, that one illuminator, that witness is you alone. This great statement says that you are the non-disconnected brahman.
That which is the infinite non-disconnected entity, will not be the object of the intellect, and cannot ever be so. If it were, then you would have known it by now. The infinite is the non-object (avishaya) of the intellect. Have you seen the beginning or end of time? Can you see the ends of the east and west directions with your intellecT? If they are not there to begin with, what will it see? The intellect can only imbibe disconnectedness. In this state, there needs to be a means of knowledge that reveals the infinite. The great statements reveal the infinite, and "awareness is brahman" is one of them. At the root of this world which looks endless, this great statement posits a non-immediate imagined existence consciousness bliss essence. It then describes the oneness of that with the immediate existence consciousness bliss self element. By doing so, it negates all ascribed notions of disconnectedness in the self. The knowledge-only self (awareness) which is indicated by negating all notions of disconnectedness alone is brahman, this is the meaning.
Awareness is the purified I (you aspect) and brahman is the that aspect. See chapter 14-3 for more explanation.
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