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The fuel has begining and end. It is big and small. It is of various
kinds. The fire that pervades it is limited by the nature of the fuel.
So Atma which is separate from the body bears the attributes of the
body.
The birth and re-birth of the Jiva have their origin in the
gross and the subtle body, which are the outcome of the Gunas,
subordinated by fsvara. The knowledge of Atma. (as separate from
the body) cuts off the course of rebirths.
Therefore by seeking after knowledge fully realise that Atma
in self is separate and is beyond the body. Then by degrees
do away with a sense of reality in respect of the gross and the
subtle body.
The preceptor is the lower piece of wood used for kindling the
sacred fire. The pupil is the upper piece of wood. The teachings
form the middle portion of the wood where the stroke is made. Vidya
is the pleasing fire that comes out. (The pupil by constant question-
ing should extract the fire of wisdom from the Guru i. e. one should
learn Atma Vidy3. from his Guru.)
The pure wisdom that is thus acquired from the Guru shakes
off the Maya that is begotten of the Gunas. It burns up the Gunas
themselves, which constitute this universe of re-incarnation and then
it ceases of itself. The fire consumes the fuel first and then it is
extinguished of itself.
Or if you think that the doers of actions, their pleasures and
pains, the enjoyers and sufferers (Jivatmas or Egos) are many and
that the place and time of enjoyment and suffering, and the scriptures
relating thereto and to the enjoyer or sufferer are all alike not constant
(We have found in the former slokas that Atma is one and
constant. It is self manifest and it is conciousness itself. When we
speak of Atma as the Doer, the Enjoyer and so on these attributes
really relate to the body which forms the phenomenal basis of Atma.
Every thing else besides Atma is transitory and formed of Maya. It
has been therefore said that one should free himself from all attach-
ments and should attain liberation by the knowledge of Atma. This
is the conclusion arrived at by a reconciliation of all the Srutis. But
there is another school, that of Jaimini, which arrives at a different
conclusion. To remove all doubts whatsoever, the author refers to it
for the sake of refutation. The followers of Jaimini deem Jivatmas
the doers and enjoyers in all beings to be essentially separate and
many. According to them, Atm ?? is known by the feeling of " I
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