p421 _
-chap- _
toc-1 _
p422w _
toc-2 _
+chap+ _
p423
----- bhagap422.html
undergo transformation. Beginningless, endless, un man! Tested, eter-
nal, the cause of all causes, without diminution, tt is beyond the
reach of Gunas, the rootless root, that passes compehension, like
the void.
Jnana is the ultimate resort of Buddhi (the perceiver or know-
cr), the Indriyas or senses (perception, knowledge or the instruments
of perception and knowledge) and the objects (things perceived and
known). It is Jnana alone that appears in this threefold form. That
which is subject to perception, which in its nature is not separate
from its cause, and which has both beginning and end is no real
substance. The lamp, the eye and the object seen are not different
from light itself. So Buddhi, the senses and the objects are not
separate from the one Truth (Brahman, for they all proceed from
Brahman), but Brahman is quite separate from all others. Wakeful-
ness, dream and dreamless sleep are all states of Buddhi. They are all
transitory, O king. The diversity appears in Pratyagatma (the separate
self). The clouds appear and disappear in space, even as the
universes appear and disappear in Brahman. Of all forms, the com-
mon element is the only reality. But the forms seem to have an
existence of their own independently of the primal element. The
threads that form the cloth look separate from the cloth itself. All
that appears as cause and effect is unreal, for there is interdependence,
and there is both beginning and end.
The transformations can not exist without the light of Atma.
If they are self-manifest however, they are not in any way different
from Atma itself.
Do not think Atma is many, (as there is AtmA in every be-
ing). It is ignorance to think so. The space confined in a pot and
the limitness space are one and the same, even so the sun and its
image in water, the air inside and outside.
Men call gold by different names, according to the different
ornaments it forms. So the language of the Vedas and the language
of ordinary men give different names to Bhagavan.
The cloud that is generated by the sun, that appears by the
light of the sun, that is in fact rays of the sun so transformed stands
between the eye and the sun. Even so Ahankara, proceeding from
Brahman, manifested by Brahman, even a part of Brahman, eclipses
the perception of Brahman by Jiva.
When the cloud disappears, the eye perceives the sun. When
Ahankara, the upddhi of AtmA, disappears by discrimination, then
the Jiva perceives " I am Brahman."
[[422]]
p421 _
-chap- _
toc-1 _
p422w _
toc-2 _
+chap+ _
p423
v?