English
As long as there is this error, so long this (connection with jiva) created by false knowledge, exists ; just as the illu sion, produced by error, that the rope is the snake, lasts only during the period of error — on the destruction of error no snake remains — it is even so. 201. 202. Ignorance has no beginning, and this also applies to its effects ; but upon the production of knowledge, ignorance although without beginning, is entirely destroyed as is every thing of dream life upon awakening. Even though without beginning this is not eternal, being clearly analogous to 203,204. The connection of the atma with jiva, created through its basis, buddhi, though having no beginning, is thus seen to have an end. Hence this connection does not exist, * Antecedent non-existence. Cf. Nyaya philosophy for explanation of this term e.g. the state of a pot before manufacture is one of antecedent non- existence. and the atma is entirely different from the jiva in nature and attributes. The connection between atma and buddhi (mind) is established through false knowledge. 205. This connection can only be terminated by true know ledge — it cannot be otherwise. The knowledge that Brahm (the first cause) and atma are one and the same is true know ledge and according to the Vedas, 206. This knowledge can only be acquired by the perfect discrimination of ego and non-ego ; after that discrimination is to be practised in relation to pratyagatma (the Logos) and sadatma (the ego). 207. 208. As the most muddy water appears pure water on the removal of the mud, even so the pratyagatma shines clearly when saddtma (the ego) is removed from unreali ty asat.* Therefore the Logos should be separated from saddtma and all that pertains to the false self. 209. Hence the Paratma (the Logos) is not that which is called the vignanamaya. By reason of its changeable, de tached character and materiality, as well as on account of its objectivity and liability to error, it (Vignanamaya sheath) cannot be regarded as eternal. 210. Anandamaya sheath is the reflection of the absolute bliss, yet not free from ignorance. Its attributes are pleasure and the like, through it the higher affections are realised (e. g. in swarga). This sheath, whose existence depends upon virtu ous action, becomes manifest as Anandamaya without effort (that is, as the necessary result of a good life) in a virtuous man enjoying the fruits of his own merit. 211. The principal manifestation of the Anandamaya sheath is in dreamless slumber. In the waking and dreaming states it becomes partially manifested at the sight of pleasant objects. 212. Nor is this Anandamaya Paratrna (the Logos) the supreme spirit, because it is subject to conditions. It is a modification of Prakriti, an effect, and the sum of all the consequences of good acts. *This refers to the upadhte. 213. By inference and according to the Yorlas the atma is what remains after the subtraction of the five .sheaths. It is the witness, it is absolute knowledge. 214. This atma is self-illumined and different from the five sheaths ; it is the witness of the three states (waking, dream ing and dreamless sleep) ; it is stainless, and unchanging, it is eternal bliss and thus it must be realised by the learned Brah man. The pupil said : — 215. When the five sheaths are subtracted on account of their unreality, I do not see, 0 Master, that any thing remains but universal negation. What, then, remains to be known by the learned Brahman, as ego and non-ego ? The Master said : — 216. 0 wise man, thou hast spoken well, thou art skilful in discrimination, atma is that which is void of all changeful things, such as egotism, etc. 217. That by which everything is known, that which is not known by anything — through the subtle intellect, realize that knower to be the atma. 218. Whoever knows anything is the witness thereof. With regard to an object not perceived by any one, the characteristic of being — the witness — can be rightly postulated of none. 219. The fact that oneself is the witness is perceived by oneself. Therefore Pr city ag atma (the Logos) is itself the witness and not another. 220. The manifestation of this Pratyagatma is identical in the states of waking, dreaming and dreamless slumber ; it is the one inward manifestation of self-consciousness in all egos ; and is the witness of all forms and changes, such as egotism, intellect, etc., and manifests itself as chidatma (real self) and eternal bliss. This realize as Pratyagatma in your own heart. 221. The fool, having seen the image of the sun in the water of the jar, thinks it is the sun, So an ignorant man ( 132 ) seeing the reflection of the logos in any of the upadhis (vehicles), takes it to be the real self. 222. As the wise man looks at the sun itself and not the jar, the water, or the reflection ; so also the wise man looks to wards the self-illumined Pratyagatma which shines in the three upadhis but does not partake of their functions. 223, 224. Thus it is that the individual, abandoning the body, the intellect and the reflection of jiva (ego) becomes sinless, passionless and deathless by knowing the all-illumina ting atma, which is the seer, which is itself the eternal know ledge, different from reality as well as unreality, eternal, all pervading, supremely subtle, devoid of within and without, the only one, in the centre of wisdom. 225. The wise man (who becomes Pratyagatma by know ing it), is free from grief and filled with bliss. He fears nothing from anywhere. Without knowledge of the true self there is no other path open to those desirous of liberation for removing the bondage of conditioned life. 226. The realization of the oneness of Brahm is the cause of liberation from conditioned existence ; through which the only Brahm, which is bliss, is obtained by the wise. 227. The wise man, becoming Brahm, does not return to conditioned existence; hence the unity of the self with Brahm must be thoroughly realized. 228. Brahm which is truth, knowledge and eternity, the supreme, pure, self-existing, uniform, eternal bliss, always pre-eminent. 229. By the absence of all existence besides itself this Brahm is truth, is supreme, the only one ; when the supreme truth is fully realized nothing remains but this. 230. By reason of ignorance this universe appears multi form, but in reality all this is Brahm, (which remains) when all defective mental states have been rejected. ( 133 ) 231. The water-pot which is the effect* of clay is yet not different from the clay, its essential nature always remaining clay. The form of the water-pot has no independent existence but is only a name generated by illusion.! 232. By no one can the water-pot be seen as itself and distinct from the clay. Therefore the water-pot is imagined from delusion ; the clay alone is essentially real. 233. All products of Brahm, which is reality, are them selves also real ; and there is nothing different from it. Who ever says that there is (anything different,) is not free from illusion but is like a man talking in his sleep. 234. BraJim is this universe — such is the saying of the excellent sruti of the Atharva Veda, Therefore all this universe is but Brahm, what is predicated of it as separate from Brahm has no existence. 235. If this universe is a reality, then the atma is finite, the Vedas have no authority and want of veracity is attributed to Iskwara (the logos). These three things cannot be ac cepted by great souls. 236. The Lord, the knower of all objects in their reality } has declared, " I am not supported by these phenomenal manifestations, nor are they within me." 237. If this universe is a reality, it should be perceived in dreamless slumber. Since, however, nothing is perceived (in that condition) it is as unreal as dreams. 238. Therefore there is no real existence of the universe distinct from the Paratma ; its distinct perception is as unreal as that of the serpent in the rope. What reality can there be in that which is merely manifest through ignorance ? 239.