Friday, 27 July 2012



8. it is he that has gone abroad- that which is bright, bodiless, without scar of imperfection, without sins , pure and unpierced by evil. the seer, the thinker, the one who becomes everywhere, the self existent, has ordered objects perfectly according to their nature from years sempiternal.

9. into a blind darkness they enter who follow after ignorance, they as if into a greater darkness who devote themselves to knowledge alone.

10. other, verily, it is said, is that which comes by the knowledge, other that which comes by ignorance; this is the lore we have received from wise who revealed that to our understanding. 

11. he who knows that as both in one, the knowledge and the ignorance, by ignorance crosses beyond death, by knowledge enjoys immortality. 



all manifestation proceeds by two terms , vidya and avidya, the consciousness of unity and consciousness of multiplicity. 
unity is eternal and fundamental fact, without which all multiplicity would be unreal and an impossible illusion. the consciousness of unity is called vidya, knowledge. 
multiplicity is play or varied self expansion of the one, by force of which one occupies many centers of consciousness. 
brahman the lord is one. he is able to conceive himself in multiple forms from which flow multiple currents of energy, seen by us as actions or play of forces. but he is not bound by multiplicity.  he is lord of vidya and avidya.


the purpose of lord in the world cannot be fulfilled by following vidya alone or avidya alone. 
those who are devoted entirely to the principle of multiplicity and division and take their orientation away from oneness enter into blind darkness of ignorance. 
those who are devoted entirely to the principle of indiscriminate unity and seek to put away from them integrity of brahman , also put away from them knowledge and completeness and enter as if in greater darkness. although it's a higher state than other but is a conception of void or asat, an attachment to non existance of self from which it is more difficult to return to fulfillment of self.

by vidya one may attain the state of akshara purusha without actively participating in universe, but highest goal of man is neither fulfillment in movement as a separate individual, nor in silence separated from the movement ( akshara ), but in uttam purusha the lord who upholds in himself both kshara and akshara as modes of his being. 


by death is meant the state of mortality which is subjection to the process of constant birth and dying as a limited ego bound to the dualities of joy and sorrow, good and evil, truth and error. 
this state comes by limitation and self division from one who is all and beyond all.

if avidya is cause of mortality it is also the path out of mortality. the limitation has been created in order that individual may affirm in himself against the flux of prakriti in order to transcend, possess and transform it. 


immortality does not mean survival of self or the ego after dissolution of the body. self always survive the dissolution of the body because it always existed. it's unborn and undying. 
by immortality is meant the consciousness which is beyond birth and death, beyond cause and effect, the consciousness of lord.

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