who, seeing through the medium of pure sattvic Maya completely under His control, knows the whole universe and exercises unlimited sway over it. When moving in the sphere of impure Maya and seeing through the coloured spectacles of avidya which are made of the glasses of various colours, the One Existence and Light appears as so many Jivas with limited ranges of vision, seeing everything in the colour of the sense-organs,--of the coloured spectacles--by which they perceive it. The external objects, i.e., the particular forms in which the external world, the whole non-ego, is manifested, are all garbs as it were vesturing the One Existence and Light that is both within and without, garbs lent to It by the coloured glasses through which It is seen. It is, in fact, the One Existence and Light, the one Self, that alone really exists and is manifested both within and without, as both the self and the non-self, as the subject and the object. The distinction as subject and object, as the ego and the non-ego, is purely a creation of ignorance; and all that one has to do to realise the truth is to shake off the sleep of ignorance which presents to the Self the dream of the universe as something real, as something which exists outside the Self. Then Atman, the Self, will shine forth in His true nature, realising Himself in the whole universe; seeing no universe outside Himself,

seeing Himself everywhere and none else anywhere, centred in Himself, as to whom there is not a where or a when. Then He is said to have been awakened from the sleep of Maya, all His former experience appearing like a dream.

28. That Jiva is one with Isvara is indicated by the fact that Jiva is possessed of consciousness and activity like Isvara. As possessing unlimited consciousness and activity, Isvara can alone have them inherent in His essential nature. They are the essential attributes of Jivas as well, though apparently of a limited extent. Moreover, all the activities which constitute the world's progress have their origin in the will and intelligence of sentient beings; and these sentient beings cannot, therefore, but be one with the Isvara, who is said to carry on the world-processes by His own will and intelligence. It is, in fact, His will which, reflected in the Jivas, carries on the various processes by which the universe is maintained. All the limitations to which a Jiva's will and intelligence are subject are traceable to the upadhis,--to the vehicles or the media through which the Jiva manifests himself as the Ego perceiving all else. A right understanding, therefore, of the essential nature of Atman will consummate in a conviction as to His absolute unity.

29. All that appear alien to the Self are only forms ensouled by Him,--in whose being they exist, and by whose light they shine. They are