Isvara, the one Light and Existence.

26. It Is by Mahesvara, penetrating the whole universe and manifesting Himself, that even the sun and other (lights) shine; how much more so pots and other things?

Brahman's manifestations in the upadhis of the cosmos and of the individual body may be exhibited in a tabular form as follows:--

Macrocosm (Adhidaiva, Samashti, Karana).

Microcosm (Adhyatma, Vyashti, Karya).

State of Consciousness.

Upadhi.

Brahman's manifestation

Upadhi.

Brahman's manifestation.

Avyakrita or Avyakta.

Isvara or Akshara. [**]

Karana-sarira.

Prajna.

Sushupti.

Hiranyagarbha.

Sutratman.

Linga-sarira.

Taijasa.

Svapna.

Viraj.

Vaisyanara.

Sthula-sarira.

Visva.

Jagrat.

29. Therefore, all things derive their being and light from the being and light of Isvara in whom they abide. And by Sruti Brahman is declared to be "the Real, Consciousness, the Endless."

That is to say, things have no being of their own. They are said to exist because they are illusory expressions of Isvara, the one Existence.

30. All that comes into being in Jagrat and Svapna is unreal, senseless like a blind man.

Isvara as the Ego.

And Isvara manifests Himself as the Ego in all creatures.

31-32. The undifferentiated or Universal (Ego), the Pure, and the impure: thus the Ego is threefold. The undifferentiated or Universal (Ego) is the Supreme Brahman, who is devoid of all distinctions, like unto akasa free from dust, darkness, smoke and cloud.

32-33. The Pure (Ego is seen) at the time of discrimination, when He is rid of the body and other upadhis, as akasa is

seen a little through the starlight to a limited extent.

Though, under ordinary circumstances, Atman does not present Himself to all, He does occasionally manifest Himself to him who has thoroughly investigated the nature of Jiva and the Isvara, and is convinced that the physical body and other upadhis are not the Ego; and who has accordingly stripped his Real Ego of all the limitations ascribed to Him. This Pure Ego, manifested temporarily as He is at the moment of discrimination, is somewhat removed from the Absolute or Universal Ego, who is Brahman Himself.

33-34. Impure is the Ego stained by an intimate association with the body and sense-organs and other upadhis; just as akasa, pervaded by darkness, looks as if affording no space.

34-35. When Jiva is well awakened to his Ego being one with Isvara, then can he be the all-knower and the all-maker.

35-36. The Lord, by Maya quite deluded, by Vidya manifests Himself. By meditating on the Nirvikalpa or the Un- differentiated Ego, Atman shines in full.

36-37. The veil of avidya removed, the Supreme Lord, He who is Dakshinamurti in form, shines in full Himself.