reflection or image of the Divine Being can be perceived by the Jiva in ecstasy. In monistic Vedanta, however, Brahman, the Absolute, is the Reality and all else is unreal like a dream. Egoism is like a stick which lies upon the waters of the infinite ocean of Existence-Intelligence-Bliss Absolute, and makes it appear as divided; but when the stick is removed, the apparent division ceases and the waters of the ocean remain undivided. The knowledge of this indivisible oneness brings the highest state of Samadhi, where this egoism is entirely obliterated. But the great spiritual teachers like Sankaracharya [**] kept a little egoism of knowledge to teach mankind.

A true Jnani, or knower of the Absolute, may be recognized by certain signs. [The signs of a true Jnani.] A real Jnani does harm to no one. His nature becomes like that of an innocent child. As a burnt rope retains its shape and appears from a distance like a real rope, but in truth a breath can blow it away, so the egoism of a Jnani is merely apparent. A child has no attachment for anything. It may build a toy house; if anyone touches it, it cries; but the next moment it will itself break it to pieces. So a true Jnani lives in the world, but unattached. He may possess things of great value, but he has no attachment for them. In monistic Vedanta the waking state is no more real than the dream state. [Parable of a wood-cutter and his dream.] A wood-cutter was dreaming a happy dream, but being suddenly awakened by some one, he exclaimed with annoyance: "Why did you awaken me? I was a king and the father of seven children. My children were all receiving education in the various sciences. I was seated on the throne and ruling over my country. Why did you destroy so happy and

delightful a state?" The man replied: "Oh! It was only a dream. What does it matter?" The wood-cutter said: "Get away, you fool! You do not understand that my being a king was as real as my wood-cutting. If it be true that I am a wood-cutter, then it is equally true that I was a king."