that is the spirit in the eye [which sees]; the eye is but a means to see. When one thinks that he will smell a thing, it is the Self; the nostril is but a means to smell. When one thinks that he will utter a word, it is the Self; speech is but a means to utterance. When one thinks that he will hear a thing, it is the Self; the ear is but a means to hearing. When one thinks that he will think of a thing, it is the Self; the mind is his divine eye; with this divine eye he sees these desires and rejoices therein...All worlds he wins and all desires who traces out and understands the Self." Thus spake Praja-pati.

Footnotes

^91:1 This verse is Rig-veda, i. 189, I.

^91:2 Chhandogya Upanishad, VIII. vii.-xii.

^92:1 See above, p. 85.

^92:2 Purusha; cf. extract i., p. 56. This answer of Praja-pati conveys the materialistic view of the Self, viz. as the visible material body, Elsewhere Purusha regularly denotes the soul.

^93:1 The physical self, i.e. the conception of the material body.

^94:1 The physical self, i.e. the conception of the material body.

^95:1 The individual soul or Self, which in dreams is free from the physical afflictions of empiric existence, but nevertheless is still tormented by the mental concepts of these. This standpoint is that of realism.

^96:1 The standpoint of pure transcendental idealism.

^96:2 In dreamless sleep.

^97:1 Praja-pati, in answer to Indra's criticism of his last definition of the Self, explains that the utter unconsciousness of dreamless sleep is not a state of non-being, but a state of transcendental Being-Consciousness. Finite consciousness is active in embodied existence, which is attended by sensations of pleasure and pain. But the finite consciousness of embodied being is but an illusive phase of the infinite consciousness of unembodied existence, which is represented by the state of dreamless sleep. The great forces of cosmic nature are in essence incorporeal; when confined within the category of space or ether they produce in the macrocosm the phenomena of a finite universe; but essentially they transcend space, being the infinite powers of Absolute Being. Similarly in the microcosm the physical functions which cause the conceptions of individual existence as subject of empiric thought are really phases of the Absolute Consciousness, the objectless Subject, essentially transcending individual existence.

XV. GLORIA IN EXCELSIS

I know that great Spirit, sun-hued, beyond the darkness. Knowing Him, man escapeth Death; there is no other way to walk.

Than this naught else is higher, nor subtler,

nor mightier. As a tree firm-set in the heavens stands the One; with this Spirit the universe is filled.

Formless, sorrowless is the Highest; they become deathless who know it; but others come to very grief.