smotr ‘Science of the Absolute hd 2 Science of the Absolute did 2 Parent Category: Content Created on Monday, 20 October 2008 18:49 Last Updated on Thursday, 02 July 2015 18:56, Publisted on Monday, 20 October 2008 18:49 Written by Patrick Misson Hits: 5912 DARSANA-MALA A GARLAND OF VISIONS OF THE ABSOLUTE VI. KARMA-DARSANAM (VISION OF ACTION) 1. atmaiva mayaya karma karoti bahurupadhrk asangah svaprakaso'pi nidrayamiva taijasah Itis indeed the Self, though self-luminous ‘And detached, that through negativity Does action bearing many forms, Like the dream-agent in sleep. ASANGA SVAPRAKASAH-API, although detached and Self-luminous, NIDRAYAM TAIJASAH IVA, like the dream-agent in sleep, ATMA-EVA BAHURUPADRRIK, the Self itself, bearing many forms, MAYAYA KARMA KAROTI, by means of its negative principle does action Because the Self, like the sky, is without taint and because it is Self-luminous like the sun, it cannot be reasonably thought of as capable of any action. In reality the Self does not do any action. If we now examine what it is that acts, we have to say it is Maya, because it is of the order of inert matter. It is not capable of any action independent of the Self. Therefore, because it is only capable of acting by the presence of the Self and is not different from the Self, and because for accomplishing any action there is nothing else, what effects all the various forms of action is the Self. That is to say, it is quite legitimate to think that it is the Self that effects all actions through Maya. In the state of sleep it is within everybody's experience that the subtle dream-agent is able to accomplish all action without possessing any outward organs of action. What the dream-agent accomplishes is experienced as if itis real, as long as the dream lasts. It becomes clear when coming out of the state of sleep that the work accomplished by the dream-agent is not real, but only apparent or virtual. The term bahurupadhrik (bearing many forms) is intended here to include plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 20smotr ‘Science of the Absolute hd 2 within its scope all possible forms of action, the purport being that there is no action that is not attributed to the Self. 2. manye vadami grhnami srnomitiyadirupatah kriyate karma paramatmana cittendriyatmana "I think, I speak, I grasp, I hear.” In forms such as these are actions accomplished By the supreme Self, (which is also) The Self of pure reason and the senses. PARAMATMANA MANVE VADAMI GRIHNAML, by the supreme Self "I speak, I grasp", SRINOMI-ITYADI RUPATAH," I hear”, in such forms, KARMA KRIYATE, actions are accomplished, CITENDRTYATMANA, by the Self of pure reason and the senses (having the form of ego-sense with motor senses) When action is accomplished it is the Self that remains and as the inner organs and the motor organs accomplishes all works. That is to say, it is the one Self as the reasoning Self (cidatma) that accomplishes acts of thought by saying to itself, "I think," and in the form of speech accomplishes the act of saying, "I speak", which is action in the form of the spoken word. As the Self of the hand accomplishes the action of taking which is of the form of grasping, and as the Self of hearing accomplishes the work in the form of "I hear." By reference to actions such as "I think" ete., we have to take it that all functions such as rising, falling, contracting, expanding and moving are also to be supposed. Because there is nothing other than the Self and because it is impossible that anything that is inert can accomplish any action, it is the ultimate Self (which is of the form of the reasoning Self with the senses), that accomplishes all actions, as expressly to be understood in this verse, 3. atmaivah karmanah purvamanyat kincinna vidyate tatah svenaiva karmani kriyante nijamayaya Prior to action, it is the Self (that exists); There is nothing else at all. Through the Self, by its own negative principle,. By itself are accomplished all actions. KARMANAH PURVAM, prior to action, ATMA-EVA VIDYATE, it is the Self that exists, ANYAT KINCIT NA, there is nothing else at all, TATA, through it, SVENA-EVA, by the Se itself, plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 20‘nrot7 Solrce fe Abate id? NIJAMAYAYA, by its own negative principle, KARMANI KRIYANTE, (all) action is accomplished Prior to action there is only the Self and nothing else. Therefore it is that very Self which accomplishes all action through its Maya. Any action accomplished posteriorly cannot possibly arise from anything else. If we say that before the tree there was the seed, is it necessary to assert again that the seed caused the tree? The Upanishads also support such a view when they say that existence was what was there in the beginning. In other words this was in the beginning the pure Self. 4, saktirasyamanah kacid durghata na prthak svatah tayaivaropyate karma nikhilam niskriyatmani From the Self, not different from itself There exists a certain undefinable specificatory power By that (power), all actions Are falsely attributed to the actionless Self. ATMANAI, from the Self, SVATAH NA PRTHAK, not different from itself, DURGATAH, an undefinable, KACID SAKTIH ASTI, there exists a certain (specificatory) power, TAYA-EVA, by that (power), AROPYATE, is falsely attributed, NIKHILAM KARMA, all action, NISHKRIYATMANI, in the actionless Self. The Self has a specificatory power which is not different from itself and is undefinable. It is because of this specificatory power that all actions are attributed to the Self. Because the Self is actionless no action can be compatible with it. Then how is it we say the Self performs action? We are obliged to answer that Maya is the cause of all action and is the specificatory power of the Self. Itis also incongruous to say that Maya, which is by itself non-intelligent, is the cause of action, because it is impossible that there is anything outside the Self. We are forced to admit that Maya is not different from the Self, On closer examination we see that it (i.e. Maya) is a non-existent principle. Thus when looked at in one way it has agency, and when looked at in another way it has not agency. When viewed in one sense it is existent and in another sense it is non-existent, On further analysis it is also seen to be indeterminate. When viewed in one way it is capable of occupying a place in the Self which cannot in principle give any place to anything outside it; and when viewed in another way it has no existence in the Self. In one way it is different from the Self, and in another way it is non-different from the Self taken as a whole as what is unpredicable and indeterminate. It is because of these qualities that it is undefinable and unpredicable. It is this very plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 420snort Solrce fe Abate id? Self that attributes all actions to the Self which is actionless. It is also by this very Self remaining as desire (ieca) wisdom (jnana) and action (kriya) that the Self is made to be an agent or non-agent of action capable of taking on all forms. When it is subject to desire the Self is the actor. In the form of wisdom it is actionless. When it is in action it can assume all forms. 5. sarvada'sanga evatma ‘jnataya karma sangivat karoti na karomiti na jnah karmasu sajjate The Self is always detached indeed. One performs action as if attached due to ignorance, The wise man, saying "I do nothing," Is not interested in action. ATMA, the Self, SARVADA, always, ASANGA EVA, is detached indeed, AJNATAYA, due to ignorance, SANGIVAT, as if attached, KARMA KAROTI, does the action, JNAH, the wise man, NA KAROM-ITI, saying "I do nothing", NA KARMASU SAJIATE, is not interested in action Here the word atma comprises both the living Self (jivatma) and the supreme Self (paramatma) without distinction. Like the supreme Self, the living Self is also always without attachment. It is because of ignoring the living Self as well as the supreme Self that it seems as if they participate in action. But wise men who have attained to true knowledge even when engaged in action know for certain that they are not performing any action at all. They never have any attachment to action. What has been praised in the Bhagavad Gita is the wise man who sees action in inaction and inaction in action. In reality there is no action at all in the Self. With those actions seeming to be present the Self has no relation. "But then where do these seeming actions exist? Who performs them? On what basis are they founded?" When such questions are asked, we say that because there is no possible place outside the Self there is no possibility of anything remaining outside it. We are obliged to admit that all actions merely seemingly exist in the Self and that the agency of all actions must be attributed to the Self. Furthermore the basis of all actions is the same Self and when it takes all possible forms it still remains as the great actor. 6. jvalati jvalano vayurvati varsati varidah dharatma san dharati khalveko vahati vahini The one (Self) alone as fire (it) burns, ‘As wind (it) blows, plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 40snort Solrce fe Abate id? As water (it) rains, As earth (it) supports (and) as a river (it) flows. EKAH KHALU, the one (Self) alone, JVALANAH SAN JVALATI, as fire it burns, VAYUH SAN VATI, as wind (it) blows, VARIDAH SAN VARSHATI, as water it rains, DHARATMA SAN DHARATI, as earth it supports, VAHINI SAN VAHATI, as a river it flows. Itis the one Self that takes the form of the five elementals, each manifesting itself as the gross object by means of which all actions are accomplished. 7. urdhvam prano hyadho'panah khalveko yati niskriyah nadyantarale dhamati krandoti spandati sthitah The one (Self) alone, remaining actionless, Moves (as) upward and downward vital tendencies Within the nervous centres, indeed, It beats, murmurs and pulsates. EKAH KHALU, the one (Self) alone, NISHKRIYAH STHITAH, remaining actionless, PRANAH (SAN) URDHVAN, as upwards vital tendency, APANAIH (SAN) ADAH, as downward vital tendency, YATI, moves, NADYANTARALE, within the nervous centres, DHAMATI KRANDATI SPHANDATI HI, indeed beats, murmurs and pulsates Inside the body, although remaining in the form of vital tendencies which accomplishes organic actions such as breathing in and out, the Self remains one and actionless. 8. astijanmarddhiparinatyapaksayavinasanam sadbhavamiha yo yati sa nanyo'vikriyatmanah Here (in this visible world), as what exists, Grows, transforms, decreases and attains its end- As subject to six forms of becoming- (That) is no other than the actionless Self. plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 520‘mor Selene of he Abed hd2 TVA, here (in this YAH, what, ASTI JANMAR ADHI PARINATYA PAKSHAYA VINASANAM, as what exists, is born, grows, is transformed, decreases, attains its end, SHADBHAVAM, six forms, YATI, what is subject to, SAH, that, AVIKRIYATMANAH, from the actionless Self, ANYAH NA, is no other sible world), Alll the things we see in the world are subject to six forms of becoming. All these things subject to transformation are also subject to destruction and therefore they are unreal. It is only because of the existence of a changeless Self composed of pure existence that there is a semblance of the reality of things and their transformations. It is by dependence on such a changeless Self that the six transformations are possible. If there is no Self there is no world. It is for this reason that it has been said the world consists of the Self with its six transformations. 9. svayam kriyante karmani karanairindriyairapi aham tvasangah kutastha iti janati kovidah By means of the inner organs and the senses Actions become Self-accomplished. However, the wise man knows, [am the unattached, inner well-founded one" KARANAITH-INDRIYATH-API, by the means of the inner organ and the senses, KARMANI SVAYAM KRIYANTE, actions become Self-accomplished, KOVIDAH TU, however, the wise man, AHAM ASANGAH KUTASTHA ITI JANATI, knows "I am the unattached inner well-founded The Self does not act and, if we say it is the inner organ and the senses that act because they are inert, they cannot accomplish actions as they are only the means of action. But if we examine how actions originate, we conclude that they are beginningless and accomplished by the presence of the Self ; in reality the Self does not act at all. The Self remains apart and is well-founded. The man using the double process of dialectical reasoning (wha-apoha) knows this reality with certitude. 10, drsyatvadbhasyamaham apyato'ham suktirangavat adhyastameka evady. sarvoparisthitah svopi plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 0‘nrot7 Solrce fe Abate id? Because of being an object of experience, Even the "I" is a conditioning factor, Superimposed like the mother-of-pearl gleam, Above everything else, today and tomorrow one alone is. AHAM API, even the "I", DRISYATVAT, because of being the object of experience, BHASYAM, is a conditioning factor, ATAH, because of this, AHAM, |, SUKTI-RANGAVAT, like the silver gleam in the mother-of-pearl, ADHYASTAM, is superimposed, ADYA SVOPI, today and tomorrow (i.e. always), SARVOPARI-STHITAH, fixed above all things, EKAH EVA, even one (is). What is the object of consciousness is superimposition. (This verity has already been explained.) In other words, all things that constitute objects of consciousness are unreal. Even when so considered they have their basis in something real in order to express the unreal. Here the example of silver in the mother-of-pearl is given. When there is the superimposition of silver on the mother-of-pearl, although there is no actual silver it seems to be there. In spite of this the unreal semblance of silver is really based on the reality of the mother-of-pearl. In a similar way all actions and the egoism causing them are superimposed on the supreme Self. It is the supreme Self that is alone real, remaining one and eternal. The whole world consisting of action seems to be merely a superimposition on the Self. By the expression "fixed above all things" it is indicated that the Self is pure and other-worldly, transcending time and space as well as pleasure and pain, and that it is superior to all things. VII. JNANA-DARSANAM (VISION OF AWARENESS) 1. jnanamekam hi nirupadhikam sopadhikam ca tat ahankaridhinam yajjnanam tannirupadhikam Awareness is one and unconditioned indeed, There is also the conditioned. ‘Awareness without egoism, ete. ‘That is the unconditioned. JNANAM-EKAM NIRUPADHIKAM HI, awareness is one and unconditioned indeed, SOPADHIKAM CA TAT, that is also the conditioned, plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 9smotr ‘Science of the Absolute hd 2 YAT JNANAM AHAMKARADI-HINAM, awareness without egoism, etc. TAT NIRUPADHIKAM.,that is the unconditioned By awareness we mean that which is in the form of mental consciousness inside the bodies of animals. This enables mental consciousness to have the awareness of all things within the intelligence. This awareness, which is an attribute of the Self, remains as one in its true state without any activities or conditionings of the intelligence. In spite of this, when in practical life it is connected with egoism and other operations of the mind it becomes conditioned. When it is unconnected with such factors as egoism it remains unconditioned. 2. ahantaya'ntarbahirasti yadevamidantaya bhanavrttya’nvitam yattu jnanam sopadhikam That which is accompanied by egoism as if inside, And which again as qualified by this-ness is ‘Accompanied by conscious activity, Such awareness is to be understood as conditioned, YAT, that which, AHANTAYA BHANA VRITTYANVITAM ANTAH, accompanied by the active consciousness of egoism inside, EVAM YATTU, that by which again, IDANTAYA (BHANAVRITTYANVITAM CA) ASTI, as if accompanied by active consciousness (thisness) as outside, (TAT) INANAM, (that) awareness, SOPADHIKAM (ITI) MATAM, is understood to be conditioned The conditioning of awareness consists of function and activity. This functioning has been already stated in Chapter 5, where it is present with its own specific and generic aspects and with subtle and gross differences. Beginning from awareness of outside objects such as "this is a pot", "this is a cloth", and likewise, to awareness of inner ‘objects! such as "I am the Absolute", all functions are to be included within the scope of the varieties mentioned above. All functional activities are the conditionings of that one awareness which treats them as objects of consciousness. This awareness, although in reality independent of conditionings, when functionally referring to corresponding objects is called conditioned awareness. 3. anatmanamahankaradinam yenanubhuyate saksi tadaimajnanam syadyenaivamrtamasyate plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 20smotr ‘Science of the Absolute hd 2 ‘That by which are experienced all things Of the non-Self, such as egoism, etc., ‘And even by which immortality is enjoyed, (As) the Witness, is Self-awareness. ANATMANAM, of things pertaining to the non-self, AHAMKARADINAM, such as egoism, ete., SAKSHI, the witness (i.e. the Self), YENA-ANUBHUYATE, what is experienced, YENA-EVA, by which even, AMRITAM, immortality, ASYATE, is enjoyed, TAT-ATMA-JNANAM SYAD, that is (absolute) Self-awareness There is a Witness remaining within the bodies of all beings able to take cognizance of all non-Self factors beginning with egoism and reaching out to external entities like pots and cloth. At the time of deep sleep this Witness is not subject to any change and is capable of cognizing the subtlest factors in consciousness. Such a Witness is no other than the Self. The awareness by which the witnessing Self is experienced is Self-knowledge. It is the final conclusion of Vedanta that liberation is attained through Self-knowledge. By the use of the word eva in the text, it is intended to point out the primary nature of this sole means of liberation. Such an awareness of the Self could be described as unconditioned awarene: 4. ahankaradi karyam yadanatmakamasankhyakam yenavagamyate'natmajnanam tadavadharyate As innumerable effects of egoism, etc., What as pertaining to the non-Self Attains to awareness, that is said to be Awareness of the non-Self. YAT, what, ANATMAKAM, as pertaining to the non self, ASANKHYAKAM, as innumerable, AHANKAR ADI KARYAM, as effects such as egoism ete., YENA, by what, AVAGAMYATE, awareness attains, TAT, that, plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 920smotr ‘Science of the Absolute hd 2 ANATMAJNANAM (ITD) as awareness of the non-self, AVADHARYATE, it is said to be The non-Self factors mentioned in the previous verse, such as the effects of egoism sense objects ete., are innumerable. They pertain to the non-Self, where all objects of knowledge are found. Without knowing the witnessing Self which is capable of understanding all the innumerable effects, what cognizes only these objective entities is the opposite of what has been described in the previous verse and constitutes the awareness of the non-Self. This awareness of the non-Self is conditioned. 5. yathavadvastuvijnanam rajjutattvabodhavat yattadyatharthavijnanamayatharthamato'nyatha Knowing things as they really are, ‘As when one attains to the truth of the rope, What makes for such is true awareness, Wrong awareness is what is otherwise. RAJJU-TATTVA-AVABODHAVAT, like the right knowledge about the rope, YATHAVAT-VASTU-VIINANAM, awareness of things as they really are, YAT, which, TAT-YATHARTHA-VIJNANAM, that is right awareness, ATHAH ANYATHE, what is different from this, AVATHARTHAM (CA BHAVATI), wrong awareness (too becomes) It is possible to have a right or wrong awareness of a rope. That awareness which is capable of recognizing in the rope its own rope-character is right awareness; while that awareness which is capable of mistaking the same rope for a snake due to visual defects in contrary fashion is wrong awareness. Knowing things-as-they-are is distinguished as right awareness and cognizing them as- they-are-not is wrong awareness, These two forms of awareness are of a conditioned order. 6. yatsannidhyadeva sarvam bhasate svayameva tat pratyaksajnanamiticaparoksamiti laksyate By the very presence of which everything looms In consciousness by itself, That awareness is indicated as empirical awareness, ‘And also as non-transcendental awareness. plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 10720‘nrot7 Scince ofthe Abecite da2 YAT-SANNIDHYAD-EVA, by the very presence of which, SARVAM SVAYAM-EVA BHASATE, everything looms in consciousness by itself, TAT, that, PRATYAKSHA-INANAM-ITI, as empirical awareness, APAROKSHAM-ITI CA, and also as non-transcendental awareness, LAKSHYATE, is indicated One and the same right awareness about a certain thing can be gained in two different ways which are: by inference or valid testimony, and also by the relation of the object with its causes. The first way is non-immediate but is accomplished by obstructing mediating factors. Such indirect, knowledge is designated as mediate. The second type of right awareness has two names which are: perception (pratyaksha), and the non-transcendental or immediate (aparoksha), Here there are no obstructing elements. It is by this kind of awareness that we gain direct knowledge of things. Yet, even this is ofa conditioned order. 7. yaya'nusadhakam sadhyam miyate inanarupaya vrittya sainumitissabacaryasamakarajanyaya That function of awareness by which ‘The means to an end is appraised And which arises but of associative innate disposition, That is inferential awareness. YAYA, that by which, SHACARYA-SANISKARA-JANYAYA, as originating in associative innate disposition, JNANARUPAYA, having the form of awareness, VRITTYA, by function, ANUSADHAKAM SADHYAM, means for ends, MIYATE, are brought into awareness, SA-ANUMITI, this is inferential (awareness). That awareness establishing certitude through the use of specific marks of recognition (linga) is inferential awareness. When we see smoke in the kitchen we conclude that there is fire there. By constant association we understand that whenever there is smoke there is also fire. Thus we understand that in all places where there is smoke there is fire. This is associative awareness. It is described as associative and refers to innate dispositions of memory factors because of the necessary and eternal connection between the smoke and fire as seen in the kitchen. This kind of associative awareness pertaining to memory dispositions takes the form of functional activity. Because of this functional activity established by associative memory factors we are able to be plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 120snort Solrce fe Abate id? aware of the fact that there is also fire when we see smoke rising out of a distant mountainside. The awareness arising in this manner is called inference. Here the effect is the smoke and the cause is fire. The fire having the status of being the means is inferred by the effect which is the smoke and is compatible with it. Such an awareness is none other than inferential awareness. 8. gatva samipam meyasya miyate srutalaksanah yaya samvitsopamitirmrgo'yamiti rupaya On going near to an object to be ascertained, What - in the form of "this is the animal known by such marks"= Is the functional basis for certitude, ‘That is (said to be) analogical awareness. MEYASYA, of the object to be known, SAMIPAM, near, GATVA, going, SRUTA-LAKSHANAH MRIGAH-AYAM-ITI RUPAYA, in the form of" this is the animal having the marks I heard about", YAYA (VRITTYA), by what (functional activity), (MEYAH) MIYATE, (what is to be understood) is brought into awareness, SA SAMVIT UPAMITIH, this is analogical awareness. ‘A man who has not seen a certain rare animal, on being told about it by another who has seen it, or on reading about it in a book, when he keeps his mind on the specific characteristics (of the rare animal) i.e. keeping in his mind certain analogous traits between the unseen rare animal and some other familiar animal; if he should then go to the forest where such a rare animal has its habitat and then sees it, he gets a functional form of awareness as indicated by the sentence. "This is the animal having the marks I have heard about". This kind of awareness resulting under such a circumstance is awareness by analogy. The word meya means the object to which something is compared. It (i.e. ‘meya) refers to the object which is the referent for the analogy. When we say gavayam (cowness) is what resembles a cow, the latter is the referent analogy, while the former is a referring abstraction made from the actual cow. We have to understand here that in all cases where the mind operates from the object of analogy to that to which it refers is the awareness to be distinguished as awareness by analogy. 9. aham mameti jnanam yadidam taditi yacca tat jivajnanam tadaparamindriyajnanamisyate plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 1220snort Solrce fe Abate id? That awareness of "I" and "mine" And that other as "this" or "that" The former as vital awareness, and the latter ‘As sense awareness, is declared. AHAM MAMA-ITI JNANAM YAT, that awareness expressing itself as "I" and "mine", TAT JIVA-JNANAM, that as vital awareness, APARAM IDAM TAD-ITI JNANAM YAT, and that which also expresses itself as "this" and "that", TAT INDRIYA JNANAM CA, that as sense awareness, ISHYATE, is declared. Living creatures have awareness (in regard to themselves) in the form of 'I" and "mind". This does not depend upon any of the external organs such as the ear, etc. Even deaf and dumb people are known to have this kind of awareness. This is commonly known throughout the world, Because of such awareness depending solely on the inner vital elements, such awareness as "I" and "mine", depending on the vital principle, has been named vital awareness. We have to distinguish such vital awareness from awareness given to the senses which expresses itself in the form of "this" and "that" and is independent of any vitalistic elements being only dependent on the senses. 10. om tatsaditi nirdistam brahmataiyamupagattam kalpanadivihinam yattatparajnanamiryate Designated as AUM, THAT EXISTS, Attained to unity of Absolute and Self, Devoid of willing and other functions - That is said to be the ultimate awareness. AUM-TAT-SAD-ITI NIRDISHTAM, that which is designated as "aum-that-exists", BRAHMATMA AIKYAM, the unity of the Self and the Absolute, UPAGATTAM, having attained, KALPANADI VIHINAM, devoid of all willing, (JNANAM) YAT, what awareness there is, TAT-PARAJNANAM (ITI) IRYATE, that is said to be the ultimate awareness. It is the same unconditioned awareness of the first verse that is also treated in this verse. The word Aum is what has been conferred by ancient sages (rishis) as designating the Absolute in the form of pure awareness. The sruti (original Vedic texts), smriti (traditional secondary texts) and puranas (epic or heroic lore) all present the same wisdom in applied form, and the word Aum is well known to be used in these texts as denoting a meaning everywhere referable to the Absolute. In other plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 1320smotr ‘Science of the Absolute hd 2 words, ‘unlimited’, ‘absolute’, and ‘awareness’ are the same as Aum, and this is the Absolute. Such phrases as "AUM the one eternal letter is the Absolute", "AUM is all that" and "Aum is the Absolute", are phrases indicating the same truth in the above body of literature. Patanjali also declares, "That Absolute remaining always untouched by harsh or painful activities is indicated by the descriptive sentence, "the uttered syllable Aum", and "The Lord has many names". Of all, the most superior and general in applicability, easy to utter by all persons, and the object of meditation by everyone is the syllable Aum, The word Aum has also the meaning of general assent. Any name applied to the Lord (isvara) who is of the form of pure consciousness is valid, when referred to by ‘Aum, Because it is not capable of being referred to by any name at all, it is beyond the reach of mind and speech, it has been indicated by the relative pronoun "that" (fat). By "that" something is meant which is beyond all predications. Being eternal and essentially of the stuff of pure consciousness, it is called existent (sat). This term means it has an existent reality in all the three aspects of time. The philosophical principle indicated here is that all other things are not real, and the only reality is the Absolute. Therefore, what has been described as "Aum" or "that" or "existent" are three perspectives of the same. Thus the three syllables "Aum-tat-sat" have been accepted in such authentic literature as the Vedas as well known terms for absolute awareness (which is the same as the Lord or the Absolute). The ultimate goal of awareness is to establish the identity between the living Self and the Absolute. Within the scope of such awareness, there is neither room for such notions as brahma (the creator) nor for the willing of the phenomenal world. ‘Therefore because of its superior nature and its identity with the supreme Self it has here been referred to as ultimate awareness. plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= we0meow ‘Science of the Absolute hd 2 plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 1629meow ‘Science of the Absolute hd 2 plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 1620meow ‘Science of the Absolute hd 2 plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 129meow ‘Science of the Absolute hd 2 plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 20meow ‘Science of the Absolute hd 2 plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 19720meow ‘Science of the Absolute hd 2 plladvata vedara.c.usindex phalcantent-contansciance-f:the-absal te! 00-science-o-the-absolte-dié-27tmplecompenertprint=Wépage= 2020