A
The Supreme
(Knowledge Absolute; witness; the Self-shining core ;
the Heart; the Self)
the individual
[the jiva [?], the knower consisting of vritti [?] (the mode
of mind stuff) and reflected light, in the latent form ]
the internal intellect and the outgoing mind
[buddhi [?] and manas consisting of vritti [?] and reflected light,
as a sprout, this is the antahkarana (the inner organ)]
The Supreme
(Knowledge Absolute; witness; the Self-shining core ;
the Heart; the Self)
the individual
[the jiva [?], the knower consisting of vritti [?] (the mode
of mind stuff) and reflected light, in the latent form ]
the internal intellect and the outgoing mind
[buddhi [?] and manas consisting of vritti [?] and reflected light,
as a sprout, this is the antahkarana (the inner organ)]
| modes taking shape | common |
| as objects | knowledge |
together form the world as we perceive it
B
The Self (Pure Knowledge)
the jiva [?] (pramatr = the knower)
the intellect and the mind
(pramana [?] = perception)
The Self (Pure Knowledge)
the jiva [?] (pramatr = the knower)
the intellect and the mind
(pramana [?] = perception)
| modes | knowledge |
| seen as objects | (phala chaitanya) |
The modes of mind take shape as external objects and the light reflected on the modes illumines the objects. Now neglecting the modes of mind, look for the light illumining them. The mind becomes still and the light remains self-shining. The undulating mind (i.e., the mind associated with rajas [?] = activity and tamas [?] = darkness) is commonly known as the mind. Devoid of rajas [?] and tamas [?], it is pure and self- shining. This is Self-Realisation. Therefore the mind is said to be the means for it.
C
Pure Consciousness
(said to be the Eternal or the Ever-present Witness)
(antahkarana)
Inner organ + the reflected light (jiva; pramtr)
modes together with the light are said to be prameya =
the known; of these, the objects are gross and the
light is called phala chaitanya.
Pure Consciousness
(said to be the Eternal or the Ever-present Witness)
(antahkarana)
Inner organ + the reflected light (jiva; pramtr)
modes together with the light are said to be prameya =the known; of these, the objects are gross and the
light is called phala chaitanya.
| Satva | Rajas [?] | Tamas [?] |
| knowledge, light | modes of mind, intellect, mind | gross objects, the world |
Similarly for the cosmos:-
The Cosmic mind (the Eternal Being)
The Cosmic mind (the Eternal Being)
| Satva | Rajas [?] | Tamas [?] |
| Isvara - the Lord of the universe | the individual jiva [?] | the universe |
E
| Brahmana = | Sat | Chit | Ananda |
| Being, called the adhara = the substratum | Knowledge | Bliss | |
Called visesha = differentiation by maya | |||
| natural the universe or the world | artificial multiplicity of objects | ||
Maya [?] cannot obscure Sat [?], but it does obscure Chit [?] and Ananda [?], making them appear as particulars.
F
| A rope | ||
| corresponds to | in dim light | appears as a snake |
| | |
| Being; the substratum | maya [?] illusion | the artificial particular as shown in E |
G
Sat [?] = Being = the substratum (adhara [?]). From this proceeds the particular, namely the jiva [?] who veiled by ignorance identifies himself with the gross body. Here ignorance stands for not investigating the Self. Jiva [?] is in fact knowledge only; yet owing to ignorance the wrong identity with the gross body results.
H
Again, the Master illustrated it with the red-hot iron ball (tapta-ayah-pindavat). A ball of iron + fire together form red-hot iron ball. The World + Chit [?] = (Pure Knowledge) together form the jiva [?] = the individual.
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