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Here Maitreyî professes herself bewildered but Yâjñavalkya continues "I say nothing bewildering. Verily, beloved, that Âtman is imperishable and indestructible. When there is as it were duality, then one sees the other, one tastes the other, one salutes the other, one hears the other, one touches the other, one knows the other.
Not for the wife's sake is the wife dear but for the sake of the Âtman. Not for their own sake are sons, wealth, Brahmans, warriors, worlds, gods, Vedas and all things dear, but for the sake of the Âtman.
But where were the Brahmans, where the priests, where the wise men or penitents, who had succeeded in not just knowing this deepest of all knowledge but also to live it? Where was the knowledgeable one who wove his spell to bring his familiarity with the Atman out of the sleep into the state of being awake, into the life, into every step of the way, into word and deed?
On the other hand the Lankâvatâra Sûtra which was translated into Chinese in 513 and therefore can hardly have been composed later than 450, is conscious that its doctrines resemble Brahmanic philosophy, for an interlocutor objects that the language used in it by the Buddha about the Tathâgatagarbha is very like the Brahmanic doctrine of the Âtman.
That by which a mortal perceives, both in dream and in waking, by knowing that great all-pervading Atman the wise man grieves no more. In these verses the teacher tries to make plain that all knowledge, as well as all sense perception, in every state of consciousness sleeping, dreaming or waking is possible only because the Self exists.
In the Sanscrit âtman we have the successive meanings which show the evolution of the myth: breathing, vital soul, intelligence, and then the individual, the ego. In Polynesia we find the same process of things.
As the individual souls are many the mantra uses the plural form 'all beings. In the Sutra the word 'part' is in the singular, with a view to denote the whole class. For the same reason in II, 3, 18 also the word 'atman' is in the singular. Up.
It is true that he had already known for a long time that his self was Atman, in its essence bearing the same eternal characteristics as Brahman. But never, he had really found this self, because he had wanted to capture it in the net of thought.
This idea finds ample expression in the many Brahmanic systems which regarded the centre and core of the human being as an âtman or purusha, happy when in the undisturbed peace of its own nature but distracted by the senses and intellect. The other view of mystic experiences regards them as a remaking of character, the evolution of a new personality and in fact a new birth.
As a youth, I had only to do with asceticism, with thinking and meditation, was searching for Brahman, worshipped the eternal in the Atman. But as a young man, I followed the penitents, lived in the forest, suffered of heat and frost, learned to hunger, taught my body to become dead.
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