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Or else, consciousness of ajnana constituting the nature of Brahman, which is admittedly pure consciousness, in the same way as the consciousness of false silver is terminated by that cognition which sublates the silver, so some terminating act of cognition would eventually put an end to Brahman's essential nature itself. On the second alternative we ask what that something else should be.
And if knowers, objects of knowledge and knowing as determined by those two are fictitious, i.e. unreal, we have to assume another fundamental imperfection, and are thus driven into a regressuss in infinitum. To avoid this difficulty, it might now be said that real consciousness itself, which constitutes Brahman's nature, is that imperfection.
In them he saw lovely jewels, and dresses, and cups and platters, such bags of gold and silver, that his curiosity got the better of his discretion, and, regardless of the Brahman's warning, he said, 'I will see what wonderful thing is hidden in the cupboard with the golden key. So he opened it, and lo! it was full of human skulls, picked quite clean, and beautifully polished.
As he travelled in a distant country he came to a town over which ruled a king who had no son and only one daughter. The king had for a long time past been searching for a beautiful and virtuous young man, resolved when he found him to hand over to him his kingdom and marry him to his daughter. As the Brahman's son entered the town the king saw him and noticed on him all the marks of royal origin.
Do you mean, we ask in reply, that Brahman's being the knowing subject in that 'terminating' cognition belongs to Brahman's essential nature, or that it is something fictitiously superimposed on Brahman?
One day, a slave-girl from the palace, happening to pass by the Brahman's cottage, went in to ask for a light, and there she saw the beautiful Aubergine.
Now when the tiger sobbed and sighed and wept and swore, the pious Brahman's heart softened, and at last he consented to open the door of the cage. Out popped the tiger, and, seizing the poor man, cried, 'What a fool you are! What is to prevent my eating you now, for after being cooped up so long I am just terribly hungry!
And he told the Brahman's son the ceremonies which he should observe, and how he should worship the seven sages continually every month of Bhadrapad, or September, for seven years. The Brahman's son obeyed the rishi, and at the end of the seven years a fiery chariot came down from heaven. The bullock suddenly became a handsome man, and the dog became a handsome woman.
And that in the effected as well as the causal state of Brahman's body as constituted by sentient and non-sentient beings, and of Brahman embodied therein, perfections and imperfections are distributed according to the difference of essential nature between Brahman and its body, as proved by hundreds of scriptural texts, we have shown above.
The same is the duration of Brahman's night. With the commencement of Brahman's day the universe begins to start into life. During the period of universal dissolution the Creator sleeps, having recourse to yoga-meditation. When the period of slumber expires, He awakes. That then which is Brahman's day extends for a thousand such yugas. His nights also extends for a thousand similar yugas.
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