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Updated: June 4, 2025
Thou art family and race, continuing from generation to generation. Thou art the blare that a bamboo flute gives out. Thou art faultless. Thou art he every limb of whose body is beautiful. Thou art full of illusion. Thou dost good to others without expecting any return. Thou art Wind. Thou art Fire. Thou art the bonds of the worlds which bind Jiva. Thou art the creator of those bonds.
The mind, in its turn, is employed by the knowledge sitting in the heart. The mind is the lord of all these senses in respect of employing them in their functions and guiding or restraining them. The senses, the objects of the senses, the attributes of those objects represented by the word nature, knowledge, mind, the vital breaths, and Jiva dwell in the bodies of all embodied creatures.
The outcome of all this is that the term 'anandamaya' denotes the true essential nature which is nothing but absolute uniform bliss of the jiva that appears as distinguished by all the manifold individualising forms which are the figments of Nescience. The Self of bliss is the jiva or pratyag-atman, i.e. the individual soul. Up.
When Jiva comes to regard himself as the twenty-sixth which is divested of decay and destruction, it is then that, without doubt, he succeeds by his own force in attaining to similarity with the twenty-sixth. Though awakened by the twenty-sixth which is Pure Intelligence, Jiva still becomes subject to Ignorance.
First of all, the whole of the physical matter of the rock is seen instead of a very small part of it; secondly, the vibrations of its physical particles are perceptible; thirdly, it is seen to possess an astral counterpart composed of various grades of astral matter, whose particles are also in constant motion; fourthly, the Jîva or universal life is seen to be circulating through it and radiating from it; fifthly, an aura will be seen surrounding it, though this is, of course, much less extended and varied than in the case of the higher kingdoms; sixthly, its appropriate elemental essence is seen permeating it, ever active but ever fluctuating.
The first line speaks of Kshara, or the material case, or body; then of that which is para or other. This other is of two kinds, viz., Amritam or suddha-chaitanyam, implying Brahman in its condition of purity; and Aksharamt or Jiva as existing in the material case. In the second line, trayanam refers to Kshara, Amrita, and Akshara.
As fire, entering a mass of iron, heats it greatly, do thou know that the manifestation of Jiva in the foetus is such. Whatever acts, good or bad, Jiva does in a former body, have certainly to be enjoyed or endured by him.
When the body becomes bereft of life, skin, bones, flesh, the vital seed, and blood, O thou of great intelligence, leave it at the same time. After the attainment by Jiva of that body, the presiding deities of the five elements once more behold as witnesses all his acts good and bad. What else dost thou wish to hear? If endued with righteousness, Jiva enjoys happiness.
By eaters of Amrita are meant they who never take any food without offering portions thereof to the deities, Pitris, and guests. Of course, Yogins of piety are implied by it. Purusha here implies Jiva divested of consciousness of body. The meaning is this: in a dream what is seen is all unreal. So, when tranquillity has been attained, all the surroundings become unreal.
Those texts, which exhibit Brahman and the soul in coordination, must be understood as conveying the doctrine, founded on passages such as 'of whom the Self is the body, that as the jiva constitutes Brahman's body and Brahman abides within the jiva as its Self, Brahman has the jiva for its mode; and with this doctrine the co- ordination referred to is not only not in conflict but even confirms it as we have shown repeatedly, e.g. under Su.
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