________________
UPANISAD
cism (tapas), real insight (samyag-jñānu) and unbroken continence (brahmacarya). Consisting of divine light, resplendent, lt resides within the body. Ascetics behold It, who have annihilated their defccts."'46
"This Self is not attained through teaching, intelligence, or much learning. It is attained by him only whom It chooses. To such a one this Self discloses lts proper nature (lanūin svām)."46
"Verily, the Self that is in the three states of waking (jāgral), dream (svapna), and drcanless slecp (suşupli), is to be understood as one and the same. For him who has transcended this triad of states, there is no rebirth.
“Being verily one, the Self-of-all-beings-and-elements is present in every being. It is beheld oncfold and manifold simultancously, like the moon reflected in water."47
The Union of the Life-Monad with the Spiritual-Self
“Just as a man fully embraced by his beloved wife does not know anything at all, either external or internal, so does this man (puruşa: the individual life-monad), embraced fully by the supremcly knowing Spiritual-Self (prajñātman), not know anything at all, either external or internal. That is his form devoid of sorrows, in which all desires are fulfilled; in which his only desire is the Self (which he has now attained]; in which he is without desire. In that state a father is no father, a mother no mother, the worlds no worlds, the gods no gods, ... a thief no thief, an ascetic no ascetic. Unattended by virtuous works, unattended by
46 Mundaka Upanisad 3. 1. 5. (cf. Hume, op. cit., p. 874).
40 16. 3. 2. 3. (cf. Hume, op. cit., p. 376). Compare the Christian doctrinc of Grace.
47 Amệtabindu Upanisad 11.12.
There is but one inoon in the nightly firmament, yet it is reflected in numerous water jars standing in the moonlight. The jars, perishable clay, are compared to individuals.
371
