9S VIVEKACHUDAMANT
fications; and which makes Itself felt as- the Ex'.sieiice-Knowledge-Bliss Absolute;;, know thou this Atman, thy own Self with- in thy heart.
[ Accor(.rnyg to lUe Sankhya Plvilosopliy, the w1k)1c ui»ivf r-se, as it appears to us, is a mixture of Puiusha ami Pjakiiii. — ot soaieihii>g which im- pinges on or gives the suggestion to our minds,, and of liie Hiind wi>Tch reacts, and covers it, as it ^ere, wiili a cu.iiing ot its own. lu other words^ eveiuhing we perceive is this unknowii something plus i!ie niinti, or to put it briefly, X + mind. Veiiania suUsiitutes Brahman for Purusiia and* postulates- a Nescience as the inscrutable power oi traiiuj.iM, wliicii ci>v^rs the real nature of Brahtnan- ami n»ake> it liiink as if It were subject to all sorts. of change and Inniiation. Atman is only another joame of' i'lriilwuaM. So, whenever we perceive a thin<:, iroMi any mental impression, it must be the Alnian aniP nothing else tiiat we perceive. Only 151 our ignorance we fail to grasp the real nature of the thing exjierienced (the Atman). and call it under various names and forms. l50, our egoism, oar iHieWect, and all mental slates are manifesU'- ttons of ti»e AtfKrtu and Atmaa altxie. ]
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