Talk 579.
Avarana [?] (veiling) does not hide the jiva [?] [?] in entirety; he knows that he is;only he does not know who he is. He sees the world; but not that it is only Brahman. It is light in darkness (or knowledge in ignorance).
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In a cinema show the room is first darkened, artificial light is introduced; only in this light are the pictures projected.
For differentiation a reflected light is thus necessary. A sleeper dreams, he is not out of sleep: only in the darkness or ignorance of sleep can he see the unreal dream objects.
Similarly the darkness of ignorance gives rise to the knowledge of the perceptions of the world.
| Ajnana [?] Ignorance Darkness |  | Avarana Veiling |
This veiling is a characteristic of ignorance; it is not of the Self: it cannot affect the Self in any manner; it can veil only the jiva. The ego is insentient: united with the light from the Self, it is called jiva. But the ego and the light cannot be seen distinct from each other; they are always united together. The mixed product is the jiva, the root of all differentiation. All these are spoken of to satisfy the questioners.
| Sahasrara [?] (cranium) | } | Ether = Jnana |
| Kantham (throat) | } | Air = Mind |
| Hridaya [?] (Heart) | } | Light = Intellect |
| Nabhi [?] (navel) | } | Water = Memory |
| Mula (Solar plexus) | } | Earth = The Ego |
Such is the representation of the subtle body. The senses and other organs act separately, whereas the inner organs and the vital airs can work only in unison. Therefore the former are vyashti [?](individualistic) and the latter are samashti [?] (collective).
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Avarana (veiling) gives rise to two kinds of veiling.
| Avarana | ||
 | ||
| within veils drik [?] (the seer) and drisya [?] (the seen) | outside veils the Lord's Creation | |
 | | |
| `I-am-the-body idea' | Multiplicity |
Jiva [?] [?] is not independent of Isvara [?] [?]; nor ignorance of maya [?]. Only on waking up from sleep, the man perceives the body and the world, but not in sleep. On the strength of the present knowledge he understands that he remained in deep sleep also. Therefore in sleep jiva must be concluded to be in pure state in which the body and the world are not perceived.
D.: Is not jiva the reflected light, the `I-thought'?
M.: He is also a jiva; before it also he is jiva; the one of them is related to the other as cause and effect. The sleeper jiva cannot be independent of Isvara. On waking he says "I am the body". If all the worlds together form virat [?], the body is a tiny dot in it. Thus the body is in and of virat. What belongs to the jiva then? Only the conceit makes him claim the body as himself but not the others. He cannot be independent of virat. Similarly,
(1) Isvara
(Causal Cosmic Being)
Prajna [?](individual being in deep sleep)(2) Hiranyagarbha
(Causal Subtle Being)
Taijasa [?](individual subtle being) (3) Virat [?]
(Causal gross Being)
Visva [?](individual gross being)(4) Maya [?]
(Causal Ignorance adjunct to Isvara)
Ignorance adjunct to Jiva (5) Brahman [?]
(Cause)
Jiva (Effect) They say that all these five groups should be unified. This they call the unity of the Five. All these are only polemics!
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