PANCHADASI--- part 20

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E text source- www.cetextel.org151. Be convinced that Maya is the cause of this world, whose comprehension surpasses the imagination. In the state of deep sleep we are partly aware of this Maya, the seed of this world.
152. As the tree is latent in the seed, so the waking and dreaming worlds are implicit in deep sleep. Similarly, the impressions of the entire universe are latent in Maya.
153. On the impressions of the whole world, thus latent in the intellect (during sleep) is reflected the immutable consciousness. Though it is not experienced owing to vagueness it can be inferred to exist, in the same way as the reflection of the sky is inferred to exist in the water-particles of a cloud.
154. This seed, the Maya, in association with the reflection of consciousness, which is not fully grasped, develops into the intellect; and in this intellect, the reflection of consciousness becomes plainly visible as the ego.
155. It is said by the Shruti that Jiva and Ishvara are creations of Maya, being reflections of Atman in it. Ishvara is like the reflection of the sky in the cloud; Jiva is like the reflection of the sky in water.
156. Maya is comparable to a cloud and the mental impressions in the Buddhi are like the water-particles which make up the cloud. The reflected consciousness in Maya is like the sky reflected in the water-particles of the cloud.
157. Shruti says that this (pure universal) consciousness reflected in Maya is Ishvara which controls Maya as well. The great Ishvara is the inner ruler, omniscient and cause of the universe.
158. The Shruti, in the passage beginning with ‘the consciousness in the deep sleep’ and ending in ‘He is the Lord of all’ describes this ‘sheath of bliss’ as the Ishvara. [Mandukya Upanishad: 5-6; Brihadaranyaka Upanishad: IV-iv-22]
159. The omniscience and other properties of the bliss sheath are not to be questioned, because the assertions of the Shruti are beyond dispute and because everything is possible in Maya.
160. Since nobody has the power to alter the world of waking and dream states which are projected from the bliss-sheath, it is proper to call it the Lord of all.
161. In the bliss-sheath inhere all the desires and mental impressions of all living beings. In as much as it knows them (impressions) all, it is called omniscient.
162. (Doubt): The omniscience, alleged to be the nature of the bliss-sheath, is not evident because the impressions are not known directly. (Reply): Its knowledge of the impressions (though not directly felt) is inferred from observation of its presence in all mentations.
163. Since Ishvara (the consciousness in the bliss-sheath) abides in and activates and controls all the functions of all other sheaths beginning with that of the intellect and elsewhere also in creation, it is called the inner controller.
164. The Shruti says that the Lord abides in the intellect and has the intellect as His body (instrument); but the intellect does not know Him; it is itself controlled by Him.
165. As threads pervade a piece of cloth and constitute its material cause, so the Inner Ruler, pervading the whole universe, is the material cause of the universe.
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