bahir antaḥ parāvaram

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ādāv ante janānāṁ sad

bahir antaḥ parāvaram

jñānaṁ jñeyaṁ vaco vācyaṁ

tamo jyotis tv ayaṁ svayam

Brahman is what exists in the beginning and in the end. It is external objects and the jīva. It is superior and inferior objects. It is the senses, the sense objects and objects expressed by words. Brahman is the jīva in ignorance and in knowledge.

Everything is Brahman in that state. By thinking in this way, one avoids illusion. That which exists in the beginning as the cause and at the end as the destroyer is Brahman (svayam). Brahman is the external objects of enjoyment made of māyā and the internal enjoyer, the jīvas. Brahman is superior and inferior things. It is the senses (jñānam), and the sense objects (jñeyam), and objects expressed by words. Brahman is the ignorance of jīvas in tamas and knowledge (jyotiḥ). Thus nothing exists besides Brahman. Thus there is nothing that can cause bewilderment.

|| 7.15.58 ||

ābādhito ’pi hy ābhāso

yathā vastutayā smṛtaḥ

durghaṭatvād aindriyakaṁ

tadvad artha-vikalpitam

Just as illusions, though false, are accepted as real, so objects perceived by the sense are accepted as real, because of difficulty in proving them otherwise.

“How can the sannyāsī say that everything is Brahman, when everyone perceives difference as enjoyed objects and enjoyers?” The non-dual knowledge of Brahman is the method for persons who worship Brahman. It does not accept perception of reality of the universe with variety and various śaktis. In order to convince persons qualified for jñāna of the falsity of the universe, the theory of a Brahman producing an unreal world is praised in eight verses. The devotees say that somehow or other one should absorb the mind in Kṛṣṇa. Similarly the jñānīs say the purpose of their method is to see only Brahman. Since the world is perceived to be real by the mind, it is difficult for the mind standing alone to refuse to accept the world on the basis of statements of forbiddance. In spite of the theory of a false world produced by Brahman, one should learn the truth from scriptures. It has already been stated that the jñānī falls down by considering that the names, forms and abode of the Lord are unreal, just as he claims the world is unreal. This will also be stated in appropriate places after this. Bharata in order to awaken King Rahūgaṇa, also said the world is unreal:

ayaṁ jano nāma calan pṛthivyāṁ

yaḥ pārthivaḥ pārthiva kasya hetoḥ

tasyāpi cāṅghryor adhi gulpha-jaṅghā-

jānūru-madhyora-śirodharāṁsāḥ

aṁse 'dhi dārvī śibikā ca yasyāṁ

sauvīra-rājety apadeśa āste

yasmin bhavān rūḍha-nijābhimāno

rājāsmi sindhuṣv iti durmadāndhaḥ

O King! This carrier, who is a transformation of earth, walks on the earth for some reason. Above his feet are ankles, calves, knees, thigh, waist, chest, neck, and shoulders. Above the shoulders is the wooden palanquin and in the palanquin is the person called the King of Sauvīra, who, blinded by illusion of false identity, thinks “I am the King of Sindhu. SB 5.12.5-6

But then in answer to the doubt “what is real?” he concluded everything with the word bhagavān: 

jñānaṁ viśuddhaṁ paramārtham ekam

anantaraṁ tv abahir brahma satyam

pratyak praśāntaṁ bhagavac-chabda-saṁjñaṁ

yad vāsudevaṁ kavayo vadanti

The wise say that the truth is beyond the guṇas, containing everything including liberation, is one without a second, is all-pervading, is Brahman, Paramātmā and Bhagavān, and is Vāsudeva. SB 5.12.11

Let us return to the text. Just as an illusion like two moons is accepted by a child to be real, things perceived by the senses are accepted as real, though they are not, because of difficulty in thinking otherwise.

|| 7.15.59 ||

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