Atman is the Witness of the Three States by Swami Sivananda There are three states viz., Jagrat (waking), Svapna (dreaming) and Sushupti (deep sleep or dreamless sleep). Avastha means a state. The Vedantic school of thought attaches very great importance to the examination and study of the three Avasthas or conditions of life called waking, dream and dreamless sleep. It insists that these three states should be investigated thoroughly before one starts the meditation on the Atman which is hidden in all these names and forms, which is the witnessing consciousness of all the three states. You will find in Mandukyopanishad: The first quarter (foot) is Vaisvanara whose sphere is the state of waking, who is cognisant of the objective, who has seven members and seventeen mouths and whose fruition consists of the gross. The following are the seven members (Sapthanga): The effulgent region (heaven) is his head, the sun is his eye, the wind blowing in all directions is his breath, fire is his mouth, the all-embracing Akasa is his trunk or middle, ocean is his bladder or urinary reservoir, and the earth is his feet. The nineteen mouths (Ekonavimsathimukha) are the five organs of knowledge, the five organs of actions, five Pranas, mind, intellect, Chitta and Ahamkara. The second quarter is the Taijasa whose region is dream, who is cognisant only of the subjective, who has seven members and nineteen mouths and whose fruition consists of the subtle. The experiencer of the state of dream is called Taijasa, because, it being entirely of the essence of light, becomes the cogniser of the mind (consisting entirely of Vasanas and projecting itself into various shapes) irrespective of the objective. That is the state of deep sleep wherein the sleeper does not imagine anything and does not see any dream. The third quarter therefore is the Prajna, whose sphere is deep sleep, in whom all melts into one, who is a mass of all sentience, who is all bliss, whose function is of bliss and who is the way of sentience to the object. Jagrat is that state during which the Jivatma enjoys the gross objects of senses such as sound, etc., through the fourteen organs such as the mind etc., having the sun and the rest as their presiding deities. Svapna is that state during which the Jivatma experiences through the fourteen organs associated with the Vasanas of the waking condition, sound and other objects, which are of the form of the Vasanas created for the time being, even in the absence of gross sound and others. The Jivatma experiences Sushupti when it does not experience sound and other objects of senses from the cessation of the functions of the fourteen organs, there being no special enjoying consciousness on account of the absence of these organs. Virat under the orders of Isvara having entered this microcosmic body, and having Buddhi as his vehicle, reaches the state of Visva. Then he goes by the general names of Vijnanatma, Chidabhasa, Visva, Vyavaharika, the one presiding over the waking gross body and the one generated by Karma. Sutratma (Hiranyagarbha) under the orders of Isvara having entered the microcosmic subtle body, and having Manas (mind) as his vehicle reaches the Taijasa state. Then He goes by the name of Taijasa, Pratibhasika and Svapna Kalpita (the one bred out of dream). Then under the orders of Isvara, he who is coupled with Avyakta, the vehicle of Maya, having entered the microcosmic Karana body, reaches the state of Prajna. He goes then by the names of Prajna, Avicchinna, Aparamatrika and Sushupti-Abhimani (the presider over Sushupti). In Jagrat state the seat of Jiva is the eye. The Vak is Vaikari. The enjoyment is of a gross character. The Jiva enjoys the gross sensual objects. The Sakti that operates is the Kriya Sakti. The prevailing Guna is Rajoguna. The Abhimani or he who identifies with the state is known as Visva. In Svapna state the seat of the Jiva is neck (Hita Nadi). The Vak is Madhyama. The Jiva experiences subtle enjoyment through Vasanas. The Sakti that operates is the Jnana Sakti. The prevailing Guna is Sattvaguna. The Abhimani or he who identifies with the state is called Taijasa. The seat of the Jiva during deep sleep sate is the heart. Vak is Pasyanti. The Jiva enjoys the bliss of the Self. The Sakti is Dravya Sakti. The prevailing Guna is Tamoguna. The Abhimani or he who identifies with this state is Prajna. The tabular form that is given below will help you to remember the different points quite easily. Jagrat Avastha, Svapna Avastha, Sushupti Avastha Seat of Jiva is the eye, Seat is neck, Seat is heart Vaikhari (Vak), Madhyama, Pasyanti Gross enjoyment, Subtle (Vasana-maya) enjoyment, Ananda (Bhoga) Kriya Sakti, Jnana Sakti, Dravya Sakti Rajo Guna, Sattva Guna, Tamo Guna Abhimani is Visva, Abhimani is Taijasa, Abhimani is Prajna Fill a pot with the water of the sea, tie a rope to the neck of the pot and immerse the pot in the sea. Although the water of the pot is one with the water of the sea, it appears to be separate on account of the limiting adjunct, pot. When you draw out the pot again by the rope, the water of the pot gets differentiated. But the ether which supports the pot which contains water and the sea is always of one homogeneous essence during the three periods of time. Even so, the pot of subtle body or Linga Sarira of the Jiva that is filled with the sea-water of Ajnana and that is tied by the rope of Adrishta (the Samskara of good and evil deeds) gets involved during deep sleep in Samashti Ajnana which is the Upadhi of Isvara, viz., Maya. Although Vyashti Ajnana or the individual ignorance, the Upadhi of Jiva has become now one with the Samashti Ajnana, the sum total of all individual ignorances, it appears to be separate on account of the Upadhi of Linga Sarira. When the

Atman is Distinct from the Three Bodies by Swami Sivananda There are three bodies, viz., gross body, subtle body and causal body. The bodies and Koshas can have no existence independent of Atman. That which is seen by the physical eyes, that which is composed of flesh, bones, fat, skin, nerves, hair, blood, etc., is the physical body. It has six changes, viz., birth, existence, growth, modification, decay and death. This body grows in youth and decays in old age. It develops when good nourishing food is given, and decays if food is withdrawn, or if there is some disease. Because it disintegrates and decays, it is called Sarira. As the body is burnt after death, it is called Deha. The subtle body is composed of seventeen Tattvas, viz., five Jnana Indriyas, five Karma Indriyas, five Pranas, mind and intellect. The subtle body develops through intense Abhimana or egoism and strong Raga-Dvesha, and decays when egoism and Raga-Dvesha are destroyed, or decreased. The subtle body is burnt by the three kinds of Tapas, viz., Adhyatmic, Adhibhautic and Adhidaivic. Ajnana or Avidya alone constitutes the Karana Sarira. The causal body develops through the idea, I am Jiva and decays when this idea is annihilated or decreased, when ‘I’ is identified with Brahman. The subtle and causal bodies are thickened in worldly-minded persons and are thinned out in earnest aspirants. The fire of wisdom (Jnanagni) completely destroys the subtle and causal bodies. Subtle body is also called Linga Sarira as it enables one to have the experience of hearing, feeling, seeing, tasting and smelling and to realise the Atman through meditation. That which is the cause for the gross and subtle bodies is called Karana Sarira or causal body. We can clearly see the physical body. As we cannot see the subtle body, it is sometimes asked how can we say that the subtle body exists? The existence of the subtle body can be known or inferred from the effects caused by the seventeen organs. Why can we not say that these seventeen kinds of actions are done by the physical body? In deep sleep, swoon and death, these seventeen kinds of actions are not done by the physical body. Therefore we cannot say that these belong to the physical body. Therefore, we should admit that a subtle body endowed with seventeen faculties does exist irrespective of the physical body. An objector says: The gross and subtle bodies do not work separately. They both conjointly do the functions of hearing, seeing, etc. If you reflect well, you will find that the subtle body does all the functions, and not both together. An illustration will clear this point well. The fire cooks food and does other actions with the help of the fuel, and yet the act of cooking is due to the fire only and not due to the fuel. Even so the actions of seeing, hearing, etc., that are done by the subtle body which depends upon the gross body for its operations are due to the subtle body and not due to the gross body. Is it clear now? Therefore, it must be clearly admitted beyond a shadow of doubt that the subtle body with seventeen faculties does exist. The physical body is inert. It has a beginning and an end. It is full of impurities. It is perishable. It is a product of five elements. It is full of parts. It can be seen by the naked eye. It is finite (Parischinna). It is changing. So, it cannot be self-existent, self-luminous, and Satchidananda. The subtle body is also inert. It has a beginning and an end. It is a product of five Tanmatras or subtle elements. It is changing. It is perishable. It is also finite. This cannot be the ever pure, intelligent Atman. The causal body is nothing but Ajnana or primitive ignorance. It is also inert. Man says: I am a person of Ajnana. Though it is beginningless, it has an end. It is death for the causal body when one gets Knowledge of the Self. This cannot be the eternal, pure, indivisible, infinite Atman. The Atman is entirely distinct from the three bodies. He who has realised his Atman and who knows that he is entirely distinct from the three bodies is an emancipated person. He has crossed this ocean of Samsara. He is Brahman Himself. He is adored in the three worlds. His glory is indescribable.

Three Ways of Definition by Swami Sivananda A thing can be defined in three ways: By distinguishing it from others (Vyavartaka Lakshana); By pointing out its apparent attributes (Tatastha Lakshana); and By describing its essential nature (Svrupa Lakshana). For example a particular house may be defined: It is to the north of another house. That is the house wherein the crow is just perching on. That is the house which has four storeys. Similarly the Self or Brahman or Atman may be described as: The Atman is distinct from Anatman (not-self) (Vyavartaka Lakshana). The Atman is the seeming substratum of the phenomenal universe (Tatastha Lakshana). Atman is essentially Satchidananda (Svarupa Lakshana). Atman can again be described in another manner: (a) Atman is distinct from the three bodies (gross, subtle and causal).(b) Atman is distinct from the Pancha Koshas or five sheaths, viz., Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya (Vyavartaka Lakshana). Atman is the seeming witness of the three states, viz,, waking state, dreaming state and deep sleep state. Atman is essentially Satchidananda.

Atman, Anvaya and Vyatireka by Swami Sivananda Atman Sankara’s individual soul is Brahman in so far as it is limited by the unreal Upadhis due to Maya. The individual soul of Ramanuja, on the other hand, is really individual; it has indeed sprung from Brahman and is never outside Brahman, but nevertheless it enjoys a separate personal existence and will remain a personality for ever. Anvaya and Vyatireka Anvaya means the presence of one thing along with the particular another, and Vyatireka means its absence when that other is absent. It is synthesis and analysis (positive and negative method). The names and forms are different and illusory, but the one, underlying essence of Atman is the same in all forms. It is the only reality. Negate the forms and grasp the essence by meditation on Atman. Separate the Atman from the five Kosas (sheaths) just as you draw the pith from the Munja grass or a reed. Just as you take out the small diamond that is mixed with different kinds of pulses and cereals by separating it from them, so also take out this Atman by separating it from the five sheaths (physical, vital, mental, intellectual and blissful entities of man). Where the five sheaths exist, there the Atman also exists. Where the five sheaths do not exist, even there the Atman exists. Therefore, the Atman is independent of the five sheaths. During the state of dreaming there is no consci ousness of the existence of the material body, but the presence of the spirit is experienced, as without the spirit it is not possible to have the consciousness of what occurs in a dream. It thus follows that in the state of dreaming there is the presence of the Spirit and the absence of the material body. This coexistence of the Spirit in all conditions is called Anvaya and the non-coexistence of the material or the physical and the other sheaths with the Spirit in certain circumstances is called Vyatireka. Similarly, in the state of sound sleep one is not conscious of the existence of the subtle body (Linga Sarira), but the presence of the Spirit is proved by the fact that after waking, everyone has the consciousness that during the state of sound sleep he was perfectly ignorant of everything, and this conscious ness is the result of previous experience and in that state there is no one else than the Spirit to receive that experience. This coexistence of the Spirit with the Karana Sarira is called Anvaya, and the non-coexistence of the Linga Sarira with the Spirit in the state of sound sleep is called Vyatireka. It is thus clear that the Spirit is present in all conditions while the material and subtle bodies are not present in certain state. It thus follows that while the Spirit is eternal, these two bodies are not so. The Annamaya Kosa is the material body and it has been shown that the Spirit exists without the material body in certain conditions. It follows, there fore, that this Annamaya Kosa is not the Spirit. It has also been shown above that the Spirit exists without the subtle body in certain conditions. The three sheaths Pranamaya Kosa, Manomaya Kosa and Vijnanamaya Kosa are connected with the Linga Sarira, and receive their different names on account of the difference in the quality and condition of their constituents, all of which together go to form the Linga Sarira. It, therefore, follows that these three sheaths also are not the Spirit. The first four sheaths having been differentiated from the Spirit, it now remains to differentiate the Anandamaya Kosa. This sheath is connected with the Karana Sarira. In the state of Samadhi, i.e., perfect absorption of thought into the one object of meditation, viz., the Supreme Spirit, there is absence of Karana Sarira, which is the same thing as perfect ignorance, but the presence of the Spirit is experi enced in that state. This coexistence of the Spirit with the state of Samadhi is called Anvaya, and the non-coexistence of the Karana Sarira with the Spirit is called Vyatireka. It thus follows that in certain conditions the Spirit does not coexist with the Kara na Sarira, and as the Anandamaya Kosa is connected with the Karana Sarira, it must be said that in those conditions the Spirit does not coexist with the Anandamaya Kosa. The conclusion, therefore, is that this sheath also is not the Spirit. It has thus been shown that the Spirit exists in dependently of the several sheaths under certain con ditions. It is an axiom that whatever exists apart from certain other things is different from those things. It, therefore, follows that the Spirit is diffe rent from the five sheaths. In the syllogistic argument ‘where there is pit cher, there is clay’, the negative proposition would be ‘where there is no clay, there is no pitcher’. This is the common illustration of the Anvaya-Vyatireka method in logic. Applying this process to the three states and the Atman, we see from experience that ‘when waking exists, Atman exists’ (Anvaya). But the Vyatireka method cannot be put as ‘when Atman does not exist, waking does not exist’, because, in the method of Anvaya-Vyatireka which is applied in the Vedanta philosophy to prove the difference of the Atman from the three states of consciousness, we cannot, in the beginning itself, take for granted that the Atman is consciousness, because the very purpose of the method is to show that the Atman is independent consciousness. Therefore, in order to avoid the fallacy of petitio principii and also to avoid the conception of the nonexistence of the Atman which is involved in the argument, we have to put the statement thus: ‘When waking exists, Atman exists’ (Anvaya). ‘When waking does not exist, Atman exists’ (Vyati reka). But we should not say as a Vyatireka ‘when Atman does not exist, waking does not exist’, be cause, here, we already assume that the conscious ness

Atma-Svarajya by Swami Sivananda The Infinite is Bliss. The infinite is Brahman or Atman or the Supreme Self. The Infinite is the Absolute. The Infinite is Bhuma or the unconditioned that is beyond time, space and causation. The Infinite is Immortality. Where one sees nothing else, hears nothing else, understands nothing else, there is Infinity. The Infinite abides in its own greatness. The Infinite is Supreme Peace. The Infinite is fearlessness. The Infinite is Existence Absolute, Knowledge Absolute and Bliss Absolute. The Infinite is all-full and indivisible. The Infinite is self-existent, self-contained and self-luminous. The Infinite alone is real. The Infinite alone exists in the three periods of time. You must search, understand and realise the Infinite. The ‘oversoul’ of the Western philosophers is the Brahman of the Upanishads or Atman of the Vedantins. The Supreme Soul or Paramatma which is the support for the individual is the ‘Oversoul’. The ‘oversoul’ is the ‘Substance’ of Spinoza or the ‘Thing-in-Itself’ of Kant. The essence of Vedanta has slowly infiltrated into the minds of Western philosophers and they have accepted now the existence of one eternal principle or the immortal soul which is distinct from the body and mind. Brahman is the Soul or Atman of man. He is the Soul of the Universe. Brahman alone is Infinite. There cannot be two infinities. If there are two infinities. These will be fighting among the infinities themselves. One infinite will be creating something, another infinite will be destroying it. There can be only one infinite. This Atman is the one Infinite Brahman. Everything else is its manifestation or expression. Vedanta holds the first place amongst all systems of philosophies. It is a system of philosophy in which human speculation has reached its very pinnacle or acme. It is indeed a unique system of thought, which demands a subtle, sharp intellect to grasp its fundamental principles. It is unique in the boldness of its conclusions. It is absolutely free from all shades of dogmatism or pet doctrines. Vedanta is very practical. It does not preach an impossible ideal. Vamadeva, Jada Bharata, Sankara and many others realised the Truth of Vedanta. You can also realise it if you will. What is wanted is regular and constant practice. You must have perfect faith in the utterance of the Srutis and in the words of the Guru. You must have perfect faith in yourself first. Vedanta wants you to give up Moha for the physical body, wife, children and property. Vedanta wants you to abandon all worldly desires, cravings and longings. Vedanta wants you to eradicate the desire for power, name and fame. Vedanta wants you to break all ties and connections with the world mentally. Vedanta wants you to cut off ruthlessly all worldly attachments by the sword of discrimination. Some ignorant people say that Vedanta preaches immortality, hatred and pessimism. This is a very sad mistake. Vedanta does not preach either immortality or even indifference to morality. The realisation of Brahman is not possible for the immoral. An aspirant who has ethical perfection and who is endowed with the four means can become a student of Vedanta. How can you expect an aspirant who possesses discrimination, dispassion, serenity, self-restraint, forbearance, endurance, faith, one-pointed mind and a burning desire for liberation to lead an immoral life? It is a quite absurd. Vedanta wants you to destroy Moha or selfish love and passion for the body and to develop pure, disinterested, cosmic love or the magnanimous divine Prem. It never preaches pessimism but it preaches the pinnacle of optimism. It preaches: Give up this little illusory pleasure. You will get eternal and infinite bliss. Kill this little ‘I’. You will become one with the Infinite. You will become immortal. Give up this illusory world. You will get the vast domain of Supreme Peace or Kingdom of God. Is this pessimism? Certainly not. It is wonderful optimism. In the whirlpool of fleeting sensual pleasures you have forgotten the purpose of life and its goal. You live more for the body than for the soul. In your pursuit after the phantom shows of worldly vanities you have annihilated the spiritual instincts and longings of the soul. What a sad state! Mysterious is Maya! Mysterious is Moha! Open your eyes now. Wake up from the long slumber of ignorance. Realise that ultimate Reality and enjoy Eternal Bliss. You cannot die, because you were never born. You are immortal Atman. Birth and death are two false scenes in the unreal drama of Maya. They concern the physical sheath only, a false product formed by the combination of five elements. The ideas of birth and death are mere superstition. You admire the sun, the moon and the stars, the snowy peaks of the Himalayas, the jessamine, the rose, the Niagara falls and the vast ocean. You admire the air-ship, the steamer, the railway, the telegraph and the wireless. But the mind that has its seat in the brain is still more wonderful. In the twinkling of an eye it moves from Colombo to London, from Himalayas to Alps. The greatest wonder is the Immortal Brahman or Atman that pervades the whole universe, that illumine the sun, the moon, the stars and the mind. You see your dear brother Banerjee in front of you. What is it that you call and recognise as Banerjee? Certainly Banerjee is not his hands, feet, head, chest or belly. Even if his hands and legs are amputated, even if he gets leucoderma or while skin, even if his eye-balls are removed, you have the same love for him. You will call him by the name ‘Banerjee’. This proves that ‘Banerjee’ is not the physical body. Physical body is composed of five elements only. It has a beginning and an end. You may now say that ‘Banerjee’ consists of thoughts, ideas, emotions, feelings and sentiments and that the mind is ‘Banerjee’. The thoughts change. Mind changes. Mind is made up of subtle matter. The non-quintuplicated Sattvic portion

Garland of Vedanta by Swami Sivananda A VEDANTIN says, ‘Nothing is mine and everything is mine’. As the world is a mere appearance he is quite right in saying, ‘nothing is mine’. As he has realised the Self, as the world has no independent existence apart from Brahman or the Self, he says, ‘everything is mine.’ He has controlled the organ of smell and Prithivi Tattva and so all objects of smell and sense belong to him. He has controlled the palate or tongue and the Apas Tattva and so all objects of taste, fruits and other dainties belong to him. He has controlled the organ of sight or eye and Agni-Tattva and so all objects of sight and beauties and gardens belong to him. He has controlled the organ of touch and Vayu Tattva and so all objects of touch belong to him. He has controlled the organ of hearting and the Akasa Tattva and so all the sounds and music belong to him. Identification with the body (Deha Adhyasa) brings pain. When one attains knowledge of the Self, he will experience no pain although there is some disease in the body. He is above body consciousness. A highly developed Hatha Yogi only, who has control over the atoms and Kaya Siddhi, can keep his body without ailment. Rise above body and always identify yourself with the painless, diseaseless Atman. You will be free from pain. When you are in deep sleep there is no pain even if you are suffering from any disease. When you are under chloroform there is no pain even if the leg is amputated. It is the linking of the mind with the body that causes pain. If the mind is taken away from the body consciously and fixed on all-blissful Self through constant mediation, you will have no pain even if the body is subject to any kind of ailments. This is Jnana Yoga Sadhana. Prarabdha has to be worked out. Therefore the body will be subject to diseases. The Jivanmukta will not experience any pain. The on-lookers may wrongly imagine that the sage is also suffering. It is a serious mistake. Ramakrishna Paramahamsa had cancer in the throat. Buddha had chronic dysentery. Sankara had piles. But they experienced no pain. When doctors asked Ramakrishna Paramahamsa: Why do you suffer like this? Can you not undergo the operation? He replied, I have given my mind to Mother Kali. How can I think of my body? How can I bring my mind back to the cage of flesh? I am always in bliss. If you are deluded by a mirage for some time, you will not be affected by it again when you come to know that it is a mirage only but not water. Even so the world will appear for a Jivanmukta but he knows that it is unreal. He will not be attracted a bit by the objects. It is no more the world of sorrow for him. He knows fully well that it is mere appearance owing to the play of Maya. The will of a Jivanmukta becomes one with the cosmic will. He experiences the bliss of cosmic consciousness. He feels that all ears are his ears, all eyes are his eyes, all mouths are his mouths, all tongues are his tongues, all hands are his hands, all legs are his legs, all minds are his minds. This will be a magnanimous experience indeed. Words will fail to describe adequately the grandeur of this experience. Realise this experience and be free. O man! In essence thou art the blessed divinity. Thou art the immoral blissful Self. Why are you attracted towards the physical beauty, the beauty of landscapes and flowers when you are yourself the Beauty of beauties, the fountain-source of all beauties? Why do you admire the sun, moon, stars and lightning, when you are yourself the Sun of suns, the Light of lights? Why do you say ‘I am 40 years of age’, ‘I am at death’s door’, ‘Time has passed away’, when you are yourself the Eternity? Why do you say ‘I am fat’, ‘I am 5 feet and 6 inches’, when you are the Infinite? Why do you say ‘I have no money’, ‘I am very poor’, ‘I am penniless’, when you are the Emperor of the three worlds, the source of all wealth? Why do you say ‘I am helpless’, I am your most obedient servant’, when you are the Director and Governor of the whole world? Why do you say ‘I am miserably’, ‘I am restless’, when you are the embodiment of Bliss and peace? Why are you afraid of death or Lord Yama, when you are Existence Absolute? Why do you say ‘I am unwell’, ‘I am suffering from a chronic disease’, when you are all-health? Why do you say ‘I am ignorant’, ‘I know nothing’, when you are Knowledge Absolute? Realise the mysterious Sat-Chit-Ananda Atman through purification, concentration, meditation and identification. Rejoice in this wonderful Self and be free. Tat Tvam Asi, Thou art That, O dear Satyakama bold.

‘I’ is The Soul and not The Body by Swami Sivananda A sense is not soul, because you can apprehend an object through any other sense, e.g., Previously I saw a tree and now I touch it; such an expression will be meaningless if ‘I’ is not different from the eye which cannot touch, and from the skin which cannot see. The ‘I’ or the Soul is distinct from the senses. There is a fixed relation between the senses and their objects, e.g., between the eye and colour, the ear and sound, and so on. It is the eye and not the ear that can apprehend colour, and it is the ear and not the eye that can apprehend sound. If a sense were the Soul, it (the Soul) could apprehend only one object, but the ‘I’ can apprehend many objects; the ‘I’ can see colour, hear sound, and so on. Therefore, the ‘I’ or the Soul which confers unity on the various kinds of apprehension is different from the senses, each of which can apprehend only one object. If we do not admit a permanent Soul beyond our frail body, we shall be confronted with many absur dities such as loss of merited action (Kritahani) and gain of unmerited action (Akritabhyagama). A man who has committed a certain sin may not suffer its results in this life, and unless there is a Soul conti nuing in the next life, he will not suffer them at all. This is loss of merited action. Again, we often find a man suffering the results of actions which he never did in this life. This would be a gain of unmerited action, unless we believe that his Soul did exist pre vious to this life and that he did the action in his previous life. A thing seen previously by the left eye is re cognised now by the right eye. This would have been impossible if the Soul were identical with the left eye alone or the right eye alone, on the principle that the seat of recognition must be the same as the seat of perception. Hence we must admit that there is a Soul which is distinct from the left and right eyes and which is the common seat of perception and recognition. The Soul is distinct from the senses, because there is an excitement of one sense through the opera tion of another sense. When you see a mango fruit or lime pickle, there is salivation in our mouth. The sense of taste is excited. There is an excitement of the sense of taste on account of the operation of the sense of sight. This would be impossible unless there is a Soul distinct from the senses and uniting the senses. The Soul sees the fruit or the pickle and remembers its properties. The remembrance of the properties of the object excites the sense of taste. You can remember only that object which you have seen. You remember the smell of an object by seeing its colour. This would be impossible if re membrance is a quality of a sense, e.g., the eye, which has never smelt the object. Therefore, remembrance must be admitted to be a quality of a distinct entity called the Soul which is the common seat of percep tion of colour and smell. The Soul is the absolute Seer and is Consciousness in nature, whereas all other things, objects, body, senses, Pranas, mind, intellect, etc., are the seen and are inert in nature. The Soul is the Imperishable Reality, while everything else is perishable and false.