Page:Philosophy of bhagawad-gita.pdf/94

exists ultimately is not the soul, nor the individual, however purified or exalted, but the one Parabrahmam, which has all along been existing, and that Parabrahmam itself is a sort of unknowable essence which has no idea of self, nor even an individual existence, but which is the one power, the one mysterious basis of the whole cosmos, In interpreting the Praṇava, the Sāṅkyas made the arḍhamāṭra really mean this avyakṭam and nothing more, In some Upaniṣhaṭs this arḍhamāṭra is described as that which, appearing differentiated, is the soul of man. When this differentiation, which is mainly due to the upāḍhi, is destroyed, there is a layam of Āṭmā in Parabrahmam. This is also the view of a considerable number of persons in India, who called themselves Aḍwaiṭis. It is also the view put forward as the correct Veḍānṭic view. It was certainly the view of the ancient Saṅkhyan philosophers, and is the view of all those Buḍḍhists who consider Nirvāṇa to be the layam of the soul in Parabrahmam.

After reaching kāraṇa sharira there are two paths, both of which lead to Parabrahmam. Kāraṇa sharira, you must know, is an upāḍhi; it is material, that is to say, it is derived from Mūlaprakṛṭi, but there is also acting in it, as its light and energy, the light from the Logos, or Ḍaivīprakṛṭi or Fohat. Now, as I have said, there are two paths. When you reach kāraṇa sharīra you can either confine your