Verse 20

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~ fl cli "1 J If:il ul c=il ci ""cil ~~: I

ms~ f:.l~ 1f:.l~q~f4~ch: fllj,Gl(id: II ~0 II
brahma satyalll jaganmithyetyevalllrfipo
viniscayal) I
so 'yalll nityanityavastuvivekal)
samudahrtal) I I 20 I I
20. A firm conviction of the mind to the
effect that Brahman is real and the
universe unreal, is designated as
discrimination (Viveka) between the
Real and the unreal.
 Hindi Meaning

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~ * fl-$:cfi~ ~ cfil ~a~ cfi~--11 ('11<11

'51<1--11) efT (~2:rr~) cfQ cfiei I '11 Id I ~ II

htt s: 1/u anishads.or .in/otheru anishads/72/34

35. (37) Austerity. is the burning, in the fire
of immediate realization of the world's
falsity, of the seed of imagination fashioned
by the desi_re to secure the power of
Brahma, etc.

http ://www. ved a rah a sya. net/ n i ra Iam b. ht m

 37. What is Tapas?
'fapas is the act of burning-tliroagh the fire of direct cog-
nition of the knowledge that Brahman is the truth and the uni-
verse, a, myth-the seed of the deep-rooted desire to attain the
po,vers of Brahma, etc.

archive.or details
inoru ani00xxxxuoft/ n39/mode
 TRANSLATION
Those who are seers of the truth have
concluded that of the nonexistent there is no
endurance, and of the existent there is no
cessation. This seers have concluded by
studying the nature of both.

2.16 bg
 TRANSLATION
They say that this world is unreal, that there is
no foundation and that there is no God in
control. It is produced of sex desire, and has no
cause other than lust.

Bg 16.8
According to them the external world is
nonexistent. Does it mean that the objective
world is absolutely non-existent like the horns
of a hare, or does it mean that it is unreal
even as the world seen in a dream is unreal.
The Sutra refutes the former view. In that
case we could not have experienced it. The
external world is an object of experience
through the senses, and cannot therefore be
altogether non-existent like the horns of a
hare. The Buddhist may say that he does not
affirm that he is conscious of no object, but
only that what is seen in his consciousness
alone shines as something external. But then
the very nature of consciousness itself proves
the existence of external things different from
consciousness, for men are conscious of
things or objects of perception, and nobody is
conscious of his perception merely. The very
fact that the Bauddhas say that the internal
cognition appears 'as something external'
shows that the external world is real. If it
were not real, the comparison 'like something
external' would be meaningless. No one says
that Devadatta is like the son of a barren
woman.

- sri acharaya on Brahm sutra 2.2.28

 "- ~ '.. ~- •~ ~ I"':'.

"~j~ce this.~ nj ~~r-se did ttot exist pitj~<)F

1

io its creation and will.no lon_g er exis~

aft er ii~ andihilat~on , 'we ~aricltide
- ,# ._.,_ I..._ -..... -,_ :-Ii
·t nat fn the iµteriinj it ~is. ti.Q.i fiffig1(in0j.\~
ithan a manifesi:atibn imagined it o- be
visible within YoU, whose ·spii itual.
I ~ ...,.-

enj oy }Il e nJ ~ne'1¢t changes. We l~ken.

this ·universe t0 the transformation of ·
various~ material· s ubstances into ·
dit ~rse .forms. Certain!¥ ~rth~se who
belieV;e~ that.-. :'.f his. :figment
..
·•_o i .t he
~im agination .~ is substaiitiallf. ;real are
~

l:· 9 t •

., les§·intellige_~~-

"' 10.87.37
Just as a dream is merely a creation of
one's intelligence but has no actual
substance, similarly, material
lamentation, illusion, happiness,
distress and the acceptance of the
material body under the influence of
maya are all creations of My illusory
energy. In other words, material
existence has no essential reality.

"'11.11.2
·~There~ore thi~ entire universe, which
I ~ •

!like a dreaIJI. j s by ~patJi.r e ',~pt eal,

nevertheless appears real, and thus~iti
• ,I'

•=Q.6~~1:·s}~o ne's consciousness and assail's

10Jl,E: with repeate~ ~~ iset.,i.es: . ~ ~is
uniYerse; appears real because it is
.. L• ,\..... .,.

~~~ifested by the pQt e)lcy af jl!lbsion

.._ r • ~" ,- "'

~manatiQg~{ro~ ~You, whose u rtli~ ited

\transcendental \.f orms a:ue; full! of :
r t terna1 happines~ and knowledge.

~ 10.14.22
 ,,
C~om.-)Jlencemen
.
t, and
maintenance a:Pe .t he stagesI
of
'jriateriall cau·sa -.l ~lilJiat which
cort_Si~~e_ntiy acco~pa~ies iii~ ~thes~.
material phases from one creation .t o
another and '-r emains
. ,aJlone when all
.

J;nat_e i;iat p'h ases are an:_P,i~)lated ls ,~, e

1
.o ne eternal.

11.19.16
Verse 6.2.3
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~l!fcf Gig~ \.1"11QQfa <nf"1T~ lf$f-q!!fo Gig~ 1-1"11QQfa ~~ I ~ qq'q ~ ~ ~ e ll ~lll«i\ilfl ~ l'IG~
~llf...~.~ II

tadaik~ata bahu syarn prajayeyeti tattejo'srjata tatteja aik~ata bahu syarn prajayeyeti tadapo'srjata I
tasmadyatra kvaca socati svedate va puru~astejasa eva tadadhyapo jayante 11 6.2.3 1 1
3. That Existence decided: 'I shall be many. I shall be born.' He then created fire. That fire also decided: 'I
shall be many. I shall be born.' Then fire produced water. That is why whenever or wherever a person
mourns or perspires, he produces water.
Word-for-word explanation:
Tat, that [existence); aik$aCa, decided; bahu syam, I shall be many: prajayeya ici, I shall be born; cat, that
[existence]; asfjata, created; teja/:1, .fire; cat ceja/:1, that [existence as] fire: aik$ata, decided; balm syam, I shall be
many; prajiiyeya iti, I shall be born; rat, that [fire]; apa{1, water; as,jara, created; rasmiir, that is why;yarra kva ca,
whenever and wherever; pitru$al;t, a person; socati, grieves; svedate vii, or perspires; tar, [it happens) that; tejasa~1
eva, from fire; apa~1 adhijayante, water comes.

Commentary:
The word aik$ara means 'saw: 'thought,' or 'decided.' It can only apply to a conscious principle, because only a
conscious principle can decide or think or see. And only a conscious being can say that he will be many.
The scriptures say that this Existence, or Brahman, is one without a second, always the same, unchanging, and
unchangeable. So how can it at the same time be many? Vedanta says that it is like a lump of earth sometimes
taking different forms of pots, cups, etc. Or it is like a rope which sometimes looks like a snake. The change is only
in names and forms. It is not a real change.
Vedanta says, this applies to all that we see in this world. Underlying the seeming diversity there is unity. This
unity- this One- supports the diversity. It is this One that has become many, but only in appearance. To go back
to the example of the ea11h, the earth remains earth, though in appearance it may take the form of a lump or of
some pots or of some other things.
An apt description of this is 'unity in diversity.' It is Brahman that has become everything- space, air, fire, water,
earth.
Then the question arises, how can fire, which is inanimate, think? The answer is that here fire stands for
Brahman. Brahman as fire is making things happen. Brahman is the source of everything. It is the base, the
reality. Just as earth can be in the form of a lump or a pot, similarly, Brahman can be in the form of fire, water, or
something else.
It is not that Brahman undergoes any change. Brahman remains Brahman. It is Sat, eternal Existence. It is the
Absolute. It is never conditioned by anything. When it says it will be 'many,' it means it will appear in many
forms, just as earth or gold can be in many forms. But it must be borne in mind that this Existence is also pure
consciousness.

Chandogya upanishad 6.2.3