Prakrti is spiritually refulgent in the Brahmic Consciousness and Brahma’, Vis’n’u and Maheshvara only represent particular aspects of that Consciousness. But is it not the individuality of the unit sentient also, since it is the reflection of Cosmic Consciousness Itself? When the individuality is the reflection of Consciousness and if the mirror reflects everything whether crude, subtle or causal, then the individuality has to be spiritually refulgent as well. (In order to make help people to understand this philosophical principle easily, sometimes the Buddhitattva or the unit-intellect, and sometimes Purus’a, have been compared to mirrors, but this does not mean that Buddhitattva or Purus’a has any material relation with any earthly mirror).

The individuality also is not asleep or quiescent. Now the question arises, if the individuality is the reflection of the Cosmic Consciousness and if the former is also as much conscious, then who is lacking? Why can’t we realize it in its Cosmic maturity, as the full-fledged Brahma Himself? Why isn’t the reflection of omniety, evident in it in the fullest measure?

Sarvam’sarvamayam’ sarve jiiva’h sarvamaya’h
Sarva’vastha’su tatha’pyalpa’h sa va’ esa’ bhu’ta’niindriya’ni
vir’jam’ devata’h kos’a’m’shca srs’t’va’ pravishya’mu’dho
mu’d’ha iva vyavaharanna’ste ma’ya’yaeva.

Truly speaking, the individuality of the unit is as omni-present, omnifarious and all-pervading as the Cosmic Consciousness, because if the reflection is clear, we can know the original very well, because the reflection retains the full impress of the original. The Buddhitattva-like (Intellect-like) mirror also is capable of reflecting all the three states, crude, subtle and causal. But then I do not find any inconsistency in the fact of the individuality of the unit.

Practically the individuality is always its own characteristic self and it is certainly characteristically free Ciara’a Saha’be Mukul (that is, characteristically the microcosm is an emancipated entity). But we cannot catch the full reflection of Brahma on the unit-Mahattattva (I-feeling). For this Cosmic Consciousness is not at fault, the fault lies with the plate of our unit-Mahattattva. If the reflection of just a foot of an elephant is caught in a small mirror instead of its full figure, it will look like a pillar in that mirror. Now which of the two is to blame for this wrong impression of the elephant in the mirror – the elephant or the smallness of the mirror? So Sa’dhakas have to increase the dimension of the plates of their Mahattattva, and also they will also have to make it scrupulously clean, so that they may reflect the entire universe in themselves. Partial reflection makes the world appear to be disjointed and heterogeneous. But when you will be able to see this heterogeneous world fully on your mental plate the world will not any more appear to you as the world, but only as the product of your imagination. Then, possessed with such a vast mind, you will further realize that you are not “you” any more – your “you”-hood is being absorbed in the speckless, super-white effulgence of that Empyreal Splendour.

Paos’a Pu’rn’ima’ 1956, Bhagalpur
Subha’s’ita Sam’graha Part 3

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