Chapter 13 Shloka 30

यदा भूतपृथग्भावमेकस्थमनुपश्यति।

तत एव च विस्तारं ब्रह्म संपद्यते तदा।।३०।।

When the individual perceives

the manifold existence of all beings

 as established in That One, and sees

this entirety as emanating from That One,

then he verily becomes one with Brahm.

Chapter 13 Shloka 30

यदा भूतपृथग्भावमेकस्थमनुपश्यति।

तत एव च विस्तारं ब्रह्म संपद्यते तदा।।३०।।

Now the Lord relates the consequence of perceiving all beings as the One Atma.

When the individual perceives the manifold existence of all beings as established in That One, and sees this entirety as emanating from That One, then he verily becomes one with Brahm.

Dear little one, the Lord says that when the individual:

a) perceives unity in diversity;

b) sees That One form pervading all forms;

c) witnesses indivisible unity in apparent diversity;

d) sees Vaishvanar in the entire creation;

e) witnesses the Atma Essence in the entire creation;

f) then he verily sees the Truth.

­­–  He also then sees this entirety emanating from That One;

­­–  He sees That One in diverse forms;

­­–  He sees That Integral Essence of Truth in the varied forms of the universe;

­­–  He witnesses the One Omkaar in divided constituents;

­­–  He sees That Unmanifest One in all manifest forms.

1. He thus gets established in the Truth.

2. He becomes a knower of the Truth and indeed an embodiment of It.

3. He becomes an Atmavaan and a manifestation of Brahm Himself.

4. He renounces the intellect which was subservient to the body and merges with the Supreme.

5. He is replete with the attributes of the Supreme.

That is, becoming one with the Atma, he becomes an Atmavaan. Alternatively it could be said that he renounces illusion and is absorbed into the Indivisible Truth. First erasing ignorance with knowledge, he then transcends even knowledge.

a) After acquiring all the divine qualities, when he relinquishes attachment even to divinity,

b) Having attained complete knowledge, when he renounces attachment with that knowledge,

c) Having gained establishment in the attribute of Sattva, when he renounces attachment even with that attribute,

then that one:

­­–  transcends both sat and asat – truth and falsehood;

­­–  transcends the body idea;

­­–  transcends the intellect which pertained to the body self.

Little one, at that moment, having renounced the body idea, such a one, knowing himself to be the Atma, realises that all others too are naught but the Atma. He perceives the seemingly divided Atma Essence in all.

It is not easy to understand this: how does the Atmavaan consider others to be the Atma also – when they are fettered by and manifest varied attributes?

Little one, he who knows himself to be the Atma, witnesses only the Atma as omnipresent. He perceives all as akin to himself. He also knows that all qualities being essentially inert, are non-doers; the Atma too is essentially a non-doer. Thus it is the idea of doership which is the real doer. This illusory world is the creation of ‘I’, the mind the intellect and the ego. It is merely one’s internal aberration.

Little one, the qualities will inevitably do what they are designed to do:

1. Qualities will continue to be influenced by other qualities.

2. Qualities will inevitably attract some and repel other qualities.

3. Qualities will be influenced by other qualities and thus keep changing.

However, all this happens spontaneously. And all this transpires within the authority of That Supreme Atma. He who knows this, only he truly knows. He who is ignorant of this truth, knows naught. The knower of this truth attains Brahm.

Little one, all are one in the Atma Self. All are equal in the Atma. All differences lie latent in the qualities. He who perceives all as the Atma, verily attains Brahm.