NATURE OF REALITY

[Ms Tercy Lonan]

NATURE OF REALITY
I
That something by possessing which there is nothing more advantageous to be possessed,
whose bliss is greater than the bliss obtained by any other source, by knowing which there is no
greater knowledge to be attained, should be understood as Brahman.
That something, after seeing which there is nothing more to be seen, after becoming which
there is nothing more to become, after knowing which there remains nothing to be known, should
be understood as Brahman.
That something which is all-pervading, around, above, below, which is Satchidananda
(existence, knowledge and bliss), which is without a second, endless, eternal, one and one alone,
should be understood as Brahman.
The everlasting, the one continuous experience-whole, which is attained by sublating what
is not it, that should be regarded as Brahman.
Brahma and others who depend on that Brahman who is second to none, enjoy happiness
proportionately by getting a very small amount of His supreme happiness.
All objects are united with That. All actions are united with Consciousness. Therefore
Brahman pervades everything, just as butter is in every particle of milk.
That which is neither subtle nor gross, neither short nor long, which is unborn, unchanging,
destitute of form, quality, caste and name, that should be understood as Brahman.
By whose light, the sun, etc., shine, but which is not illumined by these, and by whose light
all these objects shine, that should be understood as Brahman.
Like fire in a red-hot iron ball, Brahman, pervading the whole world, both internally and
externally, illumines it; and without being illumined by anything else, shines by its own light.
Brahman is different from the world, yet there is nothing which is not Brahman. If anything
other than Brahman is seen, it is as illusory as “water in the mirage.”
Whatever is seen or heard is no other than Brahman. Through Tattva-Jnana, this world is
seen to be Satchidananda, the secondless Brahman.
He who has the eye of Wisdom sees Satchidananda Brahman in all things, but he who has
not the eye of Knowledge cannot see it, just as a blind man cannot see the brilliant sun.

The Jiva (individual soul) melted in the fire of Jnana, kindled by Sravana, etc., is cleansed of
all impurities and shines by himself like burnt gold.
The Atman is the sun of knowledge that rises in the Akasa of the heart, destroys the darkness
of ignorance, permeates and supports all, shines and makes everything shine.
That actionless Paramahamsa who has given up the limitations of direction, place, time,
etc., who worships and attains the Atma which is all-pervading, eternal, blissful, spotless, becomes
all-knowing, all-pervading and immortal.