In order to clarify the non-dual Saivite position and support its doctrine of pure monism a concrete example from our daily life is given, stating that the relationship between the supreme tattva and the universe is one of duality in unity. He says: When reflected with all their distinct traits and individual features in a clear mirror, a city, a village, hamlets, the walls surrounding them, buildings, fields, big rivers, rivulets, fire, trees, mountains, animals, birds, men, women, etc., all appear to relinquish their separate existence and give up their traits. But even while manifesting themselves as non-different from the mirror, they retain their individual existence and are manifested individually with their characteristic traits. A jar is manifest in the mirror differentiated from cloth, and vice versa. All the objects reflected in the mirror are perceived there, differentiated from each other. Nothing is perceived in the mirror as existing apart from it, the reflecting medium.1 In our ordinary experience the world of objects whose reflections are perceived as existing identified with the mirror are also perceived as different from the mirror. Does the mirror then disappear while reflecting an object like a jar? The reply given is: No, this is not the case, because the objects reflected in the mirror are manifested not only as having a dependent existence but they also exist apart from and independent of the mirror.
Likewise the mirror, despite holding reflections within itself, actually exists as distinct from and independent of its reflections, and is cognised as such. The mirror, in becoming identified with the reflection of objects, does not thereby lose its independent existence, which would render it unperceivable. Despite persons having the experience of objects in a mirror, the knowlege that this is a mirror remains an uncontradicted experience. Objects like a pot though appearing in the mirror do not characterise the mirror or change its essential nature, causing us to have the experience this is a pot-mirror or this is a doth-mirror, thus obliterating the very existence of the mirror as a reflecting medium.2 Neither do the differences caused by space or time in such cases result in the obliteration of the mirror’s independent existence. Therefore it must be recognised that the mirror, possessing the capacity for reflecting different objects, remains always a mirror, and thus no damage is done to the theory of reflection.
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