Therefore the phrase characterised by massive knowledge appears in the verse. Since the states of waking, sleep, Yoga Simhasana Pose and deep sleep in subjects are dominated by ignorance, these are characterised by differentiation. The fourth state, on the other hand, embodies massive knowledge, illumination, and bliss because of the dissolution of subject-object differentiation including their residual impressions. Therefore, the fourth state lurya, whose nature is pure consciousness, is different from the others, though it is present in the three states of waking etc., while at the same time existing above them.
In this way Brahman, who is the supreme, non-dual Being and is absolutely free and full-in-himself, manifests in and through the three states. 36 It may be asked: Given that he the Self is held to permeate all subjects, is the pure supreme Self subject to the ignorance that is found in the different limited subjects on the empirical plane? The reply is no, and is indicated with the help of an illustration in the following verse: Just as the vast expanse of sky is not defiled by clouds nor smoke nor dust, so the supreme Being is not affected by the changes of maya. Yogaraja’s commentary on verse 36 Just as the surface of the sky is intrinsically pure and is not defiled by clouds, smoke, or dust floating on the horizon, nor is its permanence and wide expanse affected by them, and just as it the Self also remains undefiled under all different situations, like the sky reflected in a clear mirror, and is always recognised as such, so it the Self never loses its essence in different situations and conditions like the birth, death, etc., of limited subjects which are emanated from ignorance caused by the changes in maya. The supreme Being is both the source of the emanation and the resting place of all Living beings.
That he always manifests himself as all limited beings is pointed out by using the word supreme in the expression supreme Being in the above verse. Hence the Lord is like a magician untouched by the exercise of his magical powers who is unblemished by the modifications of the self-born mays. This has been stated by my great great grand teacher Utpaladeva in his work Ajada-pramatr-siddhi: Although the manifestation of the ultimate Being is restricted in limited beings by the vital breath and the physical body, it remains unaffected in the supreme Being. The vital breath is also his form; how then can he be affected by it? Since the real essence of all limited beings is pure consciousness, how can they be conditioned by different situations such as birth, death, delusion, suffering, happiness, etc? The answer is given |in the following verse citing a suitable example: When the ether in one jar is filled with dust, the ether in other jars is not then defiled. This is also true for those souls that undergo differentiation with respect to joy and sorrow.
Just as the ether in a jar is not contaminated from the dust particles in the ether in another jar, despite the fact that the ether in all of them is common, similarly the numerous limited beings remain essentially the same despite their mutual differentiations. Although ether is intrinsically free from contamination and is extensive and eternal, it becomes contracted on account of being limited by a jar. The contraction of ether in spatial terms arises from its limiting property, a particular jar. The nature of ether, for example one surrounded by a jar, the other by a piece of cloth, etc., which has been made fragrant by the use of sandalwood or musk or some other substance, is not changed since it’s essence remains ether.
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