शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

92 SIVAGNANA BOTHAM.
(b.) The eye, which points out all things, cannot see
itself nor can it see the soul which enables it to see. And
the soul, which enables the eye to see, cannot see itself nor
God who enables it to see. As God is one with the soul
when it so understands, so examine the way in which he so
exists in thy understanding.
Second Argument.
Churnika.—Hara will appear to the soul when it re-
linquishes the world (Pasa.)
Varthikam.—It should be found by experience when
the soul sees the world which is Asat as Asat, it will find
its being, where it was, before in Gnana Sorupam; just as
when the colours reflected on a mirror are understood to be
colours, we can see the mirror itself.
Illustrations.—(a.) Will not the Lord who is Nirguna,
Nirmala, eternal Happiness, Tatparam (above all things)
and beyond comparison, and appears to the soul when
it gets rid of the Tatwas such as Akas, &c., will not He
appear as a far transcending Wonder and as an inseparable
Light of its understanding ?
(b.) When thou seest all the world as Asat, then
understand what remains is clearly Sat. Yet thou who
hitherto hadst knowledge of the world art not Sat. If thou
unitest thyself to Sat and obtainest its Divine Form, Asat
will altogether leave thee.
(c.) When the soul leaves Asat on finding that what
he had known is not Sat, and examines the Lord of the
universe in itself and perceives Him as itself, it leaves its
Pasam by His aid, as the snake bitten man is cured by the
Snake charmer contemplating on Garuda.