As a matter of fact, Caitanya* (consciousness) or the Atman is neither Maya nor the Vital Breath. Just as the relation between light and darkness cannot be deemed possible, so is the relation between Prapanca (the visual illusory world of diversity) and the supreme Soul. 1 lb-12a. Just as shade and the sunlight are mutually distinct and different in this world, in the same manner, the world and the purusa are intrinsically and factually different. 12b-13a. Should it be argued that the Atman is innately soiled or dirty, created and changeable, it can never be liberat¬ ed even in hundreds of births. 13b-14a. The liberated sages visualize that their Atman is intrinsically devoid of aberrations or change, free from Dvan- dvas (mutually chasing opposites). They realise that the Atman is blissful in form and unchanging. 14b-15a. The ideas that “I am the doer”, ‘T am happy”, “I am unhappy”, “I am lean”, “I am stout” etc. are caused by the ego. They are superimposed on the Atman by the people. 15b-16a. Vedic scholars assert that the Atman is the witness, beyond the range of Prakrti. It is the enjoyer, imperi¬ shable, enlightened and permeating everything. Hence, the worldly existence or Saihsara of all embodied beings originates from ignorance. ♦v.l. accepted as ma caiva of the venkt. Edt. gives no subject to the predicate. 344 Kurma Pur am