It stands* single by his Maya power and not by its nature. Hence the sages say that non-dualism is the ultimate truth. 24-25a. The difference is due to the nature oiAvyakta (the unmanifest). That Maya has the Atman for its support. Just as the sky does not become dirty or soiled due to the con¬ tact with smoke, so also the Atman is not vitiated due to the effusions of the Antahkaram (the inner sense-organ or mind). 25b-26a. The unattached (pure) crystal piece shines by dint of its own lustre, without any conditioning cause, so also does the pure Atman shine untouched by any conditioning causes. 26b-27a. Clever people call this universe as being of the *As this statement is contradictory, the other reading ekah sa bhidyate is preferable. It means “Although the Atman is one, it appears as many through his Maya Power and not due to his inherent nature”. II.2.27b-35a 345 form of knowledge. Other people with vitiated vision* (followers of heretic paths) see it in the form of matter or the objects. 27b-28a. The Atman or spirit is by nature steady, devoid of Gun as, omnipresent and of the nature of consciousness. But it is looked upon as matter by men of wrong (heretical) outlook. 28b-29a. Just as the pure crystal when in contact with a red object like Gunja seeds appears to be red, so also the great Being is seen (in the form of the objects or Gunas). 29b-30a. Hence the Atman should be worshipped, pon¬ dered over and heard by the seekers of liberation, as being in the form that is imperishable, pure, eternal, omnipresent and unchanging. 30b-31a. When consciousness ever appears everywhere in the mind of a faithful Yogin, he attains the knowledge of the self. 31b-32a. ** When [one observes all living beings as abiding in the Atman and the Atman in all living beings, the Brahman is realised. 32b-33a. When the Atman is in the state of Samadhi (Trance), he does not perceive the living beings. Then he has become one with the Supreme Soul. The Atman is absolute then. 33b-34a. When all the passions that stick to the heart, drop off, the scholar becomes immortalised and attains welfare {mok^a)'\. 34b-35a. When he realizes the whole variety or the separate states of the living beings as stationed in the One and as evolved from just that One—he attains the Brahman. *The word jnana-drsfibhih in the text is unsuitable. It should be jqjnana-drs libhih) **BG. 6.29