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VICHAR MALA.
Nature of Brahma as site is thus declared:"I am one," this cannot be maintained.
How can it be said to be two.
It is perfect: neither subject to growth and Decline; and knows no change.
Number one has neither name, genus, or attribute therefore Brahma cannot be identified with it, how can number two therefore do it? for the wish to do (praviti) is caused by a word having quality, action etc., and they are wanting in Brahma, so that to say, Brahma is not perfect and liable to growth and decline is absurd.
Neither Viswa, nor Taijas,
Neither Prajna, nor Turya
In him; naturally knowing is he: 'I' and 'Thou' there is none.
Here we find Self, differentiated from Viswa, Taijas, Prajna and witness. He is pure intelligence and there is no egoism or conceit of 'I' and 'Mine' "Thou' and 'Thine'. ViswaConsciousness associated with collective totality of gross bodies is called Vaisanara, for the conceit that it is universally present and Virat for it manifests in divers forms.
Viswa, Vaisanara, Hiranyagarbha, Taijas and Prajna are one and the same, as the space absorbed by a collection of several trees included in a forest is one, or the reflection of sky in several small collections of water included in the vast expanse of sea or ocean is one.
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For the conceit of the waking, Dreaming and profound slumber; Who experiences them all; Blissful is that [Self].
In the last verse, we find Viswa etc., have been shown
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