salvation, sadhana. The principal means is jnana or knowledge of the identity with, and non-difference from, Brahman, and meditation on this reality. Such meditation must transcend the ephemeral multiplicity of the phenomenal world. ‘Just as light which has no form appears to be endowed with different forms because of the object which it illumines,’ says the sutra, ‘Brahman which has no attributes appears as if endowed with attributes,’4 on account of ignorance. Brahman is non-dual pure consciousness, unconditioned and unblemished. That is why it cannot be circumscribed by definition and the
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