IV 18 drsyam pasyan svamatmanam na drasta samprapasyati
prapancakranta samvitteh kasyodeti nija sthitih (27)
O Rama, the tree in a seed grows out of it after destroying the seed: but Brahman creates this world without destroying itself - the tree (world) appears even when the seed (Brahman) is as it is.
Hence, it is impossible to compare the incomparable Brahman with anything whatsoever; whereas the tree, etc. are definable material substances, Brahman is nameless and formless being.
It is Brahman alone that becomes what appears to be of a different nature; yet, from another point of view, it does not so become, for it is eternal and changeless.
One cannot therefore posit anything concerning Brahman: it is not possible to say that it has not become all this, nor is it possible to say that it has become all this.
When the self is seen as an object, the seer is not seen (realised); as long as the objective universe is perceived one does not realise the self.
When you see the mirage as water, you do not perceive the rising hot-air; but, when you perceive the hot-air, you do not see water in the mirage!
When one is truth, the other is not.
The eyes which perceive all the objects of the world, do not see themselves.
As long as one entertains the notion of objectivity, the self is not realized.
Brahman is as subtle and pure as space.
It cannot be realised by any effort whatsoever.
As long as one sees what is seen with the inner feeling that they are objects of perception (himself being their separate seer or subject), the realisation of Brahman is far indeed.
It is only when the division between the seer and the seen is given up, only when the two are 'seen' as of one substance, that the truth is realised.
There is no object which is totally of a different nature from the subject.
Nor can the subject (self) be seen as if it were an object!
In fact, the subject (self) alone appears to the sight as the seen (object): there is no other object of perception here.
If again the subject or the self alone is all this, then surely it is not even the subject or the seer!
There is no division in such a vision.
Just as sugar becomes diverse sweetmeats without ever losing its natural sweetness, this infinite consciousness or Brahman visualises itself as all this infinite diversity without ever divesting itself of its essential nature.
There is no limit whatsoever to the manifestation of this infinite consciousness.