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 ^ VIVEKACHUDAMANl

prima facie view, and the refutation is given in the next few Slokas. ]

213-4. The Gum answered : Thou hast tightly said, O learned one ! Thou art clever indeed in discrimination. That by which all those modifications such as egoism etc. and their absence as well which follows (during deep sleep) are perceived, but which Itself is not perceived, know thou that Atman — the Knower — ^through- the sharpest intellect.

[ The argument is this : The Atman as the eter- nal Subject must remain always. Otherwise there being no Subject, knowledge itself will be im- possible. Even in the Sushupti state there must be the eternal Subject behind to record the blissful memory of that state. To take a familiar example : In a bioscope there must be the screen to allow the moving pictures to coalesce and form a connected whole. Motion presupposes rest. So the ever-changing Prakriti must have behind it ibc immutable Atman.

Through the sharpest intellect — An echo of Hatha Upanishad I. Hi. 12. ]

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