Vishnu.Sahasranama.with.the.Bhasya.of.Sankaracharya_text

16 VISHNU SAHASRANAMA
different basins of water." The S've. Up., (.1-10) says :
" The One God rules the perishable (Pradhana) and the
Self." Chcha. Up. (7-26-2) " He becomes one." Another
Sfruti says : " He pervades through that," " That He only,
by this divine eye, the mind, perceiving all the objects,
enjoys." "The Supreme and unchangeable Self only is
the Jlva." Br. Up. (III-4-7) says : " He entered thither,"
" One should worship Him as the Self," (IV-5-19) " That
this Brahman is without cause. ..." (V-7-23) " There is no
other seer but He, . . . there is no other knower but He,"
(VI-4-22) " And He is that great unborn Self, who consists
of Knowledge," (III-4-10) " He who worships other deities
. . ." (Chcha. Up. (VI-8-7) " All this is Atman." (Bh.
Glta, XIII-L) says : " Understand Me as the knower of the*
field (Kshetra)." Yoga Yajnavalkya says: " Just as the
sparks fly out from the heated iron-ball, so the worlds proceed
from the Atman." Brahma Purana says : " The unborn
is said to be born when he takes a form." Again,
" as a piece of rope lying on the floor on a dark night
appears as a serpent to the eye affected by the darkness,
and as the one moon seems as two, so Paramatman, the
Supreme Purusha, ever-existing, self-radiant, and allpervading,
seems as many in the various vehicles ; and
one imagines himself as the actor through ignorance due to
egotism." The S'rutis again (Br. Up., 6-3-21) say : " Thus
this person, when embraced by the Intelligent Self. . ."
(Chcha. Up. VI-8-1) " He becomes united with the True."
Another saying is :
" Deluding Himself by His own Maya
of duality, Hari subjects Himself to the influence of
attributes." (Bh. Glta, 15-10) says : " The deluded do not
perceive Him when He departeth or stayeth," (5-15) " The
knowledge is veiled by ignorance." In another place it is
said : " Avidya consists of (all objects ranging) from
Avyakta (unmanifested Prakriti) down to Vis'esha (to
particular species) ;
" This was darkness before." (Chcha.
Up., VI-1-4) " The difference being only a name." Again