188. Drushe drashtrudrushye bhinne mitarupapraveshah.
Translation: For the sake of the existence of the sight, the seer and the seen must be separate. Even if the seer enters the seen, the entry must be through a limited form only.
Explanation: The simultaneous entry of God into the entire creation like the case of worldly cause and effect contradicts the very basic reason for creation. According to the Veda, the basic reason is the entertainment of God by watching His creation. The seer must be different from the seen so that the sight connects the two leading to entertainment. If the seer becomes the seen or pervades all over the seen, the connecting sight disappears. For the convenience of the sight, the seen must be separate from the seer. Even in the case of the entertainment of a person, by seeing his own imaginary world, the seen is in the seer but the seer is neither in the seen as said in the Gita (Natvaham teshu te mayi…) nor is the seen itself as said in Veda (Neti Neti .., Nedam tat…). When there is a requirement, the seer can enter into the seen through a limited form only so that the seer can see the rest of the seen. Hence in the Veda, the first stage is the creation of the world by God within Himself as the imagination and observing the world as a seer separately. The second stage is the entry of the seer in to seen through a limited form called the human incarnation as per the requirement.
189. Atmohopamaa bahvamsheshu asparshe maayavi shruteh.
Translation: The simile of awareness creating imagination is good in several aspects. Another simile of magic and its master is used in the aspect of untouched cause as given by the Veda.
Explanation: The awareness in the form of mind creates imagination or dream. This is a good simile only in the case of God creating the world. It is a good simile because several aspects are similar. The imagination is within the mind and is fully controlled by the mind. The imagination is relative truth and the mind is the absolute truth. The relative truth can totally disappear leaving the cause. All these are merits of the simile. Due to such a lot of merits even a metaphor can be used here so that we can say that God as awareness and the world as imagination. This does not mean that the simile and the concept are one and the same and hence God is awareness and world is just His imagination. This also does not mean that all the aspects of the simile must be seen in the concept. For example, in this simile, the missing aspect is that God is not in the world as the awareness is in the imagination. The imagination being a modification of the awareness like the chain of gold can show the cause in the effect. Any part of the imagination is awareness only. Any part of the chain is gold only. But the Gita says that God is not in the world (Natvaham teshu…). The Veda also supports it (Neti neti…, Nedam tat…). To cover this missing point, another simile of magic master creating magic is taken. Anywhere in the magic, the magic master is not seen. This simile is given by the Veda (Indro maayaabhih…). Hence, God is not touched anywhere in the entire world and no characteristic of God can be seen anywhere in the world.
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