But thought the two abstract notions have to be realized (to use a
spatial metaphor) in the same place, the intrinsic nature of the
realization of God within is qualitatively from that of the realization of
God without, and each in turn is different from that of the realization of
the Ground as simultaneously within and without -- as the Self of the
perceiver and at the same time (in the words of the Bhagavad-Gita) as
"That by which all this world is pervaded."
When Svetaketu was twelve years old he was sent to a teacher, with
whom he studied until he was twenty-four. After learning all the Vedas,
he returned home full of conceit in the belief that he was consummately
well educated, and very censorious.
His father said to him, "Svetaketu, my child, you who are so
full of your learning and so censorious, have you asked for that
knowledge by which we hear the unhearable, by which we perceive what
cannot be perceived and know what cannot be known?"
"What is that knowledge, sir?" asked Sveltaketu.
His father replied, "As by knowing one lump of clay all that is
made of clay is known, the difference being only in name, but the truth
being that all is clay -- so, my child, is that knowledge, knowing which
we know all."
"But surely these venerable teachers of mine are ignorant of
this knowledge; for if they possessed it they would have imparted it to
me. Do you, sir, therefore give me that knowledge."
"So be it," said the father.... And he said, "Bring me
a fruit of the nyagrodha tree."
"Here is one, sir."
"Break it."
"It is broken, sir."
"What do you see there?"
"Some seeds, sir, exceedingly small."
"Break one of these."
"It is broken, sir."
"What do you see there?"
"Nothing at all."
The father said, "My son, that subtle essence which you do not
perceive there -- in that very essence stands the being of the huge
nyagrodha tree. In that which is the subtle essence all that exists has
its self. That is the True, that is the Self, and thou, Svetaketu, art
That."
