The One Manifests as Many
अग्निर्यथैको भुवनं प्रविष्टो
रूपं रूपं प्रतिरूपो बभूव ।
एकस्तथा सर्वभूतान्तरात्मा
रूपं रूपं प्रतिरूपो बहिश्च ॥ ९॥
agniryathaiko bhuvanaṃ praviṣṭo
rūpaṃ rūpaṃ pratirūpo babhūva .
ekastathā sarvabhūtāntarātmā
rūpaṃ rūpaṃ pratirūpo bahiśca .. 9..
As the same non-dual fire, after it has entered the world, becomes different according to whatever it burns, so also the same non-dual Atman, dwelling in all beings, becomes different according to whatever It enters. And It exists also without.
Commentary:
This Atman is uniformly present in all things; it is not different in different persons and things. It is not that the Atman is big in an elephant and small in an ant. Three examples are given here: the wind, the sun, and fire. Fire burns equally, without any partiality. It enters various objects and burns in various hues, putting on various contours, not on account of the difference in fire itself, but because of the medium through which it passes. As fire is one in its original state but when it enters the world it puts on various forms, likewise the one Atman that is uniformly present in all bodies appears to be various because of the differences in the bodies and intellects. These things called ‘men’, ‘animal’, ‘tree’ are due to the intensity of the manifestation of the Atman. When sattva predominates, we call it a genius because there is more manifestation of the Atman in sattva. In the animal and vegetable kingdoms, there is lesser manifestation of the Atman. And when there is no manifestation of the Atman because of tamas, we call it a stone, etc. But the Atman is uniform, One and Absolute, even as is fire. Internally and externally it is the same.
Swami Vivekananda Says —
As fire coming into this world is manifesting itself in various forms, even so, that one Soul of the universe is manifesting Himself in all these various forms.[Source]
Sri Ramakrishna Says —
MASTER (to M.): “I was meditating inside the net. It occurred to me that meditation, after all, was nothing but the imagining of a form, and so I did not enjoy it. One gets satisfaction if God reveals Himself in a flash. Again, I said to myself, ‘Who is it that meditates, and on whom does he meditate?'”
M: “Yes, sir. You said that God Himself has become everything — the universe and all living beings. Even he who meditates is God.”
MASTER: “What is more, one cannot meditate unless God wills it. One can meditate when God makes it possible for one to do so. What do you say?”
M: “True, sir. You feel like that because there is no ‘I’ in you. When there is no ego, one feels like that.”
MASTER: “But it is good to have a trace of ego, which makes it possible for a man to feel that he is the servant of God. As long as a man thinks that it is he who is doing his duties, it is very good for him to feel that God is the Master and he God’s servant. When one is conscious of doing work, one should establish with God the relationship of servant and Master.”
M. was always reflecting on the nature of the Supreme Brahman.
MASTER (to M.): “Like the akasa, Brahman is without any modification. It has become manifold because of Sakti. Again, Brahman is like fire, which itself has no colour. The fire appears white if you throw a white substance’ into it, red if you throw a red, black it you throw a black. The three gunas — sattva, rajas, and tamas — belong to Sakti alone. Brahman Itself is beyond the three gunas. What Brahman is cannot be described. It is beyond words. That which remains after everything is eliminated by the Vedantic process of ‘Not this, not this’, and which is of the nature of Bliss, is Brahman. (BG 13.31, Taittiriya Upanishad 1.6.2) (Source: Gospel of Sri Ramakrishna)