The real and the false: РІР‚ВThe realРІР‚в„ў here means the realities commonly so-called,-on account of the context: it does not mean the Absolute Reality, forР”В«rahman, the Absolute Reality, is one alone. РІР‚В The consciousРІР‚в„ў means the sentient beings, and РІР‚В the unconsciousРІР‚в„ў the insentient objects such as stone. Wherefore, these attributes of the formless pertain only to the category of the differentiated being. and these-namely, air and ether-are indefinite and also constitute the non-abode. РІР‚ВThe beyondРІР‚в„ў denotes PrР”РѓР±в„–вЂЎa (vР”Рѓyu or air), etc. Though РІР‚Сљthe beyond,РІР‚Сњ etc., are spoken of as the attributes of the formless, still they pertain to objects in the differentiated world, inasmuch as they are said to have come into being after creation. That which is opposed to this is non-abode, that which dwells in another, such as odour and taste. The abode: the seat, such as the flower, sugar. Abode constitutes an attribute of form and the non-abode of the formless. So also they are the abode and the non-abode. Thus, form and the formless are respectively the definite and the indefinite, the visible and the invisible. These two, the definite and the indefinite, are only descriptive attributes of form and the formless respectively. What is opposed to this is the indefinite, that which can be spoken of only in vague terms, as for example, the minute distinctions of a particular taste such as sweetness or of a particular odour, and so on these cannot be fully described.

The definite: What can be fully defined, as, this pot which is here before me with its body widely bulging out, which is made of clay, a tangible object capable of holding water. The definite is that object which is distinguished from other classes of objects and from other objects of the same class, and known as existing at a particular time and a particular place that which can be specifically pointed out РІР‚Сљthis it is.РІР‚Сњ What is opposed to the definite is the indefinite. Though thus differentiated and spoken of as form and formless, they still remain one with the Р”Р‚tman in time and place, and therefore He is said to have become the being and the beyond. These,-forms and the formless,-which, prior to creation, resided in the Р”Р‚tman, undifferentiated in name and form, are (now, at the beginning of creation) differentiated by the Р”Р‚tman dwelling within them. Thus, Brahman transformed Himself into the four categories of things. To these two categories should be added two other categories composed of their abhР”Рѓvas or negations. Under these two categories are brought together all objects which are distinguished as the visible and the invisible. The BР±в„–вЂєhadР”РѓraР±в„–вЂЎyaka-upa-niР±в„–Р€ad teaches, in the words РІР‚СљForm comprises this, what is distinct from air and from ether,РІР‚Сњthat the three states of matter other than air and ether, namely, earth, water and fire, are corporeal, and describes them as sat or the being, РІР‚Сљthis is the being air and ether being described as tyad or the beyond. РІР‚В The beingРІР‚в„ў refers to the visible objects, the three states of matter, namely, earth (pР±в„–вЂєthvР”В«), water (ap) and fire (tejas) and РІР‚В the beyondРІР‚в„ў refers to the two invisible states of matter, air (vР”Рѓyu) and ether (Р”РѓkР”РѓР•вЂєa). Having entered in the form of the perceiver (bhokР±в„–Вri) the bodies that were created, He then transformed Himself into the objects of perception, the being and the beyond, See. Having entered the creation, He became the being and the beyond, the corporeal and the incorporeal, form and the formless, mР•В«rta and amР•В«rta.Р”Р„ll things from the AvyР”РѓkР±в„–вЂєta or Unmanifested Being down to the bodies are included in these two classes of objects, form and formless.-(S). That having entered, both the being and the beyond He became, the definite and the indefinite, the abode and the non-abode, the conscious and the unconscious both the real and the false did the Real become, and whatever else is here. TadanupraviР•вЂєya | sacca tyaccР”Рѓbhavat | niruktaР±в„–С“ cР”РѓniruktaР±в„–С“ ca | nilayanaР±в„–С“ cР”РѓnilayanaР±в„–С“ ca | vijР“В±Р”РѓnaР±в„–С“ cР”РѓvijР“В±Р”РѓnaР±в„–С“ ca | satyaР±в„–С“ cР”РѓnР±в„–вЂєtaР±в„–С“ ca satyamabhavat | yadidaР±в„–С“ kiР“В±ca | tatsatyamityР”РѓcakР±в„–Р€ate || 8 ||Р”РЃ. Having thus proved the existence of the ParamР”Рѓtman by referring to His presence in the body as jiva, the perceiver, the Р•вЂєruti, with a view to afford a further proof of His existence in the form of the objects of perception, now proceeds to teach that He has transformed Himself as the objects of perception.

Taittiriya upanishad 1.9