PANCHADASI--- part 13

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PANCHADASI E-text source:- www.celextel.org 9. Just as the hills etc., in a picture are not painted as dressed in clothes, so the inert objects like earth, are not endowed with the reflection of consciousness.
10. The confusion of considering this transmigration (with the attendant pain and pleasure) as real and affecting the supreme Self is called nescience. It is removed by the knowledge of Reality.
11. It is the Jiva, a ‘reflection’ of the Self, which is affected by the pain and pleasure of this transmigratory life, but not the real Self. This understanding is called knowledge. It is achieved through discrimination.
12. Therefore one should always enquire into the nature of the world, the individual Self and the supreme Self. When the ideas of Jiva and Jagat (world) are negated, the pure Atman alone remains.
13. By negation it does not mean that the world and Jiva cease to be perceptible to the senses, it means the conviction of their illusory character. Otherwise people would be automatically liberated in deep sleep or in a faint.
14. ‘The supreme Self alone remains’ also means a conviction about Its reality and not non-perceiving of the world. Otherwise there would be no such thing as liberation in life.
15. The knowledge arising from discrimination is of two kinds, indirect and direct. This process of discrimination ends in the achievement of the direct knowledge.
16. The knowledge that ‘Brahman is’ is indirect, the knowledge that ‘I am Brahman’ is direct.
17. We now consider the nature of the Self with a view to having its direct experience, through which the Jiva is immediately liberated from all worldly fetters.
18. The Self as consciousness absolute is spoken of as Kutastha, Brahman, Jiva and Ishvara, just as, for instance, Akasa (ether) is called ‘pot-Akasa’, ‘all embracing Akasa, Akasa conditioned by water’ and ‘Akasa conditioned by a cloud’.
19. The sky with clouds and stars reflected in water contained in a pot which encloses space, is known as ‘Akasa in water’.
20. The sky reflected in water particles forming a cloud suspended in space is known as ‘Akasa in a cloud’.
21. As a cloud is composed of a water in a particular state, it is therefore reasonable to assume the existence of the reflection of Akasa in a cloud.
22. The consciousness which is conditioned by the gross and subtle bodies, on which they are superimposed and which knows no change, is known as Kutastha.
23. On the Kutastha is superimposed by imagination in the intellect (buddhi). The reflection of Kutastha in the intellect is animated by vitality and is called the Jiva. It is subject to transmigration.
24. As the Akasa in a pot is concealed by the Akasa reflected in the water with which the pot is filled, so Kutastha is obscured by Jiva. This principle is called mutual obscuring or superimposition.
25. Under the delusion of mutual superimposition the Jiva cannot discriminate and realise that he is not Jiva but Kutastha. This non-discrimination is beginningless and is known as the primal nescience.
26. Nescience or Avidya has two functions: Avarana or the power to conceal and Viksepa or the power to project. The power of Avarana creates such ideas as ‘Kutastha shines not nor exists’
27. If a wise man asks an ignorant man about Kutastha, he replies: ‘There is no such thing as Kutastha. It does not manifest nor exist’. Thus he feels and says.
28. The opponent may raise such questions as: ‘How did the self-luminous Kutastha come to have ignorance; and without it how could there be obscuring ?’ Such arguments are falsified by one’s (direct) experience.
29. If one disbelieves one’s own experience and since logic is not final, how can one know the truth about anything by mere reasoning ?
30. The chief function of reasoning is to explain things clearly. One should employ logic following one’s own experience and not misuse it.
31. That we do have experience of ignorance and its obscuring power has already been shown. So rather argue that Kutastha and nescience are not contradictory.
32. If Kutastha were contradictory to ignorance and its obscuring power then who is the experiencer of this obscuring ? It is the discriminating knowledge which is contradictory to ignorance, as is seen in a knower of truth.
33. On Kutastha, covered over by (the concealing power of) ignorance, are projected or superimposed the subtle and gross bodies, thus producing the Chidabhasas or Jivas. It is like the superimposition of silver on a mother of pearl. This is called projection or Viksepa.
34. In the illusion ‘This is silver’, the pearl oyster shell is the thing perceived and is real, but by an error these notions, viz., ‘this-ness’ and its ‘reality’, are transferred to the imaginary silver. In the same way the ideas of ‘Self’ and ‘existence’ which belong to Kutastha are transferred to the Jiva through the error caused by nescience.
35. As the blue exterior and triangular form of the mother of pearl are lost to the vision, so the non-tactility and blissness of Kutastha are obscured by superimposition.
36. in the illustration that which is superimposed is called silver; so with the power of illusory projection that which is superimposed on Kutastha is called ‘I’, ego, or the sense of individuality.
37. As people think of ‘this’ (something seen) as silver though they really see the mother of pearl, so in self-cognition the Self is mistaken for the ego.
38. In the illustration the idea of ‘this’ and the idea of silver are not identical, similarly, in the human personality the idea of Self and the idea of ego are not identical. In both there is a common element and also a variable element.
39. People use such expression as ‘Devadatta himself is going’, ‘you yourself see this’, and ‘I myself am unable’.