PANCHADASI--- part 24

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E text source- www.celextel.org 211.In the secondless principle, Brahman, the whole universe, in the form of Ishvara and Jiva and all animate and inanimate objects, appears like a dream.
212. Maya has created Ishvara and Jiva, represented by the sheath of bliss and the sheath of intellect respectively. The whole perceptible world is a creation of Ishvara and Jiva.
213. From the determination of Ishvara to create, down to His entrance into the created objects, is the creation of Ishvara. From the waking state to ultimate release, the cause of all pleasures and pains, is the creation of Jiva.
214. Those who do not know the nature of Brahman, who is secondless and associationless, fruitlessly quarrel over Jiva and Ishvara, which are creations of Maya.
215. We always approve those who appear to us to be devoted to truth and pity others but do not quarrel with those who are deluded.
216. From the worshippers of objects like grass to the followers of Yoga, all have wrong ideas about Ishvara. From the materialist Charvakas to the followers of Sankhya, all have confused ideas about Jiva.
217. As they do not know the truth of the secondless Brahman, they all are wrong. Where is their liberation or where is their joy in this world ?
218. Some may say that these people represent grades of enjoyment from the lowest to the highest. But of what use is it ? A man when awake derives no good from the dreams in which he may have played the part of a king or a beggar.
219. Therefore the aspirants to liberation should never engage themselves in disputations about the nature of Jiva and Ishvara. They ought to practise discrimination and realise the reality of Brahman.
220. (Doubt): Such disputation is a means to the understanding of Brahman. (Reply): It may be so, but be careful to avoid being drowned helplessly in the sea of confusion.
221. (Doubt): All right, but the Vedantins must accept the Sankhya doctrine that Jiva and Ishvara are associationless, pure consciousness and eternal and the Yoga doctrine that Jiva and Ishvara, referred to as ‘thou’ and ‘that’ respectively in the dictum ‘That thou art’, are of a pure nature.
222. (Reply): These two meanings do not accord with the Advaita view. They postulate a difference between Jiva and Ishvara, but in the Advaita doctrine there is no distinction between ‘That’ and ‘Thou’. Statements appearing to make such a distinction are only steps towards understanding of non-duality.
223. Influenced by the beginningless Maya, people think that Jiva and Ishvara are totally different from each other. In order to eliminate this erroneous belief the Vedantin enquires into the meaning of ‘That’ and ‘Thou’.
224. In order to demonstrate the truth of Advaita we have cited the illustration of the Akasa conditioned by a pot, the unlimited Akasa, the Akasa reflected in water and the Akasa reflected in a cloud.
225. In the last two aspects of Akasa the conditioning adjuncts are the water and the cloud, but their basis, the Akasa of the pot and the unlimited Akasa, is pure and unaffected.
226. The sheath of bliss and the sheath of intellect have as their conditioning adjuncts Maya and the modification of Maya called Buddhi respectively, but the basis of both is the one pure Atman, which is immutable.
227. As steps to our doctrine we use as illustrations the doctrines of Sankhya and Yoga. Similarly we accept and make use of the doctrine of the sheath of food, though we do not mean that the food-sheath is really to be identified with the Atman.
228. The Vedantins will accept the doctrines of the followers of Sankhya and Yoga provided they give up the doctrine of the existence of distinction in Atman, the doctrine of the reality of the world and the doctrine of Ishvara being a separate and special Purusha.
229. The Sankhyas hold that, for the Jiva to achieve his object and be liberated, a knowledge of the eternal associationlessness of Atman is enough. We reply that in their view he might just as well think that the pleasures which he obtains from flowers, sandalwood and so forth are also eternal.
230. Just as it is impossible to establish the eternal existence of pleasure derived from flowers and sandalwood, so it is impossible to establish the associationlessness of Atman as long as the world and Ishvara are believed to be realities and ever-existing.
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