PANCHADASI--- part 29

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1. ‘When a man (Purusha) has realised the identity of his own Self with the Paramatman, desiring what and for whose sake should he allow himself to be afflicted following the body’s affliction ?’
2. In this chapter we exhaustively analyse the meaning of this Shruti. Thereby the perfect satisfaction of a man liberated in this life will be clearly known.
3. The Shruti says that Maya reflecting Brahman, creates both Jiva and Ishvara. Jiva and Ishvara, in their turn, create the whole of the rest of the universe.
4. 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.
5. The substratum of illusion is Brahman, the immutable, associationless, pure consciousness, the Self of all beings. When through mutual superimposition Brahman becomes associated with the intellect, an association which is phenomenal and not real, He is known as Jiva or Purusha.
6. Jiva, with Kutastha as his substratum, becomes an agent and seeks liberation or the pleasures of heaven and earth. Chidabhasa, the reflection of pure consciousness alone cannot be so, for superimposition is not possible without a substratum.
7. When Jiva, having the immutable Kutastha as his basis, wrongly identifies himself with the gross and subtle bodies, he comes to think of himself as bound by the pleasures and pains of this world.
8. When Jiva gives up his attachment to his illusory portion, the nature of the substratum becomes predominant and he realises that he is associationless and of the nature of pure consciousness.
9. (Doubt): How can the idea of egoity arise in the detached Kutastha ? You have to attribute egoity to it. (Reply): ‘I’ is used in three senses, of which one is primary and the other two secondary.
10. The immutable Kutastha becomes identified with the reflected intelligence, Chidabhasa, due to mutual superimposition. This is the primary meaning of ‘I’ in which the spiritually dull people use it.
11. ‘I’ in the two secondary senses refer to either Kutastha or Chidabhada but one is differentiated from the other. The wise use the same word ‘I’ either in the worldly or in the philosophical sense, meaning Chidabhasa or Kutastha respectively.
12. From the conventional standpoint, the wise use the expression ‘I am going’, meaning Chidabhasa, differentiating it from Kutastha.
13. From the philosophical standpoint the wise mean by their ‘I’ the pure Kutastha. In this sense they say: ‘I am unattached. I am the Spirit Itself’.
14. (Doubt): Wise or ignorant are terms that can be applied to Chidabhasa and never to Kutastha. Then how can Chidabhasa who is different from Kutastha, say: ‘I am Brahman or Kutastha ?’
15. (Reply): There is no harm, for Chidabhasa has no real existence independent of Kutastha. An image in a mirror is not distinct from the object of which it is a reflection. When the adventitious factors are negated, only Kutastha remains.