PANCHADASI--- part 30

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E text source- www.celextel.org 16. (Doubt): The idea ‘I am Kutastha’ is also illusory. (Reply): Who denies it ? Any motion attributed to the snake superimposed on a rope is unreal and cannot be admitted.
17. The idea ‘I am Brahman’ leads to the cessation of pleasure and pain of the world. There is a common saying that a sacrifice offered to a deity must be appropriate to that deity.
18. The Shruti says that Chidabhasa, based on Kutastha and known as Purusha, should differentiate Kutastha from illusion and that he is then justified in saying ‘I am Kutastha (Brahman)’.
19. In speaking of himself the common man seems to be convinced of his identity with the body. A similar conviction about this Self as Brahman is necessary for liberation. This is the meaning of ‘this’ in ‘I am this’.
20. When a man is as firmly convinced of his identity with Brahman as an ordinary man is convinced of his identity with the body, he is liberated even if he does not wish for it.
21. (Doubt): The term ‘this’ in ‘I am this’ refers to something knowable and that it cannot apply to Brahman, who is unknown. (Reply): All right. Brahman as the Self is self-luminous and can always be directly experienced.
22. The Self is ever cognised. We speak of Its being known directly or indirectly, being known or unknown, as in the illustration of the tenth man.
23. The tenth man counts the other nine, each of whom is visible to him, but forgets himself the tenth, though all the time seeing himself.
24. Being himself the tenth, he does not find him. ‘The tenth is not visible, he is absent’, so he says. Intelligent people say that this is due to his presence being obscured by ignorance or Maya.
25. He is grieved and cries, because he believes the tenth to have been drowned in the river. The act of weeping, a result of false superimposition, is due to illusion.
26. When told by a competent person that the tenth is not dead, he believes by indirect knowledge that he is alive, just as one believes in the existence of heaven on the authority of the Shruti.
27. When each man is told: ‘You are the tenth’ and he counts himself along with the others, he stops weeping and grieving owing to the direct knowledge of the tenth, that is, himself.
28. Seven stages can be distinguished in respect of the Self: ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, cessation of grief and the rise of perfect satisfaction.
29. Chidabhasa with his mind devoted to the worldly existence does not know that he is the self-evident Kutastha.
30. ‘Kutastha is not manifest, there is no Kutastha’ are the ideas that characterise the obscuring stage caused by ignorance. The Jiva further says ‘I am the doer and enjoyer’ and experiences pains and pleasures, the result of superimposition.