PANCHADASI--- part 31

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E text source- 31.From the teacher he comes to know of the existence of Kutastha indirectly. Then, by means of discrimination, he directly realises ‘I am Kutastha’.
32. Now he is free from the erroneous idea that he is a doer and an enjoyer of the fruit of his actions. With this conviction his grief comes to an end. He feels that he has accomplished all that was to be accomplished and experiences perfect satisfaction.
33. These are the seven stages of Jiva: ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, freedom from grief and unrestricted bliss.
34. The reflected consciousness, Chidabhasa, is affected by these seven stages. They are the cause of bondage and also of release. The first three of them are described as causing bondage.
35. Ignorance is the stage characterised by ‘I do not know’ and is the cause of the indifference about truth, lasting as long as discrimination does not mature.
36. The result of the obscuring of the spiritual truth caused by ignorance is such thoughts as ‘Kutastha does not exist’, ‘Kutastha is not known’, which is contrary to truth. This happens when discrimination is not conducted along scriptural lines.
37. The stage in which Chidabhasa identifies himself with the subtle and gross bodies is called superimposition. In it he is subject to bondage and suffers as a result of the idea of his being the doer and enjoyer.
38. Though ignorance and the obscuring of the Self precede superimposition and Chidabhasa himself is the result of this superimposition, still the first two stages belong not to Kutastha but to Chidabhasa.
39. Before the rise of superimposition the impressions or seeds of superimposition exist. Therefore, it is not inconsistent to say that the first two stages belong to Chidabhasa alone.
40. These two stages do not exist in Brahman, although they are superimposed on Him, as Brahman is the basis on which the superimposition stands.
41. (Doubt): ‘I am worldly’, ‘I am endowed with knowledge’, ‘I am griefless’, ‘I am happy’ and so forth are expressions which refer to states of the Jiva and they have no relation to Brahman.
42. (Reply): Then the two stages prior to superimposition also should be attributed to the Jiva, for he says: ‘I do not know’, ‘I do not see Brahman’, referring to ignorance and obscuring.
43. The ancient teachers said of Brahman as the support of ignorance as a substratum, but ignorance is attributable to Jiva because he identifies himself with it and feels ‘I am ignorant’.
44. By the two kinds of knowledge ignorance is negated and with it, its effects, and the ideas ‘Brahman does not exist’ and ‘Brahman is not manifest’ also perish.
45. By indirect knowledge the misconception that Kutastha does not exist is negated. Direct knowledge destroys the result of the obscuring of reality expressed in the idea that Brahman is not manifest or experienced.