PANCHADASI--- part 32

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E text source- 46.When the obscuring principle is destroyed, both the idea of Jiva, a mere superimposition and the grief caused by the worldly idea of agentship are destroyed.
47. When the world of duality is destroyed by the experience of one’s being ever released, there arises, with the annihilation of all grief, an unrestricted and everlasting satisfaction.
48. The Shruti quoted at the beginning of this chapter refers to two of the stages, direct knowledge and the destruction of the grief from which Jiva suffers.
49. The direct knowledge of the reality referred to in the Shruti as ‘this’ (in ‘This is the Self’) is of two kinds: Atman is self-luminous and the intellect perceives it as self-evident.
50. In indirect knowledge this intellect is aware of the fact that Brahman is self-evident and the self-evidence of Brahman is not the least affected in such intellectual comprehension.
51. Indirect knowledge, which is the cognition ‘Brahman exists’ and not the cognition ‘I am Brahman’, is not erroneous; because in the state of direct knowledge this indirect knowledge is not contradicted but confirmed.
52. If it could be proved that Brahman does not exist, this indirect knowledge would be subject to refutation, but it is well known that there is no valid evidence to refute the fact that Brahman exists.
53. The indirect knowledge of Brahman cannot be called false simply because it does not give a definitive idea of Brahman. On that basis the existence of heaven should also be false.
54. Indirect knowledge of Brahman, that is an object of direct knowledge, is not necessarily false. For it does not aver that Brahman is an object of indirect knowledge only. (Why do we then call it indirect knowledge ? For it does not say 'This is Brahman' which is direct knowledge).
55. The argument that indirect knowledge is false because it does not give a full knowledge of Brahman does not hold good. We may know only a part of a pot, but this partial knowledge is not false on that account. Though Brahman has no real parts, It appears to have parts due to false superimposed adjuncts, which indirect knowledge removes.
56. Indirect knowledge removes our doubt that Brahman may not exist. Direct knowledge rebuts our poser that It is not manifest or experienced.
57. The statement ‘The tenth exists, is not lost’ is indirect knowledge and it is not false. Similarly, the indirect knowledge ‘Brahman exists’ is not false. In both cases the obscuring of the truth due to ignorance is the same.
58. By a thorough analysis of ‘Self is Brahman’ the direct knowledge ‘I am Brahman’ is achieved, just as the man after having been told that he is the tenth comes to realise it through reflection.
59. If one of the ten asks who is the tenth, the answer is that it is he himself. As he counts he comes to himself and then realises that he himself is the tenth (which is direct knowledge).
60. His knowledge that he is the tenth is never negated. Whether he comes to himself at the beginning, the middle or the end of his counting, his knowledge that he is the tenth is never in doubt.