PANCHADASI--- part 34

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E text source- 76.What appears to be the individual conscious Self is of the nature of non-dual bliss; and non-dual bliss is no other than the individual conscious Self (so Brahman is Self and Self is Brahman).
77. When, by mutual identification, it has been irrefutably demonstrated that the consciousness within and Brahman are same, then the notion that Jiva, who is denoted by the word ‘thou’, is different from Brahman, at once disappears.
78. Then the indirectness in the knowledge of Brahman, implied by the word ‘thou’ in the text, also vanishes; and there remains only the consciousness within in the form of absolute bliss.
79. Such being the case, those who suppose that the great Sayings can give only an indirect knowledge of Brahman, furnish brilliantly shallow understanding of the scriptural conclusions.
80. (Doubt): Let alone the conclusion of the scriptures, the knowledge which the scriptural statements give of Brahman can only be indirect, like that which they give of heaven and so forth. (Reply): This is not invariably so, for the statement ‘Thou art the tenth’ leads to direct knowledge.
81. Everyman’s knowledge of himself is a direct experience. It is indeed a remarkable argument to suggest that in our attempt at identification of ourselves with Brahman this direct knowledge, already present, will be destroyed !
82. You are gracious enough to afford us an example of the well-known proverb: In going for the interest the capital is lost.
83. (Doubt): Jiva, who is conditioned by the inner organ, can be an object of direct knowledge with the aid of this conditioning adjunct; but as Brahman has no such real adjunct, a direct knowledge of It is impossible.
84. (Reply): Our knowledge of Brahman is not altogether unconditioned, as long as our own bodies, the conditioning adjuncts, persist. That is, adjuncts that condition us positively condition Brahman negatively.
85. The difference between Jiva and Brahman is due to the presence or absence of the conditioning medium of Antahkarana; otherwise they are identical. There is no other difference.
86. If the presence of something (here the internal organ in Jiva) is a conditioning adjunct, why not its absence (here of internal organ in Brahman) ? Chains whether of gold or iron are equally binding.
87. The teachers affirm that the Upanishads speak of Brahman both by negating what is not Brahman and by affirming positive characteristics.
88. (Doubt): If the idea of ‘I’ is given up, how is the knowledge ‘I am Brahman’ possible ? (Reply): It is the false parts of ‘I’ which are to be given up and the true part retained, following the logical rule of partial elimination.
89. When the internal organ is negatived what remains is the mere inner consciousness, the witness. In it one recognises Brahman in accordance with the text ‘I am Brahman’.
90. The inner consciousness, though self-luminous, can be covered by the modifications of the intellect just as other objects of knowledge are. The teachers of scriptures have denied the perception of Kutastha by Chidabhasa, or consciousness reflected on the intellects.