PANCHADASI--- part 43

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E text source- www.celextel.org 191.There is therefore no contradiction between the two statements in the scriptures that ‘desires are a sign of ignorance’ and that ‘the wise man may have desires’, because the desires of a wise man are too weak to bind.
192. Since he is convinced of the associationlessness of the Self like the illusoriness of the world, the knower has no idea of himself as a doer and enjoyer. The verse quoted at the beginning of this chapter, ‘For whom should he desire ?’ applies to him.
193. Many Shruti texts declare that a husband loves his wife not for her sake and the wife loves him not for his sake, but for their own sake.
194. Now who is the doer and enjoyer ? Is it the immutable Kutastha or the reflected consciousness, Chidabhasa, or a union of the two ? Kutastha cannot be the enjoyer since it is associationless.
195. Enjoyment signifies the change that results from identification with the sensations of pleasure and pain. If the immutable Kutastha is the enjoyer, it becomes mutable, then would it not be self-contradictory ?
196. Chidabhasa is subject to the changing conditions of the intellect and he undergoes modifications; but Chidabhasa being illusory exists only by virtue of his real substratum and therefore he cannot by himself be the enjoyer.
197. In common parlance, therefore, Chidabhasa in conjunction with Kutastha is considered to be the enjoyer. But the Shruti begins with both the types of Self and concludes that Kutastha alone remains.
198. When King Janaka asked Yajnavalkya about the nature of the Self, the sage first told him of the sheath of intellect and then, pointing out its inadequacy (to be the Self), ended in teaching him of the immutable Kutastha.
199. In fact, Aitareya and other Shruti texts, concerned with the consideration of the Self, begin with an enquiry into the nature of the enjoyer and end in a description of the immutable Kutastha.
200. Owing to ignorance the enjoyer superimposes the reality of Kutastha on to himself. Consequently he considers his enjoyment to be real and does not want to give it up.
201. The enjoyer desires to have a wife and so forth for his own pleasures. This popular notion has been well described in the Brihadaranyaka Upanishad.
202. The Shruti says that since the enjoyable objects are for the sake of the enjoyer, they should not be loved for their own sake. Since the enjoyer is the central factor, love should be given to him.
203. Prahlada prays in the Vishnu Purana: ‘Let the unending love which the undiscriminating have for transient objects, be not removed from me, O Lord but directed towards Thee so that I may have incessant flow of Thy remembrance’.
204. Following this method an aspirant should become indifferent to all enjoyable objects in the external realm and direct the love he feels for them towards the Self and desire to know It.
205. As the fallen ones keep their minds ever concentrated on objects of enjoyment, such as garlands, sandal ointment, young women, clothes, gold and so forth, so an aspirant for liberation ought to keep his attention fixed on the Self and never falter.
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