PANCHADASI--- part 44

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E text source- 206.As a man desirous of establishing his superiority over his opponents engages himself in the study of literature, drama, logic and so forth, so an aspirant for liberation should discriminate about the nature of the Self.
207. As a man desirous of heaven repeats the holy formula and performs sacrifices, worship and so forth with great faith, so should an aspirant for liberation put all his faith in the Self.
208. As a Yogi devotes himself with perseverance to obtaining concentration of the mind in order to acquire supernatural powers, like making oneself small or great, so should an aspirant for liberation (perseveringly) differentiate the body from the Self.
209. As these people through perseverance increase their efficiency in their fields, so for the aspirant for liberation through continuous practice the idea of separateness of the Self from the body becomes stronger.
210. The real nature of the enjoyer can be understood by applying the method of distinguishing between the variable and the invariable. In this way an aspirant comes to know that the witness of the three states is ever detached.
211. It is common experience that the states of waking, dreaming and deep sleep are distinct from one another, but that the experiencing consciousness is the same.
212. The Shruti trumpets that whatever objects are cognised by the Self in any state, whether meritorious or unmeritorious, producing pleasure or pain, are not carried over from one state to another.
213. ‘When a man realises his identity with that Brahman which illumines the worlds of the waking, dreaming and sleeping states, he is released from all bonds’.
214. ‘One should consider the Self to be the same in the waking, dreaming and sleeping states. That Atman which knows itself as beyond the three states is free from rebirth’.
215. ‘That Self which is not subject to experience in any of the three states, which can be called pure consciousness, the witness, the ever blissful and which is neither the enjoyer nor the enjoyment or the object of enjoyment, That I am’.
216. When the Self has been differentiated in this way, what remains as the enjoyer is Chidabhasa or Jiva who is also known as the sheath of the intellect and who is subject to change.
217. This Chidabhasa is a product of Maya. Shruti and experience both demonstrate this. The world is a magical show and Chidabhasa is included in it.
218. In deep sleep the unchanging witness consciousness perceives the absorption of Chidabhasa who is therefore unreal. By continually differentiating the Chidabhasa one comes to understand his unreality and his separateness from Kutastha.
219. When Chidabhasa or Jiva convinces himself that he is liable to destruction, he no longer has a desire for pleasure. Does a man lying on the ground in death-bed, desire to marry ?
220. He is ashamed to speak of himself as an enjoyer as before. He feels ashamed like one whose nose has been cut off and just endures the experience of his fructifying Karma.E text source-