PANCHADASI--- part 45

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E text source- 221.When Chidabhasa is ashamed to think of himself as the enjoyer, how meaningless it is to say that he will superimpose the idea of being the enjoyer on to Kutastha.
222. Thus the words ‘for whose gratification’ in the first verse, are intended to denote that there is no enjoyer at all and consequently, to the enlightened there are no bodily miseries.
223. Bodies are known to be of three types, viz., gross, subtle and causal. And, of course, there are correspondingly three kinds of afflictions or affections.
224. The physical body, composed of wind, fire and water (the three-humours of the body), is subject to scores of diseases and also to many other troubles such as bad odour, deformity, inflammation and fracture.
225. The subtle body is affected on the one hand by desire, anger and so forth and on the other by inner and outer control, peace of the mind and serenity of the senses. The presence of the former affections and the absence of the latter lead to misery.
226. In deep sleep, the state of the causal body, the Jiva knows neither himself nor others and appears as if dead. The causal body is the seed of future births and their miseries. So saw Indra, as declared in the Chandogya Upanishad.
227. These affections are said to be natural to the three bodies. When the bodies become free from them, they cease to function.
228. As there is no piece of cloth without cotton threads, no blanket without wool and no pot without clay, so the three bodies cannot exist without these affections.
229. Yet, as a matter of fact, these affections are not natural to Chidabhasa. (They belong only to the bodies with which Chidabhasa is identified.) It is to be noted that the reflected consciousness is not different from pure consciousness and both are self-luminous by nature.
230. None of these affections are natural to Chidabhasa. How then can they be attributed to Kutastha ? The fact is that through the force of ignorance (Avidya) Chidabhasa imagines himself to be identified with the three bodies and is affected.
231. Chidabhasa superimposes on the three bodies the reality of the Kutastha and imagines that these three bodies are his real Self.
232. As long as the illusion lasts Chidabhasa continues to take upon himself the states which the bodies undergo and is affected by them, as an infatuated man feels himself affected when something affects his family.
233. An ordinary man is afflicted when his son or wife suffers; similarly Chidabhasa unreasonably thinks that he is afflicted by bodily ailments.
234. By discrimination ridding himself of all illusion and without caring for himself the Chidabhasa always thinks of the Kutastha. How can he still be subject to the afflictions pertaining to the bodies ?
235. When a man takes a rope for a serpent, he runs away from it. When the illusion is negated and the true nature of the rope is known, he realises his error and is ashamed of it.E text source-