PANCHADASI--- part 51

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E text source- 41.The passage which says that the body only dies and not the Jiva does not mean that he is released but only that he transmigrates.
42. (Objection): How can the changeable Jiva say ‘I am Brahman’ since Brahman is immutable ? (Reply): He can, because, in spite of apparent discrepancy between Jiva and Brahman, the identity is established by giving up the false notion about the Jiva. (What appeared, under the influence of Maya, as Jiva is really none other than Brahman).
43. A man may be mistaken for the stump of a tree; but the notion of the stump is destroyed when the man is known to be a man. Similarly, when the Jiva knows ‘I am Brahman’, his notion ‘I am Buddhi (the ego-consciousness in the mind)’ is destroyed.
44. Acharya Sureshvara in his Naishkarmya Siddhi describes clearly how Jiva and Brahman are found to be identical when the false notion about the Jiva (viz., its identity with the Buddhi) is destroyed. Therefore, the text ‘I am Brahman’ is to be understood in this sense.
45. In another Shruti text: ‘Everything is Brahman’, Brahman and the universe are shown to be identical; it also is to be interpreted in the above sense, viz., what appears to be ‘all this’, i.e., the universe, is really Brahman. Similarly, in the text ‘I am Brahman’ the same identity of Jiva and Brahman is indicated.
46. It is true that the author of the Vivarana gloss has denied the Badha-Samanadhikaranya interpretation (and has accepted the Mukhya-Samanadhikaranya interpretation) of ‘I am Brahman’. It is because he has taken the ‘I’ in the sense of Kutastha-Chaitanya and not in the sense of Chidabhasa.
47. In the text ‘That thou art’ the word ‘thou’, freed from all adjuncts, is Kutastha; and in Vivarana and other (advanced) works attempts are made to establish its identity with Brahman.
48. The consciousness, the substratum on which the illusion of Chidabhasa together with the body and the sense organs is superimposed, is known as Kutastha in Vedanta.
49. The substratum, on which stands the illusion of the whole world, is described in the Vedanta by the word Brahman.
50. When the whole world of Maya is recognised as a superimposition on this one consciousness, Brahman, what to speak of Jiva who is only a part of this world.
51. The difference between the entities indicated by ‘that’ and ‘thou’ is due to that of the superposed world and Jiva, which is only a part of it; in reality they are one consciousness.
52. (That it is a genuine case of superposition is proved by the fact that) Chidabhasa, the reflected consciousness, partakes of the characteristics of both, the superposing intellect, such as agentship, enjoyership, etc., and the superposed Atman, which is consciousness. So the whole Chidabhasa is a creation of illusion.
53. ‘What is the intellect ?’ ‘What is the reflected consciousness ?’ ‘And what is the Self ?’ ‘How is the world here ?’ – Because of indecision about these questions ignorance has arisen. This illusion is also called Samsara.
54. He is the knower of truth, the liberated, who knows the true nature of the intellect, etc., mentioned above. Thus the Vedanta has decided.
55. The piece of sophistry advanced by the logicians and others, viz., ‘Whose is the
bondage ?’ must be met by adopting the method of Khandana-Khanda-Khadya by Sri Harsa Mishra.
56. It is said in the Shiva Purana that pure consciousness (Kutastha) exists as a witness to (the rise and fall of) the mental modifications (Vrittis), their prior (and posterior) non-existence and the state of ignorance prior to inquiry about truth.
57-58. As the support of the unreal world, its nature is existence; as it cognises all insentient
objects, its nature is consciousness; and as it is always the object of love, its nature is bliss. It is called Shiva, the infinite, being the means of revelation of all objects and being related to them as their substratum.
59. Thus in the Saiva-Puranas Kutastha has been described as having no particular characteristics of Jiva and Ishvara and as being non-dual, self-luminous and the highest good.
60. The Shruti declares that Jiva and Ishvara are both reflections of Brahman in Maya. They are, however, different from material things in that they are transparent (i.e., revealing) just as a glass jar is different from earthen ones.
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