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into the superimposed snake, did not discover its substratum to be
the rope? No one. In the same manner an indirect knowledge
should be gained by sravana that the five sheaths are superimposed
and unreal; but by a keen intellect the seeker must probe deep into
this superficial knowledge and experience the truth of it; just as the
directly experienced gross body is clearly known to be built up by
food and recognised to be only the food-sheath covering the Self,
so also the other four subtler sheaths remaining unknown to the
common people but taught by the scriptures and the master must
be known by their characteristics; they must be enquired into and
directly experienced; at the same time they must be recognised to
be only sheaths and successively dismissed in order to seek their
witness, Consciousness-Being or the subtle Self.
20. D.: If the Self is enquired into, after investigation and
dismissing these sheaths, how can It be realised?
M.: This enquiry is but reflecting on the Self i.e., manana,
its effect is to destroy the veil of Ignorance. A constant reflection
on the Self lying behind the sheaths must burn away that aspect
of veiling which makes one say  It does not shine forth .
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ADVAITA BODHA DEEPIKA
D.: How can this be?
M.: Just as an enquiry into the rope-snake that obstructs
the rope from view, destroys the ignorance of the rope, so also a
keen quest of the Self that remains as the witness of the five
sheaths, destroys the ignorance which supposes that the Self is
not seen and that It does not shine forth. On the clouds being
scattered away as the sun shines forth in its full glory, so also the
darkness of veiling being destroyed the witnessing Self will shine
forth in all Its splendour. Therefore enquiry is necessary.
21. D.: How long should one continue to enquire into
the Self?
M.: Non-recrudescence of the darkness of Ignorance is
said to be the  limit of reflection. Therefore one should continue
the practice until this darkness of Ignorance does not recur.
22-24. D.: Can the veiling once removed, return again?
M.: Yes. So long as doubts arise, this Ignorance must be
inferred to exist.
D.: How can there be any doubt left after the Self has
been realised?
M.: On enquiring into the sheaths and dismissing them as
unreal, the Self, their witnessing consciousness is realised to be
unique, finer than ether, even like void. Now that the sheaths
have been dismissed as unreal and there is nothing but the void-
like subtle Self, a fear may arise that one is left as nothing or void.
D.: How can it be?
M.: Transcending all, the Self has nothing in common
with worldly things or activities; It transcends the void also;
hence the experience is unique and unearthly. A fear may then
arise  Can this be the Self? It cannot be  Should this be the
Self, how can I be such a void? Even after realising the impartite
Self, there is no confidence in one s own experience; it is
regarded as impossible and a great doubt arises. The sense of
impossibility gives rise to doubt. But repeated reflection removes
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ADVAITA BODHA DEEPIKA
this sense of impossibility. So it is said by Vyasa in the Brahma
Sutras: Aav
i]a Ask
(by the scriptures), (it is) necessary repeatedly (to hear of, reflect
and meditate on the Self).
25. D.: What is the  fruit of such reflection?
M.: By continued practice, the veiling is destroyed; with
its destruction, the sense of impossibility of the Self shining
forth all alone disappears; with its disappearance all obstacles
are at an end and then direct experience results as clearly and
surely as an apple in the palm of your hand. This is the  fruit .
26. D.: What is this direct experience?
M.: Just as one can clearly distinguish the sun from the
cloud hiding it, so also when one can distinguish the Self from
the ego, it is direct experience. This is the  fruit of reflection.
27. My son! wise boy! Reflection has now been taught in
detail. It is for you to enquire into the five sheaths, dismiss
them as unreal, then with keen intellect turn inwards to find
the very subtle Self and recognise it distinctively.
28. D.: O Master! even on a keen enquiry I am unable to
say  These are the five sheaths; this is the inmost Self as
distinguished from them . I cannot directly realise the Self. Why
is it so?
M.: This is owing to beginningless Ignorance.
D.: How did this Ignorance arise?
M.: From the aforesaid veiling.
D.: How?
M.: Although by nature the Self and the ego are quite
different from each other, the aforesaid veiling presents them as
if they were identical.
D.: Please explain this.
M.: See, how though rope and a snake are quite different
from each other, yet ignorance of the rope makes it appear a
snake, so also the Self being hidden by the darkness of veiling
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ADVAITA BODHA DEEPIKA
does not shine forth and in its place only the functions of the
ego, doership etc., are seen.
29-31. Therefore enquire into the nature of the five sheaths,
find them, realise them, and then reject them as non-self. There
must be the unchanging witness of changes, originating and
destroying these phenomena. Find and realise Him as the Self.
D.: Distinct from all the phenomena, where can the
witness be?
M.: There is the triad composed of the knower, knowledge,
and the known. Of these, the knower is the subject; knowledge
is the intellect; and the known the objects. This triad arises and
flourishes in the waking and dream states and merges in the
insentience of the deep sleep state. That which, remaining as
the sole unchanging consciousness, illuminates and causes the
appearance of all these three states, is the witnessing Self. Discern
it and realise it.
32. D.: When according to your instructions, I enquire
into the five sheaths and reject them as being non-self, I do not
find anything left but simple void. Where then is the Self? [ Pobierz całość w formacie PDF ]
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