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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 . 72 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 73 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 74 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 ] |