Advaita Bhoda Deeplika #20.

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End of post #19

 

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 voidlike

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

this sense of impossibility. So it is said by Vyasa in the Brahma

Sutras: Aav<i]a Ask<dupde=at\. On account of the repeated instruction

(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

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?

 

33-35. M.: To say that there is nothing left behind the five

sheaths, is like saying "I have no tongue to speak".

 

D.: How so?

M.: Unless one has a tongue one cannot say that one has

no tongue to speak with. Similarly unless there is the seer of the

void one cannot say there was nothing left. Otherwise one can

not say anything. On the contrary since the speaker says that

nothing is seen, it is obvious that the Self remains there revealing

nothing besides Itself.

 

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Taken from Advaita Bhoda Deepika

as published by Sri Ramanasramam

Tiruvannamalai 2002.

 

To be continued...

 

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