The final leap

[Guest guest]

As an advaitin, a seeker is instructed to remove the

wrong-superimpositions on his true-nature, one-by-one. With a

discriminating intellect, the seeker is able to remove most of his

wrong identifications. But when it comes to removing the

identification with intellect, the seeker hits a brick-wall.

Throughout his empirical-existence, he has identified with his

intellect. It has always been there with him, that he can't imagine

that there is an existence beyond his intellect. He is so attached to

his intellect, that he would like to continue with that attachment

even after his self-realization.

 

Maybe the reason is that it is the inner-most of the instruments of

empirical-knowledge, and that is where the notion of self exists. So

we can't conceive of an existence beyond it. We forget that this

intellect is as much jada as a dead-body or a piece of stone, without

the Self that lights it up. We are so used to empirical-knowledge,

that we are unable to see the light that lights up this empirical

knowledge.

 

In the metrical part of Upadesasahasri, Sankara in his own unassuming

style, has explained the relation between Self and the intellect. For

Sankara, advaita is kevala-advaita, where there is only one knower,

the inner-most Self in all. There is no compromise, no degree of

embodiment.

 

Given below is the Chapter 7 of Upadesasahasri - metrical part.

 

Chapter 7 - budhyArUdhaprakaranam

 

1. buddhyArUdham sadA sarvam drsyatE yatra tatra vA

mayA tasmAt param brahma sarvajnas casmi sarvagah

 

Everything located in the intellect is always seen by me always.

Therefore, I am the supreme Brahman all-knowing and all-pervading.

 

2. yathAtmabuddhicAranam sAkshi tadvat paresvapi

naivApodhum na vAdAtum sakyas tasmat paro hy aham

 

Just as I am the Witness of the movements in my own intellect, so

am I in other's . I can neither be rejected, nor accepted. Therefore,

I am indeed the highest.

 

3. vikAritvam asuddhatvam bhautikatvam na cAtmanah

asEsabuddhisAksitvAd buddhivac cAlpavedanA

 

There is no change in Atman, nor impurity, nor materiality, and

because It is the Witness of all intellects, there is no limitation of

its knowledge, unlike the intellects.

 

4. manau prakAsyate yadvad raktAdyAkAratAtape

mayi samdrsyate sarvam Atapeneva tan mayA

 

Just as in the presence of sunlight, colors such as red etc. are

manifested in a jewel, similarly, all objects are seen in the

intellect in my presence. All things are illumined by Me, just like

the sun-light.

 

5. buddhau drsyam bhaved buddhau satyAm nAsti viparyayE

drastA yasmAt sadA drastA tasmAd dvaitam na vidyatE

 

The object of knowledge in the intellect exists when the intellect

exists; otherwise it does not exist. Since the Seer is always the seer

(whether intellect exists or not), duality does not exist.

 

6. avivekAt parAbhAvam yathA buddhir avet tathA

vivekAt to parAd anyah svayam cApi na vidyate

 

Just as the intellect, due to absence of discriminating knowledge,

holds that the highest Atman does not exist, just so, after

discrimination, there is nothing other than the highest Brahman, not

even the intellect itself.

 

 

Regards,

Raj.