LAMP OF NON-DUAL KNOWLEDGE-1

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ADVAITA BODHA DEEPIKA

[LAMP OF NON-DUAL KNOWLEDGE]

 

In this work the author has explained how Ignorance obscures the

true nature of the Self which is non-dual only; how by its veiling

aspect it covers It (the Self) with two effects — `that It does not

exist' and `that It does not shine forth', how by its other aspect,

in the shape of the mind, projecting individuals, Iswara and the

world and presenting them as real, thus giving rise to illusion; how

one fully qualified is alone fit to obtain this knowledge; how a

bare scholar of the shastras cannot be fit; how enquiry is the chief

means for knowledge; how this enquiry consists in hearing of,

reflecting upon and contemplation of TRUTH, and Samadhi; how the

indirect knowledge gained by hearing puts an end to the idea

that `It does not exist' and the direct knowledge gained by

reflection, which means enquiry `WHO I AM' and seeking within,

destroys the wrong notion that `It does not shine forth'; how the

knowledge of THOU in THAT THOU ART is identical with the knowledge

of THAT; how by meditation the different latencies perishing which

were the obstacles on the way and the mind which is the limiting

adjunct (upadhi) of the individual perishes too and by the eventual

unobstructed realisation of BRAHMAN (God) the Seeker becomes free

from the bondage of the three kinds of Karma which form the cycle of

births and deaths; how in truth there is neither bondage nor release

for the SELF and in what way to extinguish the mind.

 

This book is one of the few esteemed by Sri Maharshi and this

translation was thoroughly revised in His Presence.

 

CHAPTER I: ON SUPERIMPOSITION

 

7. Greatly afflicted by the three kinds of distress (tapa-traya),

intensely seeking release from bondage so as to be free from this

painful existence, a disciple distinguished by long practice of the

four fold sadhana, approaches a worthy master and prays:

8-12. Lord, master, ocean of mercy, I surrender to you! Pray save me!

Master: Save you from what?

Disciple: From the fear of recurring births and deaths.

Master: Leave the samsara and fear not.

Disciple: Unable to cross this vast ocean of samsara, I fear

recurring births and deaths. So I have surrendered to you. It is for

you to save me!

Master: What can I do for you?

Disciple: Save me. I have no other refuge. Just as water is the only

thing to put out the flames when the hair of one's head is on fire,

so also a sage such as you are, is the sole refuge of people like me

who are on fire from the three kinds of distress. You are free from

the illusion of samsara, calm in mind and sunk deep in the

incomparable Bliss of Brahman which is beginningless and endless.

Certainly you can save this poor creature. Pray do!

Master: What is it to me if you suffer?

Disciple: Saints like you cannot bear to see others suffer, as a

father his child. Motiveless is your love for all beings. You are

the Guru common to all, the only boat to carry us across this ocean

of samsara.

Master: Now, what makes you suffer?

Disciple: Bitten by the cruel serpent of painful samsara, I am dazed

and I suffer. Master, pray save me from this burning hell and kindly

tell me how I can be free.

13-17. M.: Well said, my Son! You are intelligent and well

disciplined. There is no need to prove your competence to be a

disciple. Your words clearly show that you are fit. Now look here,

my child!

In the Supreme Self of Being-Knowledge-Bliss who can be the

transmigrating being? How can this samsara be? What could have given

rise to it? And how and whence can it arise itself? Being the non-

dual Reality, how can you be deluded? With nothing separate in deep

sleep, not having changed in any manner, and having slept soundly

and peacefully, a fool on waking shouts out " Alas, I am lost! " How

can you, the changeless, formless, Supreme, Blissful Self shout

forth " I transmigrate — I am miserable! " and so on? Truly there is

neither birth nor death; no one to be born or to die; nothing of the

kind!

D.: What does exist then?

M.: There exists only the beginningless, endless, non-dual, never

bound, ever free, pure, aware, single, Supreme, Bliss Knowledge.

18. D.: If so, tell me how this mighty massive delusion of samsara

veils me in dense darkness like a mass of clouds in the rainy season.

19-20. M.: What can be said of the power of this Illusion (Maya)! As

a man mistakes a post for a man, so also you mistake the non-dual,

perfect Self for an individual. Being deluded you are miserable. But

how does this illusion arise? Like a dream in sleep this false

samsara appears in the illusion of ignorance which is itself unreal.

Hence your mistake.

21-24. D.: What is this ignorance?

M.: Listen. In the body appears a phantom, the `false-I', to claim

the body for itself and it is called jiva. This jiva always outward

bent, taking the world to be real and himself to be the doer and

experiencer of pleasures and pains, desirous of this and that,

undiscriminating, not once remembering his true nature, nor

enquiring " Who am I?, What is this world? " , is but wandering in the

samsara without knowing himself. Such forgetfulness of the Self is

Ignorance.

25. D.: All the shastras proclaim that this samsara is the handiwork

of Maya but you say it is of Ignorance. How are the two statements

to be reconciled?

 

M.: This Ignorance is called by different names such as Maya,

Pradhana, Avyakta (the unmanifest), Avidya, Nature, Darkness and so

on. Therefore the samsara is but the result of Ignorance.

26. D.: How does this ignorance project the samsara?

 

M.: Ignorance has two aspects: Veiling and Projection (Avarana—

Vikshepa). From these arises the samsara. Veiling functions in two

ways. In the one we say " It is not " and in the other " It does not

shine forth. "

27-28. D.: Please explain this.

M.: In a discourse between a master and a student, although the sage

teaches that there is only the non-dual Reality the ignorant man

thinks " What can be non-dual Reality? No. It cannot be. " As a result

of beginningless veiling, though taught, the teaching is disregarded

and the old ideas persist. Such indifference is the first aspect of

veiling.

29-30. Next, with the help of sacred books and gracious masters he

unaccountably but sincerely believes in the nondual Real, yet he

cannot probe deep but remains superficial and says " The Reality does

not shine forth. " Here is knowledge knowing that It does not shine

forth yet the illusion of ignorance persists. This illusion that It

does not shine forth, is the second aspect of veiling.

 

To be continued...