Verses 6 to 12
Verse 6
abha-roopasya visvasya
bhanam bha-sannidheh vinaa I
kadaachit na avakalpeta bha
cha aham tena sarvagah II
Without proximity of
Consciousness, awareness of the insentient world is simply not possible. I am
that Consciousness; and I am present everywhere.
The world being made up of
inert elements is not sentient and it can be experienced only in the proximity
of sentient Consciousness. From this it follows that ‘I’ as Consciousness is
present everywhere i.e. all pervading. Wherever the jivas exist in the world
they are aware of the inert world around them in the light of the Consciousness
only. Just like electricity present in
the wires needs an equipment like bulb
to reveal itself, Consciousness reveals itself through an upadhi, which
It illuminates as well. Our attention is focussed on the upadhi and not
on the illuminating Consciousness like concentrating on the bulb forgetting the
electricity. And that all-pervading Consciousness
is ‘I’, the Self.
Verse 7
na hi bhanadrte sattvam
narte bhanam chitah achitah I
chit-sambhandhah api na
adhyaasaadrte tena aham advayah II
There is no World without
experience; no experience of the inert world without sentiency; No association
of these two, sentiency and inertness, is possible but for superimposition and therefore
I am Non-dual!
For a thing to exist it has
to be knowable to someone at some time.
For example, it is said that rabbit has no horns as nobody has
experienced it ever. The knowledge of an
inert object is never possible without association with Consciousness. Sentient Consciousness and the inert material
world cannot have ever a regular relationship as they are of different degree
of reality. Consciousness is of a higher
order of Reality i.e. Paramarthika Sathyam while material world is of a
lower order of Reality i.e. Vyavaharika Sathyam. It is like trying to
have a wedding with a girl whom one met and moved with in the dream. Since Consciousness appears to have
relationship this must be superimposition. That is Conciousness is the substratum
and the world is the superimposition, adhyasa, on the Consciousness like the
snake imagined on the rope. The
substratum and super imposition cannot have a cause-effect or substance-quality
or whole-part relationship. Therefore Consciousness, the Self, is one without a
second, non-dual.
Verse 8
na deho na
indriyam cha aham na praanah na manah na dheeh
mamataa
pari-rabdhatvat aakreedatvat idam dhiyah
I am
not the body, nor the sense-organs, nor Prana, nor the mind, nor the intellect;
for these are all objects of the ‘my’-thought, or of the ‘this’-thought.
The
gross body, the five jnanendriyas, the five karmendriyas, the
mind and the intellect; all these share one common characteristic feature i.e.
they are all objects of the thought of possession-‘my thought’. For example, we say ‘my nose’, my doubt’
etc. And whatever I claim as mine, I am not, as I am
not my dog. Also I am different from whatever I experience. I, the experiencer Subject am different from
whatever I experience which is an object and is an object of ‘this’ thought like
‘this book’. The subject ‘I’, the
Consciousness is always different from the object and can never become the object
of ‘my’ thought or ‘this’ thought.
Verse 9
saakshee sarva-anvitah
preyan aham na aham kadaachana I
parinaama paricchheda
paritapaih upaplavaat II
I am the witness,
all-pervading and dear, and not the Ego, and never can be, for with i)
modifications, ii) limitations, and iii) afflictions, it has calamitous
associations.
Ego is the ‘I’ thought which is part of anthakarana that is
enlivened by the reflection of Consciousness, Chidabasa, in anthakarana. The enlivened ego is misconstrued as one’s
real Self and this lands one in samsara as ego suffers from i) modifications, ii) limitations and iii)
afflictions that are stated below.
Ego is changeable as it is identified with thought modifications of likes
and dislikes, joys and sorrows and becomes good, bad, happy or unhappy
accordingly.
Ego suffers the limitations of the body, as it is identified with body
and gets conditioned by time, space and objects
Ego suffers the three types of afflictions; Adhyathmika, Adhidaivika and
Adhibauthika i.e. from within, from natural forces, from physical
circumstances.
But the Self-shining Consciousness undergoes no changes being only a
passive witness; is infinite and all-pervading without limitations of time,
space and objects; and is unaffected by afflictions being Bliss absolute. Hence
the Ego can never be considered as the true Self, Conscousness.
Verse 10
supte ahami na drishyante duhkha-dosha
pravrittayah I
atah tasya eva samsaarah na me samsartru
saakshinah II
When the Ego goes to sleep, one does not
‘see’ the world of sorrow and defects. For this reason, surely Samsara
must belong to the Ego alone, and not to Me who am the witness of Ego’s play.
In deep
sleep there is neither the experience of ego nor of samsara. When one wakes up both are experienced. However Self, the consciousness exists in
deep sleep as one knows on waking up that he has slept well. Self, the Consciousness illumines not only the
presence of ego and samsara in the waking and dream states but also
their absence in the deep-sleep state. So the sorrows and limitations which
characterise samsara belong to the ego and not to the witnessing Self. This
can be inferred from the example of a clear crystal that is colourless. When a red flower is placed near the crystal,
it appears red. If the flower is changed
to a blue flower then the crystal appears blue. Similarly the qualities of ego are wrongly
ascribed to Self, the Consciousness, which is only a witness.
Verse 11
suptah suptim na jaanati na asupte
svapna-jagarau I
jagrat-svapna-sushuptinam sakshi atah aham
atad dashah II
The Ego that sleeps does not know sleep. In
Self that sleeps not, there is no dream or waking. Of the dream, waking and
sleep states, I am the Witness, thus, free from these states.
The ego goes to sleep in deep sleep.
Therefore it does not have the experience of deep sleep. Self, the Consciousness, is awake, so to
speak in this state. It is not only
aware of the sleep-state but also of the sleeper-ego, in sleep state,
illumining it as a witness. If the
non-sleeper witness does not have sleep, it does not have waking also as waking
is possible for the sleeper only. Whoever
doesn’t have sleep state, cannot have waking, dream state also. Witness is not associated with sleep state.
Therefore, witness doesn’t have jagrat, swapna also. So ‘I’, the Consciousness, who is the witness only
in all the three states is free from the three avasthas; jagrat,
swapna and sushupthi.
Verse 12
vijnaana viratih suptih tat janma
svapna-jaagarau I
tat saakshinah katham me syuh nitya
jnaanasya te trayah II
Cessation of all particular knowledge is
deep sleep; its rise constitutes dream and waking states. To Me, their Witness,
how can it belong? I am ever of the nature of knowledge (as the Knower of these
three states).
When there is a ‘knower’, and something known as ‘this’, it is called
‘particular knowledge’. In deep sleep
there is cessation of such particular knowledge. In waking and dream state it happens
again. That which illumines the
cessation and rise of this particular knowledge has to be different from these
states. Thus ‘I’, the Consciousness, who
is the witness is different from the waking, dream and deep sleep states. ‘I’, the Consciousness, is ever of the
nature of knowledge that illumines the rise and cessation of particular
knowledge. There is no rise or fall, growth or death for Me.
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