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Panchadasi - (94)
« on: August 24, 2008, 05:01:06 PM »
The Chapter VIII continues...

Verse 42:-  (Objection):  How can the changeable Jiva say,
"I am Brahman" since Brahman is immutable?  (Reply) He can,
because, in spite of apparent discrepancy between Jiva and
Brahman, the identity is established by giving up the false notion
about the Jiva.  What appeared, under the influence of Maya,
as Jive really none other than Brahman.

Verse 43:-  A man may be mistaken for the stump, a tree.  But
the notion of the stump is destroyed when the man is known to
be a man.  Similarly when the Jiva knows "I am Brahman" his
notion, "I am intellect, the ego-consciousness in the mind
is destroyed.

(See Naishkarmya Siddhi 2.29)

Verse 44:-  Acharya Suresvara in his Naishkarmaya Siddhi,
describes clearly how Jiva and Brahman are found to be
identical when the false notion about the Jiva, viz., its
identity with the intellect is destroyed.  Therefore the text,
"I am Brahman is to be understod in this sense.

Verse 45:-  In another Sruti text, "Everything is Brahman"
Brahman and the universe are shown to be identical.  It
also is to be interpreted in the above sense, viz., what appears
to be 'all this' that is, the universe is really Brahman.  Similarly
in the text, "I am Brahman" the same identity of Jiva and
Brahman is indicated.

(Chandogya Up. 3.14.1;  Brahadaranyaka Up. 1.4.10;)

See Who am I ? of Bhagavan.  He says:  The world, the jiva
and Isvrara are Brahman.  All are Siva swarupa.

Verse 46:-  It is true that the author of the Vivararana gloss
has denied the Badha-samanadhikaranya* interpretation
and has accepted the Mukhyasamanadhikaranya** interpretation
of "I am Brahman".  It is because he has taken the "I" in the
sense of Kutastha-caitanya and not in the sense of Chidabhasa.

( I shall explain the two terms, * and ** under a separate post.

To be contd..

Arunachala Siva.