Panchadasi Talks - Day 5

By Sowmya Ramkumar

Day 5 of the Panchadasi Talks



CH 05 FIXING THE MEANING OF THE GREAT SAYINGS

1. That by which a man sees, hears, smells, speaks and distinguishes sweet and bitter tastes etc, is called consciousness.(‘Prajnanam Brahma’ Aitareya Upanishad III-i-1)

2. . The one consciousness which is in Brahma, Indra and other gods, as well as in human beings, horses, cows, etc., is Brahman. So the consciousness in me also is Brahman
3. The infinite, supreme Self remains manifested in this world as the witness of the functions of the intellect in the body, fit for Self-knowledge and is designated as ‘I’.
4. By nature infinite, the supreme Self is described here by the word Brahman. The word ‘Asmi’ (am) denotes the identity of ‘Aham’ (I) and ‘Brahman’. Therefore ‘I am Brahman’ (is the meaning of the text). [‘Aham Brahmasmi’ - Brihadaranyaka Upanishad I-iv-10]
5. Before the creation there existed the Reality, one only, without a second and without name and form. That is even now (after creation) exists in a similar condition is indicated by the word ‘That’. [‘Tattvamasi’ - Chandogya Upanishad VI-viii-15]
6. The principle of consciousness which transcends the body, senses and mind of the enquirer is here denoted by the word ‘thou’. The word ‘Asi’ (art) shows their identity. That identity has to be experienced.
7. By (pronouncing) the word ‘this’ it is meant that the Atman is self-luminous and directly experienced. That is known as Pratyagatman which is the indwelling principle covering everything between egoity and the body. [‘Ayamatma Brahma’ - Madukya Upanishad 2]
8. The essence of the entire visible universe is denoted by the word Brahman. That Brahman is of the nature of the self-luminous Atman.

CH 06 THE LAMP OF THE PICTURE


PAINTING AND PURE CONSCIOUSNESS 1-9

1. four stages in the painting of a picture, 4 modification of the supreme Self.
2. clean canvas, starch, outlines, color. pure consciousness(C ), in-dwelling con, one identified w/ all subtle bodies, w/ all physical bodies.
3. canvas basis, apply starch, outlines drawn; color it, the picture is complete.

4. Brahman, pure C; w/ Maya He is in-dwelling spirit; in relation to subtle bodies, He is totality of souls, relation to gross bodies identifying w/ totality.
5. on a canvas there are superior and inferior objects, there are grades of beings from Brahma down to the animate and inanimate objects.
6. men painted wearing different clothes they appear as real as the canvas.
7. On C are superimposed forms. In each there is reflection, i.e., a special function of consciousness. They are Jivas, are subject to birth and death.
8. Ignorant people imagine that the colors real clothes, as real as the canvas on which the picture is superimposed. Ignorant imagine, transmigrations of Jivas are by supreme Spirit, the substratum, on which the Jivas are superimposed.
9. Just as the hills in picture not painted as dressed, so the inert objects like earth, are not endowed with the reflection of consciousness.
10. This confusion as real and as affecting the supreme Self is called nescience. It is removed by the knowledge of Reality.

KNOWLEDGE OF JIVA, SUPREME SELF

11. Jiva, a ‘reflection’ of Self, which is affected by pain and pleasure of Tran migratory life, but not the real Self. This understanding is called knowledge. It is achieved through discrimination.
12. Enquire into nature of world, individual Self and Supreme Self. When the ideas of Jiva and Jagat (world) are negated, the pure Atman alone remains.
13. By negation it does not mean that world and Jiva cease to be perceptible to the senses, it means the conviction of their illusory character. Otherwise people would be automatically liberated in deep sleep or in a faint.
14. ‘The supreme Self alone remains’ also means a conviction about Its reality and not non-perceiving of the world. Otherwise there would be no such thing as liberation in life.
15. The knowledge arising from discrimination is of two kinds, indirect and direct. This process of discrimination ends in the achievement of the direct knowledge.
16. Knowledge that ‘Brahman is’ is indirect, the knowledge that ‘I am Brahman’ is direct.
17. Consider Self w/ a view to having its direct experience, through which the Jiva is immediately liberated from all worldly fetters.

KUTASTHA(BRHAMAN)

18. The Self as consciousness absolute is spoken of as Kutastha, Brahman, Jiva and Ishvara, just as, for instance, Akasa (ether) is called ‘pot-Akasa’, ‘all embracing Akasa, Akasa conditioned by water’ and ‘Akasa conditioned by a cloud’.
19. The sky with clouds and stars reflected in water contained in a pot which encloses space, is known as ‘Akasa in water’.
20. The sky reflected in water particles forming a cloud suspended in space is known as ‘Akasa in a cloud’.
21. As a cloud is composed of a water in a particular state, it is therefore reasonable to assume the existence of the reflection of Akasa in a cloud.
22. The consciousness which is conditioned by the gross and subtle bodies, on which they are superimposed and which knows no change, is known as Kutastha.
23. On the Kutastha is superimposed by imagination the intellect (buddhi). The reflection of Kutastha in the intellect is animated by vitality and is called the Jiva. It is subject to transmigration.
24. As the Akasa in a pot is concealed by the Akasa reflected in the water with which the pot is filled, so Kutastha is obscured by Jiva. This principle is called mutual obscuring or superimposition.

AVARANA(POWER TO CONCEAL) & VIKSHEPA (POWER TO PROJECT)

25. Under the delusion of mutual superimposition the Jiva cannot discriminate and realize that he is not Jiva but Kutastha. This non-discrimination is beginning less and is known as the primal nescience.
26. Nescience or Avidya has two functions: Avarana or the power to conceal and Viksepa or the power to project. The power of Avarana creates such ideas as ‘Kutastha shines not nor exists’
27. If a wise man asks an ignorant man about Kutastha, he replies: ‘There is no such thing as Kutastha. It does not manifest nor exist’. Thus he feels and says..
33. On Kutastha, covered over by (the concealing power of) ignorance, are projected or superimposed the subtle and gross bodies, thus producing the Chidabhasas or Jivas. It is like the superimposition of silver on a mother of pearl. This is called projection or Viksepa.
34. In the illusion ‘This is silver’, the pearl oyster shell is the thing perceived and is real, but by an error these notions, viz., ‘this-ness’ and its ‘reality’, are transferred to the imaginary silver. In the same way the ideas of ‘Self’ and ‘existence’ which belong to Kutastha are transferred to the Jiva through the error caused by nescience.

MAYA

128. All people admit in their experience existence of Maya. From the logical point of view Maya is inexplicable. Shruti too declares it to be neither existence nor non-existence.
129. Since the effects of Maya are undeniably manifest, its existence cannot be denied. Being stultified by knowledge, it cannot really be said to exist. From the point of view of (absolute) knowledge (of the Atman) it is always inoperative and hence negligible.
130. Maya is looked upon in three ways. From the point of view of knowledge and Shruti it is negligible; for empirical reason it is indefinable and for the ordinary people it is real.
131. Maya exhibits the appearance and disappearance (in waking or sleeping state) of the world, just as by rolling and unrolling a picture on a canvas it is exhibited or withdrawn.
132. Maya is dependent, for in the absence of the cognizing faculty the effects of Maya cannot be experienced. Again in one sense it is independent too, for it can make the non-attached Atman appear to be attached.
133. Maya transforms the immutable Kutastha, the ever association-less Atman, phenomenally into the form of the universe. Casting the reflection of Atman on itself, Maya Creates Jiva and Ishvara.
134. Without in any way affecting the real nature of Atman, Maya creates the world. It makes the impossible look possible. How astonishingly powerful Maya is !
135. As fluidity is the nature of water, heat of fire and hardness of stone, so the making of the impossible possible is the nature of Maya. It is unique in this respect.
136. The magic show looks wonderful and inexplicable as long as the magician is not directly known, but when the magician is so known, the magic show is known as such and is no longer wonderful.
137. Those who believe in the reality of the world regard the effects of Maya as wonderful. But since the nature of Maya itself is astonishing, one need not wonder at its power.
138. By raising objections to the wonderfulness of Maya we do not solve the mystery. Besides, we also can raise serious counter objections. What is essential is that we should eradicate Maya by systematic enquiry. Further arguments are useless, so do not indulge in them.
139. Maya is an embodiment of marvel and doubt; the wise must carefully find out means and make effort to remove it.
146. In the end you will have to say, ‘I do not know’. Therefore the wise declare this world to be like a magic show.
150. Things that are inconceivable should not be subjected to canons of logic; and this world is one such, for the mind cannot conceive of the very mode of its creation.
152. As the tree is latent in the seed, so the waking and dreaming worlds are implicit in deep sleep. Similarly, the impressions of the entire universe are latent in Maya.
153. On the impressions of the whole world, thus latent in the intellect (during sleep) is reflected the immutable consciousness. Though it is not experienced owing to vagueness it can be inferred to exist, in the same way as the reflection of the sky is inferred to exist in the water-particles of a cloud.
154. This seed, the Maya, in association with the reflection of consciousness, which is not fully grasped, develops into the intellect; and in this intellect, the reflection of consciousness becomes plainly visible as the ego.
155. It is said by the Shruti that Jiva and Ishvara are creations of Maya, being reflections of Atman in it. Ishvara is like the reflection of the sky in the cloud; Jiva is like the reflection of the sky in water.
156. Maya is comparable to a cloud and the mental impressions in the Buddhi are like the water-particles which make up the cloud. The reflected consciousness in Maya is like the sky reflected in the water-particles of the cloud.
157. Shruti says that this (pure universal) consciousness reflected in Maya is Ishvara which controls Maya as well. The great Ishvara is the inner ruler, omniscient and cause of the universe.
158. The Shruti, in the passage beginning with ‘the consciousness in the deep sleep’ and ending in ‘He is the Lord of all’ describes this ‘sheath of bliss’ as the Ishvara. [Mandukya Upanishad: 5-6; Brihadaranyaka Upanishad: IV-iv-22]
159. The omniscience and other properties of the bliss sheath are not to be questioned, because the assertions of the Shruti are beyond dispute and because everything is possible in Maya.
160. Since nobody has the power to alter the world of waking and dream states which are projected from the bliss-sheath, it is proper to call it the Lord of all.
161. In the bliss-sheath inhere all the desires and mental impressions of all living beings. In as much as it knows them (impressions) all, it is called omniscient.
162. (Doubt): The omniscience, alleged to be the nature of the bliss-sheath, is not evident because the impressions are not known directly. (Reply): Its knowledge of the impressions (though not directly felt) is inferred from observation of its presence in all mentations.
163. Since Ishvara (the consciousness in the bliss-sheath) abides in and activates and controls all the functions of all other sheaths beginning with that of the intellect and elsewhere also in creation, it is called the inner controller.
164. The Shruti says that the Lord abides in the intellect and has the intellect as His body (instrument); but the intellect does not know Him; it is itself controlled by Him.
165. As threads pervade a piece of cloth and constitute its material cause, so the Inner Ruler, pervading the whole universe, is the material cause of the universe.
166. Just as the threads are subtler than the cloth and the fibers of the threads subtler than the threads themselves, even so, where this progress from the subtle to the subtler stops, there do we confront the Inner Ruler.
167. Being minuter than the minute of the second and third degree, the inmost Being is not subject to perception; but by reasoning and by Shruti His existence is ascertained.
168. As a piece of cloth is said to be the body of the threads which become the cloth, so when He has become the universe it is described as His body.
169. When threads are contracted or expanded, or any motion is imparted to them, the cloth similarly behaves – it has no independence at all.
170. Similarly the worldly objects assume the forms in the manner He transforms them according to their past desires and impressions. There is no doubt about it.
171. In the Gita Sri Krishna says: ‘O Arjuna, the Lord abides in the hearts of all beings and makes them revolve by His Maya as if mounted on a wheel’. [Gita: XVIII-61]
172. ‘All beings’ in the above passage means the Jivas or the sheaths of intellect which abide in the hearts of all beings. Being their material cause, the Lord appears to undergo changes with them.
173. By the word ‘wheel’ is meant the cage of the body with sheaths etc. By saying that all beings are ‘mounted on the wheel’ is meant that they have come to consider the body as the ego. By the word ‘revolve’ is meant the performance of good and bad deeds.
174. The meaning of the expression ‘The Lord makes them revolve by His Maya’, is that the Lord by his power of Maya becomes involved in the intellect-sheath and seems to change with the operations of the intellect.
175. The same meaning is expressed by the Shruti saying that the Lord is called the inner controller. By applying this reason one can come to the same conclusion with regard to the physical elements and all other objects.
176. ‘I know what is virtue, but my inclination is not mine to practice it; I know what is vice, but my desisting from it is not mine but His. I do as I am prompted by some god seated in my heart.’
177. From the above verse do not think that individual efforts are not necessary, for the Lord transforms Himself as those efforts.
178. This theory does not contradict the idea of the Lord prompting every thing, for one who has known Ishvara to be the controller of things knows his Self as non-attached.
179. Both the Shruti and the tradition declare this knowledge of the non-attachment of the Self to be the cause of release. It is also stated in Varaha-Purana that both the scriptural and the traditional truths are from the Lord.
180. The Shruti declares that in fear of Him the forces of nature operate, showing that His commandments engender fear. So His lordship over all beings is different from His inner Rulership of them.
181. One Shruti passage says that the suns and planets move at the command of the Lord. Another Shruti passage says that the Lord entering the human body controls it from within.
182. The Lord is said to be the source of the universe, for He causes the creation and dissolution of the world. By creation and dissolution are meant the manifestation and demanifestation of the world.
183. The world remains potential as impressions in the Lord and He causes its manifestation in accordance with the past deeds of beings. Creation is like the unrolling of a painted canvas.
184. If the painted canvas is rolled up, the picture is no longer visible. In the same way, when the Karma of beings is exhausted, the Lord withdraws into Himself the universe with all that it contains (i.e., all remain in a latent form).
185. The creation and destruction of the world are comparable to day and night, to the waking and sleeping states, to the opening and closing of the eyes and the activity and quiescence of the mind.
186. Ishvara is endowed with the power of Maya which is the power of manifesting and demanifesting, so the objections to the theory that creation has a beginning or that it is evolutionary or that things are naturally endowed with certain special qualities do not apply to it.
187. Ishvara through the Tamas of Maya is the cause of the inanimate objects and through the reflection of the supreme intelligence Ishvara is the cause of the Jivas.
188. It is objected that the cause of the bodies is that aspect of Paramatman in which Tamas predominates and that of the Jivas is that aspect where intelligence predominates. So Paramatman alone is their cause in accordance with their inner impressions, moral and spiritual actions.
189. Thus Sureshvaracharya, the author of Vartika, has attributed the cause of the animate and inanimate creation to Paramatman and not to Ishvara.
190. Our reply is that Acharya Sureshvara holds Brahman to be the cause of the world, but he has taken for granted the mutual superimposition of Ishvara and Brahman even as that of Jiva and Kutastha.
191. The Shruti explains clearly that from Brahman, who is truth, knowledge and infinity, arose Akasa, air, fire, water, earth, herbs, food, bodies and so forth.
192. Superficially it looks as if Brahman were the cause of the world and that Ishvara were a real entity. This cannot be explained except by the mutual superimposition of the true nature of Brahman on Ishvara and the creativity of Ishvara on Brahman.
193. In a piece of cloth stiffened with starch, the starch becomes one with the cloth; so by the process of mutual superimposition the ignorant conceive Ishvara to be one with Paramatman.
194. As the dull-witted imagine that the Akasa reflected in a cloud is the Akasa absolute, so the undiscriminating do not see the distinction between Brahman and Ishvara.
195. By deep enquiry and by the application of the rules of interpretation to the Vedic text we come to know that Brahman is association less and unconditioned by Maya, whereas Ishvara is the creator conditioned by Maya.
196. The Vedas declare Brahman to be truth, knowledge and infinity and also that speech and the other organs cannot grasp it. Thus it is determined that Brahman is association less.
197. Another Shruti says that Ishvara, the Lord of Maya, creates the universe, whereas the Jiva is controlled by Maya. So Ishvara, associated with Maya, is the creator.
198. As the deep sleep state passes into dream state, so Ishvara who is known as the sheath of bliss, transforms Himself into Hiranyagarbha, when He, the one, wills to be many.
199. There are two types of Shruti text describing the creation of the world either as a gradual evolution or as instantaneous. There is no contradiction, for the dream world sometimes arises gradually out of deep sleep, but at other times it arises instantaneously.
200. Hiranyagarbha or Sutratman, otherwise called the subtle-body, is the totality of the subtle bodies of all Jivas. He conceives Himself as the totality of all egos or ‘I’ - consciousnesses, like the threads of a piece of cloth; and He is said to be endowed with the powers of volition, conation and cognition.
201. The world in its course of evolution comes to rest in Hiranyagarbha, but at this stage it is indistinct, just as an object seen in partial darkness, at dawn or dusk.
202. As the outlines of a picture are drawn in black pencil on a stiffened piece of canvas, so also the subtle bodies indistinctly appear in Hiranyagarbha.
203. Like a tender offshoot of a germinated corn or like a tender plant sprouting, Hiranyagarbha is the tender bud of the world which is still indistinct.
204. In Virat the world appears distinct and shining, like objects in broad day-light or like the figures of a fully painted picture or the fruit of a fully matured tree. In Virat all the gross bodies are plainly seen.
205. In the Vishvarupa chapter and in the Purusha Sukta there is a description of Virat. From the creator Brahma to a blade of grass, all objects in the world form part of Virat.
206. The forms of Virat, such as Ishvara, Hiranyagarbha, Virat, Brahma, Vishnu, Shiva, Indra, Agni, Ganesha, Bhairava, Mairala, Marika, Yakshas, demons.
207. Brahmanas, Kshatriyas, Vaishyas, Sudras, cows, horses and other beasts, birds, fig, banyan and mango trees, wheat, rice and other cereals and grasses;
208. Water, stone, earth, chisels, axes and other implements are manifestations of Ishvara. Worshipped as Ishvara they grant fulfillment of desires.
209. In whatever form Ishvara is worshipped, the worshipper obtains the appropriate reward through that form. If the method of worship and the conception of the attributes of the deity worshipped are of a high order, the reward also is of a high order; but if otherwise, it is not.
210. The Liberation, however, can be obtained through the knowledge of reality and not otherwise. The dreaming does not end until the dreamer awakes.
211. In the second less principle, Brahman, the whole universe, in the form of Ishvara and Jiva and all animate and inanimate objects, appears like a dream.
212. Maya has created Ishvara and Jiva, represented by the sheath of bliss and the sheath of intellect respectively. The whole perceptible world is a creation of Ishvara and Jiva.
213. From the determination of Ishvara to create, down to His entrance into the created objects, is the creation of Ishvara. From the waking state to ultimate release, the cause of all pleasures and pains, is the creation of Jiva.
214. Those who do not know the nature of Brahman, who is second less and association less, fruitlessly quarrel over Jiva and Ishvara, which are creations of Maya. 230. Just as it is impossible to establish the eternal existence of pleasure derived from flowers and sandalwood, so it is impossible to establish the non-association of Atman as long as the world and Ishvara are believed to be realities and ever-existing.

233. (Doubt): To account for the idea of individual bondage and release, the plurality of Selves must be accepted. (Reply): This is unnecessary because Maya is responsible for bondage and release.
234. Don’t you see that Maya can make the impossible appear possible ? In fact, the Shruti can tolerate neither bondage nor release as real.
235. The Shruti declares that in fact there is no destruction and no origination; none in bondage and none engaged in practice for liberation; no aspirant for liberation and none liberated. This is the transcendental truth.
236. Maya is said to be the desire-fulfilling cow. Jiva and Ishvara are its two calves. Drink of its milk of duality as much as you like, but the truth is non-duality.
237. The difference between Kutastha and Brahman is only in name; in reality there is no difference. The Akasa in the pot and the unlimited Akasa are not distinct from one another.
238. The non-dual reality, as declared in the Shruti, existed before creation, exists now and will continue to exist in dissolution; and after liberation Maya deludes the people in vain.
246. The whole world is a product of the inscrutable Maya; be convinced of this and know that the fundamental real principle is non-duality.
247. (Doubt): If the idea that duality is real occurs again and again in daily life ? (Reply): Repeatedly practice negating this erroneous idea of duality. What is the difficulty in doing so ?
248. (Doubt): How long should one continue this practice ? (Reply): It is a trouble to continue the pursuit of unreal duality, not so is that of non-duality. For by the practice of non-duality all miseries are destroyed.
249. (Doubt): But even after realization I suffer from hunger and thirst. (Reply): Who denies it? This suffering is in your egoity (a product of duality) expressed in your use of ‘I’.
250. (Doubt): The sufferings may come to the immutable Self, because of identification with the body. (Reply): Do not subject yourself to this identification which is due to mutual superimposition, but practice discrimination for its removal.
251. (Doubt): The superimposition, which is due to the first impressions, suddenly may occur, because of the beginning less association of Jiva and Avidya. (Reply): Then begin new impressions of non-duality by means of repeated discrimination of the truth.
254. Consciousness is eternal, for its non-existence can never be experienced. But the non-existence of duality is experienced by consciousness before the duality assumes manifestation.
255. That duality of the phenomenal world is like the pot which is non-existent before it comes into being. Still, its creation is inexplicable. So it is unreal like a product of magic.
256. Now you see that both consciousness and the unreality of the world are immediately experienced, so you cannot still maintain that non-duality is not experienced.
THE THREE VIRTUES
(KNOWLEDGE OF REALITY, DETACHMENT, WITHDRAWAL)

259. The Shruti says that he who has banished from his heart all indwelling desires attains immortality. This is not merely a statement; a knower’s actual experience proves it.
260. In another passage it is stated that all the knots of the heart are loosened at the rise of true knowledge. The term ‘knots of the heart’ has been explained in the commentary to mean the desires of the heart.
265. (Doubt): But it is well known that the immutable Self is ever unaffected by desires even before illumination. (Reply): Do not forget this truth. The realization that Kutastha is ever dissociated from desires is called the ‘snapping of the knot of ignorance’. It is this knowledge which leads to the attainment of the purpose of life.
266. (Doubt): The dull-witted are ignorant of this truth. (Reply): This is what we mean by the ‘knot of ignorance’, nothing else. The difference between the ignorant and the wise, is the existence of doubt in the former group and its destruction in the latter.

272. (Doubt): Why, the Puranas speak about Jadabharata and others who were completely withdrawn and performed no action. (Reply): But have you not heard also the Vedas speaking of other knowers who ate, played and enjoyed pleasures ?

274. The man who is attached to objects is troubled by the world; happiness is enjoyed by the unattached. Therefore give up attachment if you desire to be happy.

276. Absence of desires, knowledge of reality and withdrawal from action mutually assist one another. Generally all three of them are found together, but sometimes separately too, without the third.
277. The origin, the nature and the result of these virtues differ. The real distinctions between them will be clear to a keen student of scriptures.
278. The origin of detachment is an understanding that the joys derived from objects are impermanent; its nature is a distaste for the enjoyment of those objects; and its result is the feeling of being independent of them. These three are peculiar to detachment.
279. The origin of the knowledge of reality is hearing, reflecting and meditating on the reality; its nature is discrimination between the real and the unreal; and its result is the restraint of fresh doubts from arising. These three are peculiar to knowledge.
280. The origin of withdrawal from action is the cultivation of inner and outer control and so forth; its nature is the control of the mind; and its result is the cessation of worldly activities. Thus their differences are described.
281. Of all the three virtues the most essential is the knowledge of the Reality as it is the direct cause of liberation. The other two, detachment and withdrawal, are necessary auxiliaries to knowledge.
282. The existence of the three virtues highly developed in a man is the result of vast store of merit acquired in innumerable past lives. The absence of any one of them is the result of some demerit acquired in the past.

WHAT CANNOT GIVE LIBERATION

283. Without the knowledge of Reality even perfect detachment and complete withdrawal from worldly actions cannot lead to liberation. A man endowed with detachment and withdrawal, but failing to obtain illumination, is reborn in the superior worlds because of great merit.
284. On the other hand by the by the complete knowledge of Reality a man is sure to have liberation, even though his detachment and withdrawal are wanting. But then his visible sufferings will not come to an end owing to his fructifying Karma.
285. The height of detachment is such a conviction of the futility of all desires that one considers like straw even the highest pleasures of the world of Brahma; and the height of spiritual knowledge is reached when one feels one’s identity with the supreme Self as firmly as an ordinary man instinctively feels his identity with the physical body.
286. The height of withdrawal from action is the complete forgetfulness of all worldly affairs in the waking state as in the state of deep sleep. There are several intermediate grades which can be known by actual observation.
287. Enlightened men may differ in their behavior because of the nature of their fructifying Karma. This should not make the learned think otherwise about the truth of knowledge resulting in liberation.
288. Let the enlightened people behave in any way according to their fructifying Karma, but their knowledge is the same and their liberation is the same.
289. On the supreme consciousness the world is drawn like a picture on canvas; thus is Maya superimposed on consciousness. When we forget the adventitious distinctions, consciousness alone remains.

REGULAR STUDY OF LAMP OF THE PICTURE

290. This chapter called the ‘Lamp of the Picture’, when regularly studied, gives an intelligent aspirant freedom from the delusion due to illusive appearances, even though he may see them as before


DOWNLOAD from archive.org

http://www.archive.org/download/PanchadasiDay1/Panch5_6_7Jan09.mp3