किन्चित्समाश्रित्य विभान्ति वस्तु ।
तन्मार्गणे स्याद् गलितम् समस्तम्
न पश्यताम् सच्चलनम् कदापि ॥—११
dvandvAni sarvANyakhilAstripuTayaH = all dualities and triads; ki~nchit = some
(indescribable); samAshritya = due basis; vibhAnti = appear; vastu = reality; tanmArgaNe =
when that is inquired into; syAd galitam samastam = (dualities and triads) all resolve;
na pashyatAm sachchalanam kadApi = there is no wavering for those who see the truth.
All dualities and triads appear due to some indescribable basis, which is the reality. When that is inquired into, all (dualities and triads) resolve. There is no wavering for those who see the truth.
Any appearance needs a basis to be experienced. For e.g., a rope snake in semi darkness, needs the substratum of either a rope, or a hose or a crack on the ground. In the absence of these, the snake will not be perceived. So also, a mirage needs a dry land and silver seen on nacre cannot be seen without it. All these, the snake, mirage and silver on the mother- of- the- pearl are not really existent, nor can they be called absolutely non-existent (since they can be experienced). They appear by borrowing their existence from the substratum. In other words they have dependent existence….no existence of their own.
To arrive at the truth, meaning to arrive at the basis of these appearances amounts to the appearances getting resolved. Once the rope is enquired into, the snake vanishes. The preconceived notions of, whether the snake was a cobra or not etc, will become irrelevant. Did the snake run away on gaining knowledge of the rope? The snake did not run away. The snake was an appearance. It is no longer seen as the truth. The enquiry into the basis resolves all wrong notions of reality given to appearances. Rope enquiry is not the same as snake enquiry.
So also, if one enquires into the world or the ego while being attached to them, one will not gain anything. It is the substratum that one has to enquire into. Many people get misled by the ‘who am I’ question. If one is overly attached to the body mind, the “who am I’ question is only going to give him material answers like; I am 6 ft tall, father of so and so etc. The enquiry is deeper than this; it is an enquiry into the very basis of the material existence. Hence, enquiry into the self is enquiry into the substratum of the ego. That substratum has to be the reality. Once that truth is known, the appearances of the world, body and mind are resolved. Do they disappear? Does a wise man see no world? A wise man does perceive a world. Just as we see the sun rise in spite of knowing that it actually does not rise, so also a wise man will see a world, will have a functional body and mind but will clearly know them to be unsubstantial.
Will the knowledge keep wavering? Will one face misery again? Knowledge once gained is permanent. The misery was born of ignorance. The appearances of duality and triads were taken as the reality. Post knowledge, the substratum is known as the reality. A wise person will never waver. He has gained a firm conviction of the truth as his own self. Though he transacts in the world, he can never regard it as real.