Suggesting a way out of this quagmire of samsAra, Shankara observes:
तं पुनर्देहाभिमानादशरीरस्वरूपविज्ञानेन निवर्तिताविवेकज्ञानमशरीरं सन्तं प्रियाप्रिये न स्पृशतः ।
Meaning: The same Being, however, when, Its “ignorance in the shape of Its notion of the body being the Self” has been set aside by Its Knowledge of its real “unbodied” nature, then pleasure and pain do not touch It.
धर्माधर्मकार्ये हि ते ; अशरीरता तु स्वरूपमिति तत्र धर्माधर्मयोरसम्भवात् तत्कार्यभावो दूरत एवेत्यतो न प्रियाप्रिये स्पृशतः ॥
Meaning: The reason for this (i.e., the absence of pleasure and pain) lies in the fact that pleasure and pain are the effects of merit and demerit, while the real nature of the Self is being unbodied, so, that merit and demerit being impossible in the latter, the appearance of their effect is still further off. Hence, the pleasure and pain do not touch It.
It is important to understand here that unlike the bodily pleasure and pain, the Bliss of the Self is something inherent to It. That Bliss is not a transient feature like ‘touch’ which appears and disappears. We have support for this contention from other shruti mantras too. Shankara writes: Continue reading