14.26 During dream gross body is dormant and there is no external world. There is no external light or medium. The mind functions and sees, hears, thinks which are modifications of the mind. As the mind is inert, seeing, etc., is possible if there is an entity different from the mind and which lends sentiency to the mind. The said entity is Self which is of the nature of consciousness. In this sense, it is concluded that Self is directly known. The Self is the witness of the modifications of mind called the dream.
14.27 and 14.28 Before Self-knowlede, a person worships Brahma, Indra and other gods to fulfil his desires. With the dawn of Self-knowledge, all desires are eliminated. There is no fear. Question of worshipping gods does not arise. Instead, a jnani would pity the gods who though live in higher worlds,their godhood is temporary.
14.29 to 14.32 The author describes a jnani. As a knower of Brahman, he is Brahman. Therefore, the idea of me and mine which are functions of mind are non-existent for all practical purposes. Consequently, he is neither a doer nor an enjoyer whether, the limiting adjuncts (MBS) exist or do not exist during waking, dream or deep sleep. He is free from action because he has transcended desires. He has no enemies because he sees the same Self in all beings. That a jnani has an enemy is like saying that fire is cold.
14.33 The Self is pure and free. It appears limited and impure due to the limiting adjuncts, e.g., intellect in which It is as though reflected. It is like reflection of sun in water. The reflection is bright or otherwise depending on the quality of water. It does not mean that sun is not bright.
14.34to 14.38 As Self is devoid of mind and vital forces, it is action free. It is changeless, free from virtue and vice. It is without parts, without qualities, motionless and all -pervading. It is devoid of any movement as directions do not exist for It.
14.39 A jnani may continue to meditate on Brahman but the rules with regard to place, time, direction, etc do not apply to him.
14.40 The author compares Self-knowledge with pilgrimage. The knowledge, ‘I am Brahman’ arises in the mind. Such a mind is free from ignorance which is the root of all sins. The mind is like a pilgrimage where gods, Vedas and sacred hymns become one. Taking a holy dip in that place of pilgrimage is like realizing immortality. The holy dip stands for sravan, manan and nidhidhyasana.
14.41 to 14.45 Sense organs are inert. They are incapable of illumining themselves and one another. However, our experience is that they reveal (illumine) respective sense objects, e.g., sound, colour, taste. It means that there is an Illuminator different from sense organs which empowers them with the illumination. The same is true with various modifications of mind, like, happiness, sorrow, and even ego which is a function of mind. The mind is inert and non-conscious and lacks the power of revealing and borrows the power of illumination from an Illuminator different from it. The supreme illuminator is none other than Self. The theory that there is no Self is therefore refuted.
Thoughts arise in the mind and are therefore property of mind, the substance. Thoughts are objects of experience. Therefore, the mind too is an object. The mind and thoughts are illumined by Self. The Self is non-dual because it is the ultimate subject. It is non-dual like space. There is no higher or lower Self. The non-dual Self pervades all minds and illumine theml.
14.46 and 14.47 The author says that though the Self illumines the mind, it remains unattached and unaffected. There is no volition on the part of Self. The illumination happens by its mere presence. It is like a witness. If it is held that the Self is affected by illuminating the mind and its modifications which are like defects, then there will be no Self-knowledge and liberation. Self is ever pure, changeless and free from old age, death and fear.
14.48 and 14.50 The space accommodates all worldly objects, e.g., clouds. Yet it is pure and unchanging. Like-wise, there is no alteration in the space-like Consciousness. Self is pure and changeless because it alone remains after completion of the process of not this, not this. The mind and objects are lower order of reality and are superimposed on Self due to ignorance. Self is the left over after the process of negation of all objects because they are less real than consciousness. What is existent cannot be negated. What is non-existent need not be negated. What is seemingly existent (superimposition) is negated.
14.49 The impressions on the mind due to its contact with the objects in the waking state are perceived as objects in the dream and as memory and are different from Self because Self illumines such perceptions. [See verses 1 to 10 in Part 13]
Contd Part 16