15.31. On the authority of Sruti (Tai Up 2.4 and 2.9), it is said that words fail to describe the Self. It is also explained on the basis of reason. Words describe an entity if it falls in one of the five categories, namely, species (e.g., tree), property (e.g., colour), action (e.g., servant), relationship (e.g., son) and convention (proper name). The Self does not belong to any of the five categories. This is why verbal description is difficult. All descriptions are from the standpoint of other entities which involves duality. If it is said not small one will think big. The only way to understand the Self is as I am Brahman.
15.32. The nearest entity comparable to the Self is the space. Like space, It is all-pervading and It accommodates everything in the sense that It is their substratum. Yet it is not attached to them. The Self is pure and formless. According to Vedanta, Self-knowledge is the supreme goal.
15.33 and 15.34 The Self is the witness of three states of experience, namely, waking, dream and deep sleep and different from them. Therefore, Self-knowledge requires dis-identification on the part of an aspirant from the three states and identification with pure consciousness which is in and through the three states yet different from them. The Self illumines and reveals the three states similar to the sun removing darkness. After disidentification with the three states, Self alone remains. The Self is the same for all the beings.
15.35 to 15.42 Generally the illuminator and the illumined are physically separate, e.g., the sun and a tree. But when the Self illumines the three states, It is not physically separate from them because It is in and through them. This is the main reason why it is difficult to pinpoint and understand the Self separately from the three states. It causes ignorance. Consciousness is the common factor in all experiences. The three states are superimpositions on the Self. The Self is to be discriminated from the three states cognitively by a sharp mind. When the Self is thus discriminated, It stands out pure and eternal. Identification with the Self means end of fear and suffering. Therefore, Shankara advises an aspirant to inquire if Consciousness is the witness of mental modifications and if Consciousness is an object of knowledge. The answer to the first part is ‘yes’, and that of the second part is ‘no’
According to Sruti (Br Up 3.7.23, Ke Up 2.1), Brahman is not capable of being known as an object. It is the very Self of the knower. It is different from any objective knowledge. Being of the nature of pure consciousness, It is the Self of all beings. It is the nearer than the nearest. The Self is self-luminous like the sun. It is the knowing principle. There cannot be a knower of Self because it is the ultimate knower (Knower). Just as one light does not depend on another in order to be revealed, so, Self being of the nature of knowledge, It does not require another knowledge in order to be known.
A non-luminous thing is revealed when its surrounding darkness is removed by something which is naturally luminous. A naturally luminous entity is self-revealing. It must be reminded that there no volition on the part of the Self when in its presence a thing, e.g., the mind is illumined. Luminosity of the Self is not an effect or a product. It is intrinsic, like heat of fire. It does not come into existence from a previous non-existence. There is no action of illumination on Its part and It is devoid of agentship. It is called ‘illuminator’ figuratively. The following exemplify.
As the sun, without any effort reveals a snake coming out of its hole, so, the Self is called a knower (without agency on Its part). As fire which is intrinsically hot is called a burner because of its nearness to a thing burnt, the Self is called a knower because of Its proximity with the mind which is the instrument of knowledge. Just as there is no day or night on the sun as it is of the nature of light only, so, there is no knowledge or ignorance in the Self which is of the nature of Pure Consciousness only. In Its own nature, It is neither known nor unknown because the Self is different from both. The ideas such as bondage, liberation, etc. are superimpositions on the Self.
15.51 to 15.54 There is one Self in all beings. As witnessing-consciousness It does not accept or reject anything. A Self-realized man is action free. He transcends death. There is no other means except Self-knowledge to cross the ocean of death and birth called Samsara. Other spiritual disciplines are aid to the primary means, i.e., Self-knowledge. According to Sruti (Mu Up 2.2.8) knots of the heart (i.e., ignorance) are cut asunder and all doubts disappear on gaining Self-knowledge. Sanchit karma is burnt and there is no agma. Prarabdha is defanged as mithya. A knower of the Self has discarded the concepts of ‘me’ and ‘mine’ as he is established in no-dual Self and has realized liberation.
Contd Part 19