Enlightened Vision of the Self

SR No.: 001375
Original Sutra Author: Akalankadev
Author: Devendra K Goyal
Publisher: Radiant Publishers New Delhi
Publication Year: 2005
Total Pages: 132
Language: English, Sanskrit, Hindi
Classification: Book_English & Philosophy
File Size: 8 MB

Page 40

THE ENLIGHTENED VISION OF THE SELF
He whose psychic attention (spayoga) is sunk in passion for sense objects and is inclined to perverse ways, such as violence, etc., cannot have a vision of the pure Self. The major obstructions in the path of self-realization are the passions (anger, pride, deceit and greed). They are the main causes of bondage and are destructive of the nature (swarupa) of the soul. They do not let the soul maintain its calm and equanimity. For instance, it is difficult to put saffron colour on a dress dyed in blue. It is because of these passions that a person cannot keep one's equanimous poise in the midst of pleasures and sufferings, favourable or unfavourable circumstances. (Verse 17)
Hence, the author of Szarpa Sambodhana exhorts the aspirant soul to first eradicate the defects (dosha) of attachment, aversion, and passions. Then the Self should be absolutely free from delusion, infatuation, and indulgence in the sense objects which are the cause of attachment, etc. defects. Nirmoho bharz i.e. be without moha (infatuation), means giving up ahankara (ego, pride) and mamakara (sense of belonging or attachment to objects and persons), the “I and mine” syndrome, by which the Self identifies oneself with the material body and not pure consciousness. Thereafter, taking recourse to or relying on an attitude of being concerned but unperturbed (udaseenta) the aspirant should try to establish himself in Self by the contemplation of the true nature (swarupa) of the Self. Bhavana (contemplation) or affirmative messages play an important part in changing our thought processes. As you think, so you become. Affirmative messages repeated to the Self several times a day have a significant bearing in countering negative thoughts. (Verse 18)
Understanding well the position regarding what is to be abandoned (heya) and what is to be owned or accepted (upadeja), one should give up all that is distortion or deviation from the true nature of the Self. One should rely on oneself for the Self alone is to be relied upon. (Verse 19)
Lest the aspirant becomes too engrossed in the Self, the author warns him that so long as there is a sense of keen desire and eagerness even for liberation within him, he will not be able to attain liberation (moksha). (Verse 20) He, thus, stresses the need to completely give up desire, expectation, and attachment of all kinds to any object or person. One should become totally detached. Desires are the root cause of