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 72

THE ENLIGHTENED VISION OF THE SELF
wealth or riches, it is also easy to give up the love of the beloved; but it is very difficult to give up one's ego, pride, and jealousy. In other words, it is easier to give up external attachments than to renounce internal attachment, i.e. gandha of sea (infatuation or attachment to the Self).
It is, therefore, not without reason that the scriptures constantly remind persons, however high, mighty, powerful or advanced they may be in worldly prosperity, intellectual attainments or moral and spiritual excellence, to guard against various kinds of pride, such as pride of physical strength, material prowess, beauty, caste, family, learning, wealth, riches or opulence, holding a high place of honour in society, penances or even virtues. It is emphasized that there is not the slightest virtue in all these sources of pride; rather the filth of pride only gives rise to one's own mental agitation, maculate the Self and prolong the worldly suffering. To be free from all such kinds of pride is a prerequisite or a significant characteristic, among others, that a person endowed with sangak darshan (enlightened vision) must possess. And sampuk darshan is considered the prime cause of salvation or moksha, as without it neither knowledge can be samyak (enlightened) nor conduct is regarded as samyak; these three together constitute the path to liberation. Thus, without renouncing attachment to one's ego or pride, i.e. infatuation (gamoha) to self (sza) and consequently becoming endowed with samyak darshan, self-realization or liberation (moksha) cannot even be thought of.
In the state of natural Self, there is neither I nor He, and in which all distinctions between substances and attributes (i.e. Knower and Knowledge) disappear. Only sat (existence), dhit (consciousness) and ananda (bliss) remains. While sat and drit are the inherent characteristics of every soul, ananda (bliss) is denied or eluding because of man's egoism, acquisitiveness, and passions. Since the natural state of the Self is the pure state of consciousness, free from all kinds of blemishes, such as attachment, infatuation (moha) and passions, it can in no way be inimical or harmful to the interests or well-being of others. As the natural state of the Self (suurupa) is not self-centred, egoistic, acquisitive, competitive, possessive or selfish, it is indeed conducive to the development and well-being of all living beings, i.e. Sarvodaya, to use Acharya Samantabhadra's words. 113