Enlightened Vision of the Self

Author(s): Akalankadev, Devendra K Goyal
Publisher: Radiant Publishers New Delhi

Page 44

THE ENLIGHTENED VISION OF THE SELF
one's (innate) laws. And this being the nature of things is dharma (duty); it means the manifestation of pure intelligence. And this is equanimity; for in it we possess the qualities of the Self as they are. And equanimity is a state-of-evolution of the soul, a state which is completely exempt from blemish, because there is no longer any infatuation and disturbance.56
Know the Self and the other substances but have no attachment, delusion, or infatuation (yanoba) of any kind in regard to anything. It is only by giving up the delusion (yamoha), and the sense of mineness (mamakara) in external objects and pride in one's belongings, leading to attachment, aversion and passions, that one can be anakula (free of disturbance, tension, anguish and unhappiness, etc.) and the Self can achieve tranquility and remain established in pure Self or consciousness. (Verse 24)
In this verse, the aspirant is advised not only to give up attachment in regard to external objects but also not to have any attachment with the soul-substance either, i.e. the Self being thought of as an entity, being, substance or object distinct from consciousness or knowledge. Attachment to such an entity is also called delusion (Yamaha) of the Self (sua) and the aspirant is advised to remain established in consciousness itself. When this consciousness takes into cognizance this very nature of consciousness with the help of intelligence, it is the occasion or the state of jnananabrai (realization of consciousness) or inayak bharu (the experience of knowledge or intelligence of Self).
Often a question is asked that even though there are three aspects of consciousness (cognitive, affective and conative or activity), why is it that in describing the Self as jnayak-bhara, (Samayasara (SS) gatha 6), shuddha jayakah (pure knowing Self) (SS, 7), knowledge, par excellence, i.e. jnayako inari (SS, 403) or mana-matra (SS Kalash, 246) and jnanamiti (the embodiment of knowledge or knowledge personified) as in Verse 1 of this work, only the cognitive (knowledge) aspect is singled out to the exclusion of other aspects or that the Self is said to be the knower and considered identical with knowledge (inana and jnani are one and the same)?
In reply, it may be said that knowledge is declared by budhah (the wise) to represent the other attributes or aspects of the Self as well,