Talk 100.
(Work in progess on this page)Later Sri Bhagavan quoted from Kaivalya [?] some verses and explained:
A
The Supreme
(Knowledge Absolute; witness; the Self-shining core ;
the Heart; the Self)
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|
the individual
[the jiva [?], the knower consisting of vritti [?] (the mode
of mind stuff) and reflected light, in the latent form ]
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the internal intellect and the outgoing mind
[buddhi [?] and manas consisting of vritti and reflected light,
as a sprout, this is the antahkarana (the inner organ)]
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|-----------------------|---------------------|
| modes taking shape | common |
| as objects | knowledge |
together form the world as we perceive it
B
The Self (Pure Knowledge)
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the jiva (pramatr = the knower)
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the intellect and the mind
(pramana [?] = perception)
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|---------------------------------------------|
| modes | knowledge |
| seen as objects | (phala chaitanya) |
The modes of mind take shape as external objects and the light reflected on the modes illumines the objects. Now neglecting the modes
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of mind, look for the light illumining them. The mind becomes still and the light remains self-shining. The undulating mind (i.e., the mind associated with rajas [?] = activity and tamas [?] = darkness) is commonly known as the mind. Devoid of rajas and tamas, it is pure and self- shining. This is Self-Realisation. Therefore the mind is said to be the means for it.
C
Pure Consciousness
(said to be the Eternal or the Ever-present Witness)
(antahkarana)
Inner organ + the reflected light (jiva; pramtr)
modes together with the light are said to be prameya =
the known; of these, the objects are gross and the
light is called phala chaitanya.
D
In the jiva the inner organ (antahkarana) consists of -
| Satva | Rajas [?] | Tamas [?] |
| knowledge, | modes of mind, | gross objects, |
| light | intellect, mind | the world |
The Cosmic mind (the Eternal Being)
| Satva | Rajas | Tamas |
| Isvara - the Lord | the individual | the universe |
| of the universe | jiva | |
E
Brahman [?] =
Sat [?]
Chit [?]
Ananda [?]
Being, called
Knowledge
Bliss
the adhara [?] =
the substratum
Called visesha =
differentiation by maya
natural
artificial
the universe
multiplicity
or the world
of objects
Maya [?] cannot obscure Sat, but it does obscure Chit and Ananda, making them appear as particulars.
F
| A rope | | |
| corresponds to | in dim light | appears as a snake |
| | | | | | |
| Being; | maya [?] [?] | the artificial particular |
| the substratum | illusion | as shown in E |
Sat = Being = the substratum (adhara). From this proceeds the particular, namely the jiva who veiled by ignorance identifies himself with the gross body. Here ignorance stands for not investigating the Self. Jiva [?] is in fact knowledge only; yet owing to ignorance the wrong identity with the gross body results.
H
Again, the Master illustrated it with the red-hot iron ball (tapta-ayah-
pindavat). A ball of iron + fire together form red-hot iron ball. The World + Chit = (Pure Knowledge) together form the jiva = the individual.
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