The Analogy of the Tenth Man
A distinction between direct
and indirect knowledge, as well as knowledge and ignorance, in the case of the
Atman, is possible, as could be illustrated by the following analogy:
One of the ten persons that
crossed a river, while counting the number among them that have safely reached
the other bank, lost consciousness of one among them, namely himself, by
forgetting himself in directing his attention entirely to the others whom he
was counting. This state of not finding the tenth person out of the group,
though he is really there, is Ajnana or ignorance of truth. The consequent
feeling that the tenth person is not there, and is not seen, is Avarana or the
veil that casts itself over one’s consciousness. The subsequent grief, due to
the feeling that the tenth person is dead, is Vikshepa or the distraction that
arises out of it. The faith that the tenth person is alive, which arises when
they are told about the fact by a friend who passes by, is the indirect
knowledge obtained through a teacher, that the object of quest is, after all,
there. When the tenth man is told that he himself is the one whom he has been
searching all the while, the knowledge that arises in him - the indirect
knowledge or experience. This leads to the satisfaction that the object sought
for has been gained, and all sorrow departs.
The Chidabhasa (the lower ‘I’)
is in a similar position. It is the tenth man struggling in ignorance and its
effects. It is engrossed in the perception of the world of objects, and as its
attention is completely lost in them, it never realizes that there is the
eternal Atman, which is itself in truth. This is Ajnana. It further feels that
the Atman is not there, and is not seen. This is Avarana. It then feels, again,
that it is the doer, enjoyer, and so on. This is Vikshepa. When a competent
person instructs it that the Atman exists, it has Paroksha-Jnana, or indirect
knowledge. When it is told that it is itself the Atman, and there comes about
this realization due to intense meditation, there is Aparoksha-Jnana or direct
knowledge. Then the grief-ridden world, with agency, enjoyment, etc., vanishes,
and it arrives at the supreme satisfaction that on the realization of the
Atman, everything necessary has been done, and obtained. Here the goal of life
of the Chidabhasa is reached. (Verses 21-32)
Excerpts from:
The
Philosophy of the Panchadasi – by Swami Krishnananda
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