Dispel ignorance
through Knowledge
The seven stages – namely, ignorance, veil, vikshepa or
distraction, indirect knowledge, direct knowledge, freedom from sorrow, and
attainment of bliss – these seven stages are the stages through which the jiva
has to pass. They are superimposed on the jiva, and there is tadatmya
adhyasa – mutual superimposition – between the condition of the jiva
and the stages mentioned.
We may not argue that the stages are superimposed on the imperishable
Brahman. That would be to argue that clouds are obstructing the sun. Thus,
these processes, these seven stages – ignorance onwards until liberation – are
conditioning factors of the jiva only and are not to be imagined as
being superimposed on Brahman because in that case the whole universe is
superimposed on Brahman.
All these stages, such as the feeling, "I am samsari, I am
bound to earthly existence" and "I am liberated, I am free, I am
endowed with knowledge, I am now free from sorrow and I am enjoying bliss or
happiness" – are subsequent stages of the jiva only. They are
subsequent to the preceding stages, namely, ajnana and avarana,
ignorance and veiling. They may appear to be superimposed on Brahman, yet they
should not be considered as really connected with Brahman in any way whatsoever
because the feelings "I am ignorant" and "I am free" cannot
arise in Brahman. Even if there is an eclipse of the sun, the sun is not affected
by it. The eclipse is only for us who perceive it.
Though nothing can exist here in this world – neither bondage nor
freedom can exist without Brahman's existence – yet Brahman is uncontaminated
with these processes. They are connected only with the jiva.
The two types of knowledge, indirect and direct, dispel ignorance (ajnana) and all the effects of
ignorance (avarana), such as the wrong notion that God does not exist or
that there is no proof for the existence of God because God is not visible.
There are two kinds (phases) of ignorance, two phases of ignorance,
rather: asattavarana and abhana avarana. Due to the avarana
of maya, known as asattavarana, one has no consciousness of even
the existence of Brahman. Avarana, or veil, instills the wrong notion
into the mind so that one is made to feel it does not exist. The indirect
knowledge which is obtained through study as well as instruction from a Guru is
capable of destroying that secondary ignorance which makes us feel that God
does not exist, Brahman does not exist, etc.
The other kind (phase) of ignorance is abhana avarana, the veil
that covers the consciousness of there being such a thing at all called
Brahman. Direct knowledge or actual experience of Brahman dispels the other
kind of ignorance which covers the consciousness of Brahman. That is to say,
direct knowledge or experience makes one immediately conscious of Brahman as
identical with one's own self.
The great problem of life, which is called samsara with all its
concomitants like the feeling of agency in action, kartritva, and bhoktritva
or enjoyment of fruits of action – all these appurtenances connected with the
very existence of people in the world, samsara, all vanish in one minute
when abhana avarana, the veil that covers the consciousness in respect
of Brahman's existence, is dispelled by direct experience.
The light of Brahman illumines itself through the words of the Guru on
the one hand, and manana – the intellectual investigative process – and nididhyasana
conducted by the disciple.
Once ignorance has vanished, the happiness that we experience at that
time, the bliss of experience, is indescribable, unthinkable, passing
understanding.
The direct experience does not negate the indirect knowledge that we
have already acquired. The earlier experience of the fact that Brahman exists
will become more mature and get fructified in the subsequent experience,
"I am verily that." Asti Brahma ("Brahman is") and Aham
Brahma ( "I am verily that") – are not two contradictory experiences.
The one leads to the other.
One may feel that indirect knowledge is of not much use because it
gives only partial knowledge. This is not true because if we have a partial
perception of a pot that is placed in front of us, it does not mean that we are
not seeing the pot. The partiality in perception does not negate the reality of
the perception.
Asattavarana and abhana avarana are the two kinds of
veil. The asatta aspect, or the non-existence aspect of Brahman, which
is a part of the ignorance, is dispelled by indirect knowledge. But the
unknowableness of Brahman, which is caused by the other aspect of ignorance – abhana
avarana, is dispelled by direct knowledge. Asattavarana and abhana
avarana are the two veils which are dispelled respectively by indirect
knowledge and direct knowledge.
Excerpts from:
Dispel Ignorance through Knowledege - Chapter 7 – Commentary on the Panchadasi by Swami
Krishnananda
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