2026-03-26 04:57:59 by akprasad
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INTRODUCTION
V11
standstill, it goes beyond by the light afforded by the
supra-rational organ. The falsity of everything that
presents itself as an other to consciousness is the con-
clusion which is deduced by the application of this
triple criterion, and the philosophical literature of
Vedanta is occupied with this task.
same.
This fundamental proposition forms the starting-
point of enquiry in the Ashtavakra Samhita and is not
the conclusion aimed at. The aim is realization of
the Truth and not a rational defence of the
The Self alone is real and all not-Self is appearance.
The false identification of the Self with the not-Self
is the cause of bondage. Bondage is thus due to
ignorance of the real nature of the Self and freedom is
attained as soon as the ignorance disappears on the
dawn of self-realization. The disappearance of ig-
norance automatically entails the disappearance of
the not-self, which is its product. The existence
of an other is the cause of all our worry and
unhappiness. When the Self is realized as the only
reality, difference and distinction vanish like the mist
before the sun and freedom is attained. In point of
fact freedom is the very essence of the Self and loss
of freedom is only a case of forgetting. This truth is
illustrated by the maxim of the gold chain round the
neck. A man carries the gold chain on the neck, but
forgets its presence, feels miserable and casts about for
its recovery. Somebody reminds him of the presence
of the chain on his own person and he recovers it and
feels happy. Such is the case with us all. We
feel miserable because we do not realize the freedom
V11
standstill, it goes beyond by the light afforded by the
supra-rational organ. The falsity of everything that
presents itself as an other to consciousness is the con-
clusion which is deduced by the application of this
triple criterion, and the philosophical literature of
Vedanta is occupied with this task.
same.
This fundamental proposition forms the starting-
point of enquiry in the Ashtavakra Samhita and is not
the conclusion aimed at. The aim is realization of
the Truth and not a rational defence of the
The Self alone is real and all not-Self is appearance.
The false identification of the Self with the not-Self
is the cause of bondage. Bondage is thus due to
ignorance of the real nature of the Self and freedom is
attained as soon as the ignorance disappears on the
dawn of self-realization. The disappearance of ig-
norance automatically entails the disappearance of
the not-self, which is its product. The existence
of an other is the cause of all our worry and
unhappiness. When the Self is realized as the only
reality, difference and distinction vanish like the mist
before the sun and freedom is attained. In point of
fact freedom is the very essence of the Self and loss
of freedom is only a case of forgetting. This truth is
illustrated by the maxim of the gold chain round the
neck. A man carries the gold chain on the neck, but
forgets its presence, feels miserable and casts about for
its recovery. Somebody reminds him of the presence
of the chain on his own person and he recovers it and
feels happy. Such is the case with us all. We
feel miserable because we do not realize the freedom