Sri Laxmi Narayan Aithal
AGENCY, ETC. ARE THE TRAITS OF EGOTISM?
(Objection: -) It doesn’t seem to be proper to tell that there is not any relationship between the body and ourselves. For, there is a property-proprietary relationship between the body and ourselves. The body is ours and we are its owners. We perform actions through the body, etc. And enjoy their resultant fruits. In order to enjoy the fruits of actions performed previously this body has been endowed to us; and in the future also, in this manner, we can have other bodies, isn’t it?
(Relief: -) In the practical view, the following concepts are real: (1).We have instruments like body, organs of sense, mind, etc; (2) by using them we perform actions to acquire merits and demerits; (3) and from them again we get future bodies.
But, at present, we depend upon the view of Reality. According to that view, as the world, the body in it also is illusionary; and in the states like deep-sleep, etc. we don’t have either the body or the relationship; therefore, we cannot tell that we have a natural relationship with the body. If we observe according to the view of Reality, we don’t have the agency ( Kartrtva ) also. For, only when we are associated with the egotism ( Aham-kaara ), we have the feeling: ‘I do this’. Desire for an object, will to do certain action, decision, action, etc.- all rely upon the egotism and they are not associated with our Real Form. In the states like deep-sleep, etc. we don’t have the relationship with the agency; therefore, it is established on the strength of the experience that the agency doesn’t exist there.
(Objection: -) Then, it amounts to say that we are not responsible for the action we perform; or none of the following aspects exist: performing an action, obtaining the resultant merits and demerits and experiencing the fruit. Then, the scripture that preaches do’s and don’ts becomes a dishonest one. Not only that, neither the liberation that should come from the Science of Vedanta nor the bondage that should go by the liberation exist at all. Do you desire all this?
(Relief: -) This objection, too, has a reason because the distinction between the conduct ( Vyavahaara ) and the Reality ( Paramaartha ) is not being done. In the view of the conduct we have the relationship with the egoism. Therefore, the doer- ships (kartrtva), the enjoyer-ship (bhoktrtva), etc. that are in the egotism appear in us. In that view, it is not at all possible to tell that righteousness, unrighteousness, etc. Do not exist. According to this view alone, the scripture enjoins injunctions ( vidhi ) and prohibitions (nishedha ); and, according to that view, merit, demerit, heaven, hell, etc.- none of these concepts is false. But if we observe from the view of the Reality, we never have the relationship with the egotism; nor we have the agency, itself. When an axe cuts a tree, the axe moves up and down; and similarly, the hand of the cutter also moves accordingly. But we cannot tell it possibly that we use the egoism as the cutter uses the axe. For, while working, there may be changes in the egotism, still, there is no change in our Own Form. We are the witness to the egotism and its changes. Therefore, the doer-ship and the enjoyer-ship of the egotism are super-imposed in us in delusion; and really these concepts don’t exist in our Own Form. Now, it is clear that for the conduct of the liberation and the bondage the very same reason can be given. Due to ignorance, there is a relationship between egotism and us; and because of this relationship alone we have the binding of the form of: action-agent-fruit ( karma-kartr-fala ) and that of the knowledge of duality of the form of knower-knowledge-known ( Jnaatr-Jnaana-Jneya ); and these bindings are got knotted in us. And, according to the view of the conduct, it is right that this bondage should be got rid of by obtaining that Knowledge of the Self through the means like-listening, etc. Of the Vedanta. But by observing in this view of Reality, we never have the relationship of egotism; therefore, there is neither bondage nor liberation for our Own Form. Hence, it is the Ultimate Spiritual Teaching that from the view point of Reality, the distinctions like the bondage, the practitioner, the practice, the liberation, etc. Don’t exist at all. This is not undesirable to anyone; for in the view of Reality, there are neither desirable nor undesirable fruits; and none exists for trying to obtain the desirable and to avoid the undesirable. The Supreme Self alone exists.
(Objection: -) If it is told that the doer-ship and enjoyer-ship that exist in the egotism, are super-imposed upon the Self, does it not amount to say that egotism is conscious?
(Relief: -) If we observe really, the Self is Eternally Liberated ( Nitya-muktah ). Therefore, as He doesn’t have the doer-ship ( kartrtva ), so the egotism is eternally inert ( nitya-jada ); therefore, it also doesn’t have the doer-ship, etc. Even so, in the view of the conduct, when the doer-ship appears the egotism only gets the changes and there is no change in the Self. Therefore, from the gross view point, the egotism, itself, is called as the doer ( kartr ) here.
(Objection: -) The Self goes from one state to another. When He goes to the deep-sleep, He gives up egotism, etc. and while He comes back to the waking, He takes them up. To that extent, should we not accept the doer-ship in Him?
(Relief: -) The Self neither goes nor comes from anywhere; neither He grasps nor He gives up anything. In the sky, coming and going of the clouds don’t change the pure and unpolluted form of the space. Similarly, the egotism, etc. appear and disappear due to delusion in the Self; and He remains eternally changeless in the extremely Pure Form of Awareness ( Nitya-Chaitanya-Roopah ). We have told, time and again, that the states and the egotism, etc. That appear in them- are not real. If we remember this, the doer-ship, etc, whatsoever don’t appear in the Self.