Seven stages can be distinguished with respect to the realization of the Self: ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, cessation of grief and the rise of perfect

satisfaction.

29-33. Ignorance of the self causes obscuration and superimposition. Obscuration is the self identified with the belief that there is no self and revealed by the fact that the individual pursues happiness solely in the world of objects, even though the self itself is the actual source of happiness. It is followed by identification with the body-mind, which results in the belief that the self is a doer and enjoyer that experiences pleasure and pain. This is called superimposition. At some point, it momentarily experiences itself or hears of the self from scripture or an enlightened teacher. This is the stage of indirect knowledge. It says “the self exists,” not knowing that it is talking about itself. Then, by means of discrimination born of inquiry, it realizes “I am the self.” This is direct knowledge. Direct knowledge cancels the doer/enjoyer idea, and reveals the self and suffering stops. It appears as the realization in the intellect that the self is self-evident. Finally, the self

realizes that it has accomplished everything that needs to be accomplished and experiences lasting objectless satisfaction.

34. The Jiva, reflected awareness, is affected by these seven stages. They are the cause of bondage and release.

The first three cause bondage.

35. Ignorance is the stage characterised by ‘I do not know who I am’ and is the cause of the indifference to truth, lasting until discrimination matures.

36. Thoughts like ‘the self does not exist’ or ‘the self cannot be known’ typify obscuration. They persist when inquiry is not conducted along scriptural lines.

Letting the ego conduct the inquiry is like putting the fox in charge of the chicken coop. To bear fruit it needs to be done along scriptural lines. Inquiry is little more than seeing that your thinking jibes with scripture.

37. Superimposition is the stage in which Jiva identifies with the Subtle and Gross bodies and suffers from a sense of doership and enjoyership.

38. Though ignorance and obscuring of the self precedes superimposition and Jiva itself is the result of superimposition, the first two stages belong to Jiva, not to the substrate, awareness.

39. Before superimposition, the vasanas that cause superimposition exist. Therefore, it is not inconsistent to say that the first two stages belong to Jiva.

40. Both of these stages do not exist in Awareness, although they are superimposed on it, as awareness is the basis of the superimposition.

41-42. (Doubt): ‘I am worldly’, ‘I am endowed with knowledge’, ‘I am griefless’, ‘I am happy’, ‘I do not know’, ‘I do not see Awareness’ and so forth are expressions which refer to ignorance and obscuring and which belong to Jiva, not to awareness.

43. The ancient teachers say that awareness supports ignorance as a substrate, but ignorance belongs to Jiva because it identifies with ignorance and says ‘I am ignorant’.

44. Two kinds of knowledge, direct and indirect, negate ignorance and its effects. The ideas ‘Awareness does not exist’ and ‘Awareness is not manifest’ are two effects of ignorance.

That awareness exists is obvious. That it is manifest is not obvious because it manifests as all objects. Objects appear to be something other than awareness.

45. By indirect knowledge the misconception that awareness does not exist is negated. Direct knowledge destroys the result of obscuring i.e. the idea that awareness is not manifest or experienced.

Because you understand that experienced objects are manufactured out of thoughts and that thoughts are manufactured out of awareness.

46. When the obscuring principle is destroyed, both the idea of Jiva, which is a superimposition, and the notion of doership are destroyed.

The Jiva is not destroyed because it is awareness plus the three bodies or five sheaths. Only the Jiva’s idea that it is limited is destroyed.

47. When the idea of duality is destroyed by the knowledge of non-duality, a profound sense of satisfaction arises and wipes away suffering.

Duality is the belief that the apparent separation between the subject and the object is an actual separation.

48. The scripture quoted at the beginning of this chapter refers to two of the stages, direct knowledge and the destruction of grief.

49. Direct knowledge is “I am limitless non-dual ordinary actionless unconcerned awareness.”

50. Indirect knowledge is “I am aware that the self exists and that it is self-evident awareness.”

Direct and Indirect Knowledge

51. Indirect knowledge, which is the understanding that ‘awareness exists’ and not the understanding ‘I am awareness’, is not erroneous because direct knowledge confirms indirect knowledge.

Indirect knowledge is looking at awareness from the Subtle Body. Direct knowledge is looking at awareness as awareness. From awareness the Subtle Body appears as an object. It just does not set you free. As long as knowledge is indirect you will seek it in the form of an experience of enlightenment that will supposedly finish your seeking.

52. If it could be proved that awareness is non-existent, indirect knowledge would be untrue, but there is no evidence that awareness does not exist.

53. Because it does not give clear knowledge of awareness, indirect knowledge of awareness is not false knowledge. If lack of clear knowledge is reason to dismiss the existence of awareness, the idea of heaven could be equally dismissed.

The existence of heaven is dismissed by many and believed by many. The only means of knowledge for it is the ritualistic portion of the Vedas. Indirect knowledge of awareness is tantamount to faith.

54. Indirect self knowledge is not necessarily false knowledge. For it does not imply that awareness is only an object of indirect knowledge, leaving open the possibility of direct knowledge.

55. The argument that indirect knowledge is false knowledge because it does not give complete knowledge of awareness is not reasonable. Knowledge of a pot is not false because it is partial. Though awareness has no actual parts, it appears to have parts due to superimposed adjuncts, which can be removed by indirect knowledge.

If there is an antique Korean vase but you only know that it is vase and not that is old and of Korean origin, it does not mean that your knowledge of the vase is false knowledge. Vedanta removes incorrect notions about awareness which gives rise to complete knowledge. Complete knowledge is knowledge of satya AND mithya. It does no good to know what awareness is, yet fail to understand how it relates to itself as objects because the value of self knowledge lies in whether or not the self enjoys itself in the apparently reality created by Maya.

56. Indirect knowledge removes the doubt that awareness may not exist. Direct knowledge destroys the idea