Obscure Religious Cults as Background of Bengali Literature c8.29

c8.29

all its modes and modifications vanish."' It is again said,—"The moon having set, all her rays vanish indeed; exactly in the same way, when the *citta* is merged in the Sahaja-bliss, all the impurities of false constructions are destroyed."'² Bhāde-pāda says in one of his songs,—"Uptil now I was absorbed in self-illusion,—but now I realise the truth through the instruction of my good preceptor. Now my great *citta* is not,—it has fallen down into the ocean of the void. I behold the ten quarters all void,—without the *citta* there is neither any merit nor any demerit. The wise preceptor has explained to me all the illusions and I have destroyed them all in the void. Says Bhāde,—Taking that which is indivisible (*i.e.*, non-dual), I have devoured the great mind."'³ The active mind brings in the question of morality; but when it is destroyed there is neither any morality nor immorality,—merit and demerit are all provisional.⁴ In another song of Saraha-pāda we find,—"O my mind, to drive away the impurities in the dream of ignorance the sayings of the preceptor are around you,—where shalt thou hide thyself and how? Curious indeed is the nature of illusion, through which the self and the not-self are seen; in this water-bubble of the world, the self is void itself in the Sahaja."'⁵