PANCHADASI--- part 11

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36. (Objection): This amounts to pure idealism and it deprives external objects of all significance. (Reply): No, because we accept the fact that external objects give shape to the modifications of the mind (which create the mental world).
37. Or, we may admit that external objects serve little useful purpose, yet we cannot dispense with them altogether. In any case, cognition is concerned with the existence of objects and not with their utility.
38. (Objection): If the mind causes bondage by giving rise to the phenomenal world, the world could be made to disappear by controlling the mind. So only Yoga needs to be practised; what is the necessity of knowledge of Brahman ?
39. (Reply): Though by controlling the mind duality can be made to disappear temporarily the complete and final destruction of the mental creation is not possible without a direct knowledge of Brahman. This is proclaimed by the Vedanta.
40. The duality of Ishvara creation may continue, but the non-dualist, when conceived of its illusoriness, can nonetheless know the secondless Brahman.
41. When all duality disappears at the time of the dissolution of the universe, the secondless Atman still remains unknown, because then, as in deep sleep, there is no teacher and no scripture, though there may be absence of duality.
42. The world of duality created by Ishvara is rather a help than an obstacle to a direct knowledge of the non-duality. Moreover, we cannot destroy the creation, so let it be. Why are you so much opposed to it ?
43. The world of duality created by Jiva is of two kinds: that which conforms and that which does not conform with the scriptural injunctions. The former should be kept in mind until Brahman is realised.
44. Reflection on the nature of the Self as Brahman is the mental world that conforms with the scriptural injunctions. Even this duality in conformity with the scripture is to be renounced after Brahman is realised. This is the direction of the Shruti.
45. ‘An intelligent person, who has studied the scriptures and has repeatedly practised what they enjoin should renounce them after knowing the supreme Brahman, just as a man throws aside a flaming torch at the end of his journey’. [Amritanada Upanishad]
46. ‘An intelligent person, who has studied the scriptures and has practised what they enjoin should discard them after experiencing Brahman as his Self, just as a man discards the husk when he has found the grain’. [Amrita-Bindu Upanishad]
47. ‘A wise man, having experienced Brahman as his Self, should keep his higher intuitive faculty (prajna) united with Brahman. He should not oppress his mind with many words, for they are a mere waste of energy’. [Brihadaranyaka Upanishad]
48. It has been clearly told in the Shruti: ‘Know that One and give up other talks’ [Mundaka Upanishad] and ‘A wise man should restrain his speech and keep it within the mind’. [Katha Upanishad]
49. The duality of the mental creation of man which is not in conformity with the scripture is of two kinds, violent and dull. That which gives rise to lust, anger and other passions is called violent and that which gives rise to day-dreams is called dull.
50. Before starting the study into the nature of Brahman it is necessary to give up both; for, mental poise and concentration are the two prerequisites for the study of Brahman, so says the Shruti.
51. in order to achieve and to be established in, the state of liberation these two must be given up. One who is subject to the urges of lust and other passions is unfit for liberation in life.
52. You may say: Let there be no liberation in life; I am satisfied if there is no birth anymore. We reply: Then (if the desires remain), you will have births also. So be satisfied with heaven only.
53. If you say that the pleasures of heaven are defective, having waning and gradation, and so are to be renounced, then why don’t you give up this source of all evils, the passions ?
54. If cherishing the false idea that you have attained liberation, you do not completely give up these passions, you transgress the laws of the scriptures and are self-willed.
55. Sri Sureshvara says that one who pretends to be a knower of Brahman and yet lives without moral restraint is like a dog that eats unclean things. [Naiskarmyasiddhi-IV-62]
56. Before knowledge, you suffered only from the pain of your own mental imperfections; but now, you suffer the censure of the world as well. How glorious is the effect of your knowledge ?
57. O ! Knower of Truth, do not sink to the level of pigs in the sty ! Freeing yourself from all the defects arising from your mind, be worshipped by the world like a god.
58. The scriptures dealing with liberation proclaim that these urges of passions can be overcome by (constantly) thinking over the fettering nature of the objects of desire. Adopt these means, conquer the passions and be happy.
59. (Objection): All right, let defects such as the impact of passions be removed, but what is the harm in letting the imagination play on the objects of desire ? (Reply): Such mental preoccupation with the objects of desire is the very seed of all evils, so says Lord Sri Krishna.
60. ‘If a man dwells mentally on any object of desire, he will become attached to it. Attachment gives rise to a longing for it and the frustration of desire leads to anger.’ [Gita-II.62]
60(a). ‘From anger comes delusion and from delusion loss of memory. From loss of memory comes the ruin of discrimination and from the ruin of discrimination the man perishes’.

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