PANCHADASI--- part 35.

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E text source- www.celextel.org 91.In the perception of a jar the intellect and Chidabhasa are both concerned. There the nescience is negated by the intellect and the pot is revealed by Chidabhasa.
92. In the cognition of Brahman the modification of the intellect is necessary to remove ignorance; but, as Brahman is self-revealing the help of Chidabhasa is not needed to reveal It.
93. To perceive a pot two factors are necessary, the eye and the light of the lamp; but to perceive the light of the lamp only the eye is necessary.
94. When the intellect functions, it does so only in the presence of Chidabhasa, but in the cognition of Brahman Chidabhasa is merged in Brahman. In external perception of a pot, Chidabhasa reveals the pot by its light and yet remains distinct from it.
95. That Brahman cannot be cognised by Chidabhasa is corroborated by the Shruti: ‘Brahman is beginningless and beyond cognition’. But Its cognition by the intellects (in the sense of removing ignorance about It), is admitted by the Shruti ‘Brahman can be cognised by the intellect’.
96. In the first Shruti verse of this chapter, ‘When a man has realised the identity of his own Self with That (Paramatman)…’, it is the direct knowledge of Brahman (i.e., I am Brahman’) that is meant.
97. From the great Sayings a direct knowledge of Brahman is obtained, but it is not firmly established all at once. Therefore Sri Shankaracharya emphasises the importance of repeated hearing, reflection and meditation.
98. “Until the right understanding of the meaning of the sentence ‘I am Brahman’ becomes quite firm, one should go on studying the Shruti and thinking deeply over its meaning as well as practising the inner control and other virtues.”
99. The causes of the lack of firmness in the direct knowledge of Brahman are: the occurrence of apparently contradictory texts, the doubt about the possibility of such a knowledge and radically opposed ways of thinking leading to the idea of doership.
100. Owing to the existence of different systems, dispositions and desires, the Shruti enjoins different kinds of sacrifices etc., in the Karmakanda. But about the knowledge of Brahman preached in the Upanishads there is no scope for doubts; so practise repeated ‘hearing’ etc., about the truth (for firm conviction).