PANCHADASI--- part 42

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E text source- 176.Knowledge and fructifying Karma are not opposed to one another since they refer to different objects. The sight of a magical performance gives amusement to a spectator in spite of his knowledge of its unreality.
177. The fructification of Karma would be considered to be opposed to the knowledge of truth if it gave rise to the idea of the reality of the transitory world; but the mere enjoyment does not mean that the enjoyed thing is real.
178. Through the imaginary objects seen in a dream there is experience of joy and sorrow to no small extent; therefore you can infer that through the objects of the waking state also there can be the same experience (without making them real).
179. If the knowledge of truth would obliterate the enjoyable world, then it would be a destroyer of the fructifying Karma. But it only teaches its unreality and does not cause its disappearance.
180. People know a magical show to be unreal, but this knowledge does not involve the destruction of the show. So it is possible to know the unreality of external objects without causing their disappearance or the cessation of enjoyment from them.
181. (Doubt): The Shruti passages say that he who perceives his own Self to be all, ‘what can he hear or see, or smell or speak ?’
182. Therefore knowledge arises with the destruction of duality and in no other way. This being so, how can the knower of truth enjoy the objective world ?
183. (Reply): The Shruti upon which this objection is based applies to the states of deep sleep and final liberation. This has been amply cleared in aphorism 4-4-16 in the Brahma Sutras.
184. If this is not accepted, we cannot account for Yajnavalkya’s and other sages’ efforts to teach. Without a recognition of duality they could not teach and with it their knowledge is incomplete.
185. (Doubt): Direct knowledge is achieved in subject-objectless contemplation in which there is no duality. (Reply): Then why not apply the same argument to the state of deep sleep ?
186. (Doubt): In the state of deep sleep there is no knowledge of the Self. (Reply): Then you admit that it is not mere absence of duality but the knowledge of the Self that really matters.
187. (Doubt): True knowledge combines in itself both the knowledge of Self and the absence of knowledge of duality. (Reply): Then inanimate objects like pots in which the knowledge of duality is absent are already half enlightened !
188. Then the pots are superior to you, for even the buzzing of mosquitoes often distracts your attention and they have no such awareness of duality !
189. If, however, you admit, the knowledge of the Self alone constitutes realisation you have accepted our position. Again if you say, to have realisation the troubling mind is to be controlled, we bless you. Be happy, do control the mind.
190. We also like it, for the control of the mind is essential for the realisation of the illusory character of the world. But although the wise man may have desires, they are not binding as are the desires of an ignorant man. This is the drift of the text ‘Desiring what …’.
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