PANCHADASI--- part 47

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E text souece- 261.He who is subject to erroneous conviction may practise meditation. I do not confuse the Self for the body. So in the absence of such a delusion why should I meditate ?
262. Even without being subject to this delusion, I behave like a human being through the impressions and habits gathered over a long period.
263. All worldly dealings will come to an end when the fructifying Karma wears out. If it does not wear out, thousands of meditational bouts will not stop the dealings.
264. To bring to an end your worldly dealings, you may practise contemplation as much as you like, but I know the worldly dealings to be perfectly harmless. Why should I then meditate ?
265. There is no distraction for me, so for me there is no need of Samadhi too. Both distraction and absorption are states of the changeable mind.
266. I am the sum of all the experiences in the universe; where is the separate experience for me ? I have obtained all that was to be obtained and have done all that was to be done. This is my unshakable conviction.
267. I am associationless, neither the doer nor the enjoyer. I am not concerned with what the past actions make me do, whether in accordance with or against the social or scriptural codes.
268. Or, there is no harm if I engage myself in doing good to the world following the scriptural injunctions even though I have obtained all that was to be obtained.
269. Let my body worship God, take bath, preserve cleanliness or beg for alms. Let my mind recite ‘Aum’ or study the Upanishads.
270. Let my intellect meditate on Vishnu or be merged in the bliss of Brahman, I am the witness of all. I do nothing nor cause anything to be done.
271. How can there be any conflict between the actor and myself ? Our functions are as apart from each other as the eastern from the western ocean ?
272. An advocate of action is mainly concerned with the body, the organs of speech, the intellect and with Karma; he is not concerned with the witness-consciousness, whereas the illumined one is concerned with the associationless witness, not with other things.
273. If the advocates of Karma and Jnana, without understanding the difference of their topics, enter into a dispute, they are like two deaf persons quarrelling ! The illumined ones only laugh at seeing them.
274. Let the knower of truth know the witness-consciousness whom the Karmi does not recognise, as Brahman. What does the Karmi lose by this ?
275. The illumined man has rejected the body, speech and mind as unreal. What does he lose if a believer in action makes use of them ?
276. (Doubt): The knower of truth has no use for getting engaged in action. (Reply): What use has actionlessness ? (Doubt): Absence of action is a help to the acquisition of knowledge. (Reply): Action too is helpful in the search after knowledge.
277. (Doubt): Once the truth is known, there is no further desire to know it (and so he has no need for action). (Reply): He has not to know again (and so he has no need for inaction). The knowledge of truth remains unobstructed and needs nothing further to revive it.
278. Nescience (Avidya) and its effects (the realm of duality) cannot negate the knowledge of truth. The dawn of truth has already destroyed them for ever in the case of the knower.
279. The realm of duality, destroyed by knowledge, may still be perceived by the senses, but such perception does not affect illumination. A living rat cannot kill a cat; then how can it do so when dead ?
280. When a man is so invulnerable that even the mighty weapon Pasupata cannot kill him, how can you say that he will be killed by an edgeless weapon ?
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