PANCHADASI--- part 54

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E text source- www.celextel.org 26.As there may be doubts about them, ritualistic works and methods of worship have been discussed (in the scriptures). Who otherwise could have synthesised the directions about them, scattered as they are over many branches of the Vedas ?
27. Such rituals and methods of worship have been collected and co-ordinated in the Kalpa-Sutras. With their help man, who has faith, may practise them without further enquiry.
28. The methods of worship are described in other works by the seers. Those who are dull of ratiocination go to a teacher and learn the methods from him.
29. To determine the correct meaning of the Vedic texts let the learned resort to enquiry, but practical worship can be performed (with benefit) according to the teachings of a competent teacher.
30. The direct realisation of Brahman, however, is never possible only from the instructions of a competent teacher without the practice of inquiry.
31. Want of faith alone obstructs the indirect knowledge; want of enquiry is however the obstacle to the direct knowledge.
32. If even by enquiry one does not get the direct knowledge of Brahman as the Self, one should repeatedly practise enquiry, for enquiry, it is prescribed, should continue until direct knowledge dawns.
33. If a person does not realise the Self even after practising till death, he will surely realise it in a future life when all the obstacles will have been eliminated.
34. Knowledge will arise either in this birth or the next, says the author of the Brahma Sutras. The Shruti also says that there are many who listen to the teachings on non-duality and yet do not realise in this life.
35. By virtue of the practice of spiritual enquiry in a previous birth, Vamadeva had realisation even while in his mother’s womb. Such results are also seen in the case of studies.
36. In spite of reading many times a boy may not be able to memorise something, but sometimes, next morning, without any further study, he remembers all that he has read.
37. As the seed in the field or in the womb matures in time, so in the course of time the practice of self-enquiry gradually ripens and bears fruit.
38. In spite of repeated enquiry a man does not realise the truth because of three kinds of impediments. This has been clearly pointed out in his Vartika by Acharya Sureshvara.
39. If you ask why the realisation (which did not arise before) comes now, we shall reply that knowledge comes only with the total removal of impediments which may be past, present or future.
40. Therefore only by studying the Veda and its meaning a man is not released. This has been shown in the example of hidden gold.
41. There is the popular song saying that a monk could not realise the truth, the impediment being his past attachment to his queen (or a she-buffalo).
42. His teacher instructed him of Brahman knowing his attachment to her (by telling him that Brahman was her substratum). When the impediment was removed, the monk realised the truth properly.
43. The impediments of the present are (i) binding attachment to the objects of the senses, (ii) dullness of the intellect, (iii) indulgence in improper and illogical arguments and (iv) the deep conviction that the Self is an agent and an enjoyer.
44. Through the practice of inner control and other qualifications and through hearing the truth and so forth, suitable for counteracting the impediments, the latter slowly perish and one realises his Self as Brahman.
45. The future impediment has been well illustrated in the case of Vamadeva. He overcame it in one birth and Bharata in three births.
46. In the Gita, it has been told that a Yogi who has not attained illumination in this life may be freed from the impediment after many births. Yet his practice of enquiry is never fruitless.
47. Because of his practice of enquiry such a Yogi enters into the heaven of the meritorious and then if he is not freed from desires, he is born again in a pious and prosperous family.
48. Or, if he has no worldly desires, he is born in a family of Yogis who have pure intellect due to their practice of enquiry into the nature of Brahman, for such a birth is hard to obtain.
49. He regains the Yogic intellect acquired in his previous birth and so strives more vigorously; this birth is indeed hard to achieve.
50. He is borne on by the momentum of his Yogic practices in the previous birth even against his inclination. Thus after many births he achieves perfection and as a result is liberated.