PANCHADASI--- part 57

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E text source- 101.The knower is convinced that caste, station etc., are creations of Maya and that they refer to the body and not to the Self whose nature is pure consciousness.
102. The clear-sighted knower from whose heart all attachment has vanished is a liberated soul whether he performs or not concentration or action.
103. He whose mind is free from all desires or former impressions has nothing to gain from either action or inaction, meditation (Samadhi) or repetitions of holy formulas.
104. The Self is associationless and everything other than the Self is a display of the magic of Maya. When a mind has such a firm conviction, wherefrom will any desire or impression come in it ?
105. Thus when for an illumined sage there is no injunction on prohibition, where is his violating them ? Only for him can violation be possible who is bound by them.
106. As a child is not subject to any injunctions and prohibitions, he cannot be charged with their violation. In their absence, in the case of a man of realisation too, how can there be any violation ?
107. (Doubt): But a boy does not know anything. (Reply): A knower of truth knows everything. The law applies to one who knows a little, not to the other two.
108. (Doubt): He is a knower of truth who can bless or curse with effect. (Reply): Not that, for these powers result from the practice of austerities.
109. (Doubt): Vyasa and others had these powers. (Reply): But these were produced by some austerities. Austerities meant for knowledge are different from them.
110. Those who practise both the types of austerities possess both powers and knowledge. So each type of practice will produce the result appropriate to it.
111. (Doubt): Ascetics and ritualists, despise the saintly monk who has neither such powers nor follow the injunctions. (Reply): Their austerities and rituals are also despised by the votaries of worldly pleasures.
112. (Doubt): Monks too find a pleasure in the acquisition of alms, clothes and shelter. (Reply): Then what wonderful renunciation they must have being unable to move as it were with their dispassion !
113. (Doubt): It does not matter if the ritualists observing the scriptural rules are abused by the ignorant. (Reply): It also does not matter if a man of realisation is abused by the ritualists who identify themselves with the body and so observe the rules.
114. Therefore as knowledge of truth does not affect the means, such as the mind and so forth, a man of realisation is able to do worldly activities such as ruling a country.
115. (Doubt): He may not have any desire for worldly affairs since he is convinced of the unreality of the empirical world. (Reply): Let it be; let him be engaged in meditation or work according to his fructifying Karma.
116. On the other hand, a meditator should always engage himself in meditation, for through meditation his feeling of identity with Brahman arises, as a devotee has it by meditating on Vishnu.
117. The feeling of identity, which is the effect of meditation, ceases when the practice is given up; but the true Brahmanhood does not vanish even in the absence of knowledge.
118. The eternal Brahmanhood is revealed by knowledge and not created by it, for even in the absence of the revealer the real entity does not cease to exist.
119. (Doubt): But the Brahmanhood of a meditator also is real. (Reply): True, is not the Brahmanhood of the ignorant and the lower creatures also real ?
120. Since nescience is common, they do not realise the purpose of their life. But just as begging is better than starving, so also it is better to practise devotion and meditation than to engage in other pursuits.
121. It is better to perform the works ordained in the scriptures than be engrossed in worldly affairs. Better than this is to worship a personal deity and meditation on the attributeless Brahman is still better.
122. That which is nearer to the realisation of Brahman is superior; and meditation on the Absolute gradually becomes like direct realisation of Brahman.
123. A ‘leading’ error leads to the desired goal, when it becomes knowledge. Similarly meditation on Brahman when ripened, leads to release and becomes real knowledge.
124. (Doubt): A man working prompted by a ‘leading’ error gets correct knowledge not by the leading error but by another evidence. (Reply): The meditation on the Absolute may also be taken as the cause of other evidence (Nididhyasana leading to direct realisation).
125. (Doubt): Meditation on the form of a deity and repetition of a sacred formula also lead to the goal. (Reply): Let it be so; but the speciality of meditation on the Absolute is that it is nearest to the goal of Self-realisation.
126. When meditation on the attributeless Brahman is mature it leads to Samadhi. This state of intense concentration at case leads on to the Nirodha state in which the distinction between subject and object is eliminated.
127. When such complete cessation of mental activity is achieved, only the associationless entity (Atman) remains in his heart. By ceaseless meditation on It based on the great Sayings, arises the knowledge ‘I am Brahman’.
128. There is then a perfect realisation of Brahman as the immutable, associationless, eternal, self-revealed, secondless whole, as indicated in the scriptures.
129. The Amritabindu and other Upanishads recommend Yoga for the same object. It is clear therefore that meditation on the attributeless Brahman is superior to other types of worship.
130. Those who give up meditation on the attributeless Brahman and undertake pilgrimages, recitations of the holy formulas and other methods, may be compared to ‘those who drop the sweets and lick the hand’.