PANCHADASI--- part 58

madan_gautam's picture



Average: 2 (10 votes)

E text source- www.celextel.org 131.(Doubt): This applies also to those who meditate on the attributeless Brahman giving up enquiry into Its nature. (Reply): True, therefore only those who are not able to practise enquiry have been asked to meditate on the attributeless Brahman.
132. Those who are very fickle-minded and agitated do not have the knowledge of Brahman by the practice of enquiry. Therefore control of the mind is the chief means for them. By it their mind becomes free from distractions.
133. For those whose intellects are no longer distracted nor restless but are merely covered by a veil of ignorance, the analytical system called Sankhya (intellectual enquiry) is prescribed. It will quickly lead them to spiritual illumination.
134. ‘The state of spiritual balance is obtainable by both the Sankhyas (those who follow the path of enquiry) and the Yogis (those who practise meditation). He really knows the meaning of the scriptures who knows that the paths of enquiry and meditation are the same’.
135. The Shruti too declares that with both enquiry and meditation people know the Highest; but whatever in the books of Sankhya and Yoga are against the Shruti are to be rejected.
136. If one fails to perfect the practice of meditation in this life, one does so either at the time of death or in the region of Brahma. Then, obtaining direct knowledge of the reality, one is liberated.
137. The Gita says that a man attains that which he thinks of at the time of death. Wherever his mind is fixed, there he goes, says the Shruti too.
138. So the future life of a man is determined by the nature of his thoughts at the time of death. Then as a devotee of the Personal God is absorbed in Him, so a meditator on the attributeless Brahman is absorbed in It and obtains Liberation.
139. Brahman is called ‘eternal’ and ‘attributeless’ but in fact It is of the nature of liberation itself, just as ‘leading’ error is an error in name only, for it leads to the desired object.
140. As by meditation on the Personal God knowledge of the nature of Ishvara arises, so by meditation on the attributeless Brahman, knowledge of Its nature arises and destroys the ignorance which is the root of rebirth.
141. A meditator becomes Brahman who is ‘unattached, desireless, free from body and organs and fearless’. Thus the Tapaniya Upanishad speaks of liberation as the result of meditation on the attributeless Brahman.
142. By the strength of meditation on the attributeless Brahman knowledge arises. So the scriptural verse, ‘Verily there is no other path to liberation (except knowledge)’ does not conflict with this.
143. So the Tapaniya Upanishad points out that liberation comes from desireless meditation. The Prasna Upanishad also says that by meditation with desire one enters into the region of Brahma.
144. The Prasna Upanishad says that he who meditates with desires on the three-lettered Aum, is taken to the region of Brahma. There he comes to know the attributeless Brahman who is beyond Hiranyagarbha, the sum total of souls and becomes free.
145. The Brahma Sutras in the Apratikadhikarana say that he who desires the region of Brahma and meditates with desires on the attributeless Brahman attains that region.
146. Such a worshipper, by virtue of his meditation on the attributeless Brahman, enters the world of Brahma and there obtains direct knowledge of Brahman. He is not born again, he gets ultimate release at the end of the four Yugas.
147. In the Vedas meditation on the holy syllable Aum in most places means meditation on the attributeless Brahman, though in some places it means meditation on Brahman with attributes.
148. Pippalada being asked by his pupil Satyakama says that Aum means Brahman both with and without attributes.
149. Yama too, questioned by his pupil Nachiketas, replied that he who meditates on Aum knowing it as the attributeless Brahman obtains the fulfilment of his desires.
150. He who meditates properly on the attributeless Brahman gets direct knowledge of Brahman either in this life or at the time of death or in the world of Brahma.
151. The Atma Gita also clearly says that those who cannot practise discrimination should always meditate on the Self.
152. (The Self as if says): ‘Even if direct knowledge of Me does not seem to be possible, a man should still meditate on the Self. In the course of time, he doubtlessly realises the Self and is freed’.
153. ‘To reach treasures deeply hidden in the earth, there is nothing for it but to dig. So to have direct knowledge of Me, the Self, there is no other means than meditation on one’s Self’.
154. ‘A man should remove the stones of body consciousness from the field of the mind and then by repeatedly digging with the pick-axe, the intellect, he can get the hidden treasure of the Self.’
155. Even if there is no realisation, think ‘I am Brahman’. Through meditation a man achieves even other things (like the Deities), why not Brahman who is ever-achieved ?
156. If a man, who is convinced by his experience that meditation, practised day by day, destroys the idea that the not-Self is the Self, nevertheless becomes idle and neglects meditation, what difference, tell us, is there between him and a brute ?
157. Destroying his idea that the body is the Self, through meditation a man sees the secondless Self, becomes immortal and realises Brahman in this body itself.
158. The meditator who studies this Chapter called the ‘Lamp of Meditation’, is freed from all his doubts and meditates constantly on Brahman.