PANCHADASI--- part 63

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E text source- www.celextel.org 95.‘Now I have no worries, I am happy’, thus do people describe the natural bliss of the Self in the state of detachment.
96. But in this state the natural bliss of the Self is not primary for it is obscured by the idea of egoity and the bliss so experienced is not the bliss of Brahman but only an impression of it.
97. The outside of a pot full of water feels cold. Actually there is no water outside but coldness only. It is from this property of water that the presence of water inside is inferred.
98. Similarly, as one forgets one’s egoity by continued practice, one can comprehend through intuitive perception one’s natural state of bliss.
99. By continued practice of all kinds the ego becomes exceedingly refined. This state is not sleep because the ego is not completely absorbed; moreover the body does not, as in sleep, fall to the ground.
on of reason and discrimination an aspirant should gradually control his mind. He should keep the mind fixed on the Self and restrain it from thinking of anything else’.
102. ‘Whenever the mind which is restless and fickle, wanders away, the aspirant should restrain it and concentrate it on the Self’.
103. ‘The Yogi whose mind is perfectly tranquil, whose passions are subdued, who is sinless and has become Brahman, attains the supreme bliss’.
104. ‘When by practice of Yoga, his mind is withdrawn and concentrated, the Yogi sees the Self by the Self and finds supreme satisfaction in the Self’.
105. ‘When he obtains that supreme bliss which is beyond the senses, but which can be grasped by the intellect, he becomes firmly rooted in it and is never moved from it’.
106. ‘Attaining it he considers no other gain as superior. Once established in it he is not disturbed even by great sorrow’.
107. ‘This science of separation from the painful association is called Yoga. This Yoga must be practised with faith and a steady and undespairing mind’.
108. ‘A Yogi who is free from imperfections and is ever united with his Self, experiences easily the supreme bliss of identity with Brahman’.
109. ‘The control of the mind can be achieved by untiring practice over a long period, even as the ocean can be dried up by baling its waters out drop by drop with a blade of grass.’
110. In the Maitrayani Upanishad of the Yajur Veda, sage Sakayanya spoke of the great bliss experienced in Samadhi to the royal sage Brihadratha while discoursing on Samadhi.
111. ‘As fire without fuel dies down and becomes latent in its cause, so the mind, when its modifications have been silenced, merges in its cause’.
112. ‘To the mind fixed on Reality, merged in its cause and impervious to the sensations arising from the sense-objects, the joys and sorrows (together with their occasions and materials) experienced as a result of the fructifying Karma seem unreal’.
113. ‘The mind is indeed the world. It should be purified with great effort. It is an ancient truth that the mind assumes the forms of the objects to which it is applied.’
114. ‘Through the purification of his mind a man destroys the impressions of his good and evil Karma and the purified mind abiding in Atman enjoys undiminishing bliss’.
115. ‘If a man were to focus his mind on Brahman, as he commonly does on the objects of senses, what bondage would he not be free from ?’
116. ‘Mind has been described as of two types, pure and impure. The impure is that which is tainted by desires, the pure is that which is free from desires’.
117. ‘The mind alone is the cause of bondage and release. Attachment to objects leads to bondage and freedom from attachment to them leads to release’.
118. ‘The bliss arising from absorption in the contemplation of the Self, when all sins and taints are washed off through the practice of Samadhi, cannot be described in words. One must feel it in one’s own heart’.
119. Though it is rare for men to keep their minds long in the state of absorption, still even a glimpse of it confers conviction about the bliss of Brahman.
120. A man who has full faith in the truth of this bliss and is ceaselessly industrious about getting it, is sure to have it even for a short while; but this is enough to convince him of its reality at other times also.
121. Such a man ignores the bliss experienced in the state of mental quiescence and is ever devoted to the supreme bliss and meditates on it.
122. A woman devoted to a paramour, though engaged in household duties, with all the time be dwelling in mind on the pleasures with him.
123. Similarly the wise one who has found peace in the supreme Reality will be ever enjoying within the bliss of Brahman even when engaged in worldly matters.
124. Wisdom consists in subjugating the desires for sense-pleasure, even when the passions are strong and in engaging the mind in meditation on Brahman with the desire to enjoy the bliss.
125. A man carrying a burden on his head feels relief when he removes the load; similarly a man freed from worldly entanglements feels he is in rest.
126. Thus relieved of burden and enjoying rest, he fixes his mind on the contemplation of the bliss of Brahman, whether in the state of detachment or experiencing pain or pleasure according to fructifying Karma.
127. As a Sati about to enter the fire considers the delay in putting on clothes and ornaments to be irritating, so also one devoted to the achievement of the bliss of Brahman, feels about worldly objects that obstruct the practice of meditation on bliss.
128. The sage, looking now at the bliss of Brahman and now at such worldly objects as are not opposed to it, is like a crow that turns its eye from one side to another.
129. The crow has only a single vision which alternates between the right and left eye. Similarly the vision of the knower of Truth alternates between the two types of bliss (of Brahman and the wor