PANCHADASI--- part 64

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E text source- 130.Enjoying both the bliss of Brahman taught in the scriptures and the worldly bliss unopposed to it, the knower of truth knows them both in the same way as one who knows two languages.
131. When the knower experiences sufferings, he is not disturbed by them as he would have been before. Just as a man half-immersed in the cool water of the Ganges feels both the heat of the sun and the coolness of the water, so he feels the misery of the world and the bliss of Brahman at the same time.
132. The knower of truth, experiencing the bliss of Brahman in the waking state experiences it also in the dreaming state, because it is the impressions received in the waking state that give rise to dreams.
133. The impressions of ignorance still continue in the dreaming state. So in a dream a wise man will experience sometimes joy and sometimes suffering, without being affected by either.
134. In this Chapter, the first of the five dealing with the bliss of Brahman, is described direct realisation of the Yogi revealing the bliss of Brahman.
1. (Question): A Yogi can enjoy the natural bliss of the Self which is different from the bliss of mental quiescence and the bliss of deep sleep; but what will happen to the ignorant man ?
2. (Reply): The ignorant are born in innumerable bodies and they die again and again – all owing to their righteous or unrighteous deeds. What is the use of our sympathy for them ?
3. (Doubt): Because of the desire of the teacher to help his ignorant pupils he can do something for them. (Reply): Then you must tell whether they are willing to learn the spiritual truth or are averse to it.
4. If they are still devoted to external objects, some suitable kind of worship or ritual can be prescribed for them. If, on the other hand, they, though spiritually dull, desire to learn the truth, they can be instructed in the knowledge of the bliss of the Self.
5. Yajnavalkya instructed this by pointing out to his beloved wife, Maitreyi, that ‘a wife does not love her husband for his sake’.
6. The husband, wife or son, riches or animals, Brahmanahood or Kshatriyahood, the different worlds, the gods, the Vedas, the elements and all other objects are dear to one for the sake of one’s own Self.
7. A wife shows affection to her husband when she desires his company; the husband too reciprocates but not when he is engaged in worship or afflicted with illness, hunger and so forth.
8. Her love is not for her husband’s sake but for her own. Similarly the husband’s love also is for his own satisfaction and not for hers.
9. Thus even in the mutual love between husband and wife the incentive is one’s own desire for happiness.
10. A child, when kissed by its father, may cry, being pricked by the latter’s bristly beard, still its father goes on kissing the child – it is not for its sake but for his own.
11. Wealth and gems have no likes or dislikes of their own, but their owner looks after them with love and care. It is for his own sake, none doubts it to be for theirs.
12. A merchant forces his bullock, though unwilling, to carry a load. He loves the bullock for his own sake, how can it be for the bullock’s ?
13. A Brahmana knowing that he deserves respect, is satisfied when he receives it. This satisfaction is not felt for his caste, an insentient abstraction, but for the man himself.
14. A king feels exalted that he is a Kshatriya and hence is a ruler, but the feeling is not for the caste. The same applies to men of Vaishya and other castes also.
15. The desire, ‘May I attain the region of heaven or of Brahma’, is not for the well-being of those regions but only for one’s own enjoyment.
16. People worship Shiva, Vishnu and other deities to destroy sins. It is not for the sake of the deities who are already free from sins, but for their own sake.
17. The Brahmanas study the Rig and other Vedas to avoid falling from their (respectable) Brahminhood; this applies to men only and not to the Vedas.
18. People want the five elements, viz., earth, water, fire, air and Akasa, because of their usefulness to them in giving shelter, quenching their thirst, cooking, drying and space for movement and not for the sake of the elements themselves.
19. People desire to have servants or masters for their own benefit and not for the benefit of (servants or masters) themselves.
20. There are plenty of such examples to enable one to study and come to the same conclusion on all occasions. By these one should convince one’s mind that for every man the Self is the only real object of love.
21-22. (Doubt): What type of love is it that the scriptures say is felt towards the Self ? Is it the
passionate attachment which is felt towards wife and other objects, the faith which is experienced in sacrifices and other rituals, the devotion which a man cherishes towards God and his teacher or is it the desire one feels for something one does not possess ? (Reply): The real love of the Self is that which, in the absence of these emotions, manifests itself owing to the preponderance of Sattvika quality in the intellect. This love of the Self is different from desire, for it exists even when desire is present or destroyed.
23. (Doubt): Be it so, but food, drink etc., are liked because of their quality of giving happiness (and not for their own sake).
24. If you say that the Self is also a means to happiness like food and drink, then we ask: who is it that enjoys happiness ? One and the same thing cannot be both the subject and the object of enjoyment.
25. Love for the means to happiness is partial love, but the love for the Self is infinite. The love for the means passes from one object to another, but the love for the Self is steadfast.