PANCHADASI--- part 71

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E text source- www.celextel.org 11.When the individual Self is determined (to be identical with the immutable) through the methods mentioned in Chapter 12 on the ‘Bliss of the Self’, there remains no enjoyer in this body. So how can there be sufferings which are the result of identification with the body ?
12. Anxiety regarding virtue and vice are the sufferings of the future life. It has already been told in Chapter 11 that such anxiety cannot affect the illumined man.
13. As water does not stick to the leaves of a lotus so after realisation future actions cannot stick to the knower.
14. Just as the cotton-like flowers of the Ishika reed are burnt by fire in a moment, so the accumulated past actions of the knower are burnt up because of realisation.
15. Sri Krishna says: ‘Just as a blazing fire reduces the fuel to ashes, so, O Arjuna, the fire of knowledge burns up all actions’.
16. ‘He who has no notion of I-ness and whose mind is not tainted by desire for results of action is not really a killer even if he kills people; he is not bound by his actions’.
17. In the Kausitaki Upanishad it is said that killing of parents, stealing, causing abortion and such other sins do not affect his illumination, nor is the colour (serenity) of his countenance marred.
18. It has been said in the Aitareya Upanishad that like the cessation of all sorrows, the knower achieves all the desired objects also: ‘He becomes immortal, achieving all the desired objects’.
19. In the Chandogya Upanishad it is said that the knower of Truth may be seen laughing, playing, rejoicing with women, vehicles and other things but he does not remember the body. The vital breath, impelled by his fructifying actions keeps him alive.
20. ‘The knower of Brahman attains fulfilment of all his desires’. For him unlike others, there are no enjoyments through rebirths and actions. His bliss is unqualified and immediate and devoid of sequence or degree.
21-22. Whatever bliss is attained by a satisfied king who is young, handsome, learned,
healthy, strong of mind, who has suitable army and rules over the whole world full of wealth and as such is endowed with the totality of all human enjoyments, even that bliss the knower of Brahman achieves.
23. For both the king and the knower there is no attraction for worldly enjoyment and so their happiness and contentment are comparable. One has desirelessness because of enjoyment, the other because of discrimination.
24. The knower of Brahman knows through his knowledge of the Vedic scriptures the defects of the objects of enjoyment. King Brihadratha gave examples of those defects in some songs.
25. Thus Brihadratha described the defects pertaining to the body, the mind and the objects of enjoyment. As no one has liking for porridge vomited by a dog, likewise the man of discrimination also has no liking for the body etc.
26. Though there is similarity between the king and the knower of Truth in desirelessness, there was misery for the king in accumulating the objects of enjoyment and the fear of losing them in future follows him.
27. Both these miseries are absent for the knower; so his bliss is more than that of the king. Besides, the king may have desire for the bliss of the Gandharvas, but the knower has none.
28. One who has become a Gandharva, because of the particular result of his meritorious actions as a man in the present cycle, is called a ‘human Gandharva’.
29. If one becomes a Gandharva in the very beginning of the cycle, because of his meritorious actions in the earlier cycle, he is called a ‘celestial Gandharva’.
30. The Agnisvattas and others who dwell for a long time in their region are called the Pitris. Those who have achieved the state of deities in the beginning of their cycle are called Ajana-devatas.
31. Those who obtain the glorious position and are fit for worship by the Ajana-devatas by performing the Asvamedha sacrifice and other good actions, are the Karma-devatas.
32. Yama and Agni are foremost among the gods. Indra and Brihaspati are well known (and superior to them). Prajapati is mentioned as Virat and Brahma is called the Sutratman or Hiranyagarbha.
33. From the king to Brahma each desires the joy of the one higher than himself; but the bliss of the Self which is beyond the grasp of the mind and the senses, is superior to that of all others.
34. As the knower of the Vedas has no desire for all those coveted pleasures, the bliss of all creatures are his.
35. This is described as ‘achieving all the desired objects’. Or it may be explained as the witness-consciousness of the knower experiencing the enjoyments of all the bodies, like those through his own body.
36. (Doubt): Being the witness-consciousness, even the ignorant man has this (universal enjoyment). (Reply): No, being devoid of the knowledge of himself as the witness he does not experience satisfaction. The Shruti says that he who knows the truth achieves all the desired objects.
37. Or he enjoys everything because he becomes all, as that famous passage which expresses his all-pervading selfhood sings: ‘I am the food as well as the eater of the food’.
38. Thus are established the nature of both the absence of misery and the fulfilment of desires (experienced by the knower of the Self). His other experiences, viz., the satisfaction of having done all that was to be done and of having achieved all that was to be achieved may be seen elsewhere.
39. Both the topics have properly been dealt with in Chapter 7 on the ‘Lamp of Perfect Satisfaction’. These verses quoted below should be meditated upon for the purification of the mind.
40. Before realisation one has many duties to perform in order to acquire worldly and celestial advantages and also as an aid to ultimate release; but with the rise of knowledge of Brahman, they are as good as already done, for nothing further remains to be done.