PANCHADASI--- part 72

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E text source- 41.The Jivanmukta always feels supreme self-satisfaction by constantly keeping in view his former state and present state of freedom from wants and duties.
42. Let the ignorant people of the world perform worldly actions and desire to possess wives, children and wealth. I am full of supreme bliss. For what purpose should I engage myself in worldly concerns ?
43. Let those desirous of joy in heaven perform the ordained rituals. I pervade all the worlds. How and wherefore should I undertake such actions ?
44. Let those who are entitled to it, explain the scriptures or teach the Vedas. I am not so entitled because all my actions have ceased.
45. I have no desire to sleep or beg for alms, nor do I do so; nor do I perform the acts of bathing or ablution. The onlookers imagine these things in me. What have I to do with their imaginations ?
46. Seeing a bush of red gunja berries from a distance one may suppose that there is a fire, but such as imaginary fire does not affect the bush. So the worldly duties and qualities attributed to me by others do not affect me.
47. Let those ignorant of the nature of Brahman listen to the teachings of the Vedanta philosophy. I have Self-knowledge. Why again should I listen to them ? Those who are in doubt reflect on the nature of Brahman. I have no doubts, so I do not do so.
48. He who is subject to erroneous conviction may practise meditation. I do not confuse the Self for the body. So in the absence of such a delusion why should I meditate ?
49. Even without being subject to this delusion, I behave like a human being through the impressions and habits gathered over a long period.
50. All worldly dealings will come to an end when the fructifying Karma wears out. If it does not wear out, thousands of meditational bouts will not stop the dealings.
51. To bring to an end your worldly dealings, you may practise contemplation as much as you like, but I know the worldly dealings to be perfectly harmless. Why should I then
meditate ?
52. There is no distraction for me, so for me there is no need of Samadhi too. Both distraction and absorption are states of the changeable mind.
53. I am the sum of all the experiences in the universe; where is the separate experience for me ? I have obtained all that was to be obtained and have done all that was to be done. This is my unshakeable conviction.
54. I am associationless, neither the doer nor the enjoyer. I am not concerned with what the past actions make me do, whether in accordance with or against the social or scriptural codes.
55. Or, there is no harm if I engage myself in doing good to the world following the scriptural injunctions even though I have obtained all that was to be obtained.
56. Let my body worship God, take bath, preserve cleanliness or beg for alms. Let my mind recite ‘Aum’ or study the Upanishads.
57. Let my intellect meditate on Vishnu or be merged in the bliss of Brahman, I am the witness of all. I do nothing nor cause anything to be done.
58. As he has achieved all that was to be achieved and nothing else remains for him to do, he feels satisfied and always things thus:
59. Blessed am I, blessed, for I have the constant vision of my Self ! Blessed am I, blessed, for the bliss of Brahman shines clearly to me !
60. Blessed am I, blessed, for I am free from the sufferings of the world. Blessed am I, blessed, for my ignorance has fled away, I know not where.
61. Blessed am I, blessed, for I have no further duty to perform. Blessed am I, blessed, for I have now achieved the highest that one can aspire to.
62. Blessed am I, blessed, for there is nothing to compare with my great bliss ! Blessed am I, blessed, blessed, blessed, again and again blessed !
63. O my merits, my merits, how enduringly they have borne fruit ! Wonderful are we, the possessors of this great merit, wonderful !
64. O how grand and true are the scriptures, the scriptures, O how grand and great is my teacher, my teacher ! O how grand is this illumination, this illumination, O how grand is this bliss, this bliss !
65. This fourth chapter of the section called the ‘Bliss of Brahman’ describes the ‘Bliss of Knowledge’. Until that bliss is attained a man should engage himself in the practice of the contemplation of Brahman.

1. Now, in this Chapter is described the bliss which is derived from (the contact of the mind with) external objects, which may be called a door to the bliss of Brahman and an aspect of it. The Shruti has established that it is an aspect of that bliss.
2. The Shruti says that this is the supreme bliss which is indivisible and homogeneous, it is Brahman Himself and that other beings (individuated by Avidya) enjoy only a fraction of it.
3. The mental modifications are of three kinds: serene (Sattvika), agitated (Rajasika) and dull (Tamasika). The Sattvika modifications are detachment, fortitude, liberality and so forth.
4. The Rajasika modifications are thirst and love for objects, attachment (to them as if they were real), greed and so forth. The Tamasika modifications are said to be delusion, fear and so forth.
5. The consciousness aspect of Brahman is reflected in all these modifications, but in the Sattvika modifications alone joy also is reflected.
6. The Shruti says that entering into different bodies the supreme Self assumes different forms. Vyasa, the author of the Brahma-Sutras, wrote the Sutra which illustrates the entry of Brahman into the bodies by the example of the sun (taking different forms) when reflected in different water-vessels.
7. (Another Shruti says): ‘The supreme Self, though one only, exists in every object. Like the moon reflected in water, though one It appears as many’.
8. The moon which is reflected in water is faint in muddy water and clear in pure water. Similarly Brahman is two-fold according to the quality of the Vrittis (modification) of the mind.