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* When the mind comes to centre all its thoughts on the Impar- tite (Universal) Consciousness, after having surmounted the four obstacles, like the unftickering light of alamp, by devout and pro- found meditation, it is called the (Nirvikalpa Samadh:) Unconsci~ ous meditation. + PANCHADAS!, 239 nal organ, and when by repeated practice that has been re- moved, he discovers his oneness with the Surzemz Branma as expounded in the signification of “That art Thou?” 1328. And the unchangeable unasseciated, eternal self- illuminated Intelligence of Parapranma is easily fixed in the intellect. 129. This has been fully declared in the Amrifabindy Upanishad. Thus then, for the sake of acquiring Self-know- Tedge by means of profound unconscious meditation, Imperso~ nal worship is the best and superior to personal, etc. 130. Those who undertake the Personal form of worship, heeding not what has just been said about the superiority of the Impersonal leading to Self-knowledge by its direct means of profound unconscious meditation, are best compared with the popular iliustration of refusing to take what is in the hand and getting satisfied with licking it by the tongue. 131. The above illustration applies equally to those who are engaged in Impersonal worship leaving off discrimination of self. For this reason, worship has been laid down autho- ritatively necessary to those, with whom exercise of judgment or analysis for discrimination of self is impossible. 132. A person whose mind is distracted with several things, say accumulation of riches, aggrandisement of others, etc, has no possibility of acquiring Self-knowledge by due discrimination; consequently worship is essentially necessary to him, for clearing the internal organ of all blemishes and making it faultless, 133- But those, who are desirous of release, have been cured of unsteadiness or fickleness of mind [hence worship is not needed for them]. Their internal organ is simply enve- loped in fascination, and discrimination of self is very desir- able, as it is superior to all other means—for it easily leads to emancipation. 134. In evidence of Self-knowledge, aa a meana of the par- ticular forms of emancipation mentioned in Yoga and Sanéiya, 240 PANCHADASL the Give says :—"Whatever result is obtainable from Santhye, is equally produced by Yoga ; therefore, he who knows them to be non-distinct, is a real knower of the purport of the Shasira.” {Chap. V., v., 5.) 135. Nor is the Gita the only authority, for we find proofs to that effect in the Srufi:—"Knowledge of self is expounded In Poga and Sankhya Philosophy as a source of emancipation. Here both the Sru/i and the two above-mentioned Systens agree, but in matlers where they disagree from the Sruéi they should not be considered as proofs. 136. A person unsuccessful jn maturing worship in his present life, attains the abode of Hrahmd alter death, and in a subsequent, emancipation, *irom Self-knowledge. "Om is Brana, and you should look upon its alphabets, re- presenting the Supreme Brana, to be non-different from yourself, and have your mental function so moulded after it, that it may re= main fixed or impressed there. No other meditation can equal this: and in his wotk on Quintuplication, Sureswar has particularly dealt on it, Though many of the Upanishads treat on Pranab, yet the Munduka Was particular reference to it : and from the unnota- tions of the Commentator as well as those of ANANDaGrarI, the sub- ject has been clearly explained. Vartikara (SuRzswar ACHARYA] has also adopted the same method in his work on Quintuplication. Meditating on the mystic ‘Om’ can be done in two ways accord- ing to the Upanishads; one is to identify it with the Supreme BRaBMA, aud thus to reflect and meditate profoundly on that abs~ tract cundition of impersonality which is devoid of qualities. The other is 10 meditate on BRAHMA with qualities (personal). Now the Impersonal Brauma is called the Suenemz Branua, while that ‘other is called the (Personal) Brana with qualities; and one engaged in the first sort of devotion obtains ‘ release ;’ white to the follower of the second method can accrue the abode of Brehmd. ‘Thus then, we find meditation of ‘Om,’ from a difference in the method and subject of worship, is divided into two sorts, of which the Impersonal alone will be considered here. PANCHADASI. 24 197. Whatever ideas take hold of a dying pereon’s mind, after death he assumes that condition accordingly ; for concen- tration of mind invariably produces the result of similarity of condition, 13%. The future ttfe of the individual is determined by his good or bad thoughts during his last moments; if that be certain, it is natural to infer that like a worshipper centering his east thoughts on this Personal worship, having bis mind mould- ed after Him, the follower of Impersunal worship has his knowledge moulded after the Impersonal Branma, 339. Emancipation and attainment of Brauma are only a difference in name; otherwise both have for their significa- tion deliverance, and like conformable mistake, are equally productive of result. 140. Though Impersonal worship is a variety of mental action, and not a direct cause of emancipation, yet it leads to knowledge by which ignorance is removed ; as meditation of Benares (which itself is not free) produces knowledge of Brana, . 141. In the Zapantya Upanishad is thus mentioned eman- cipation produced as a result of Impersonal worship :—“With desire, without desire, without body, without senses, without For, the worshippers of the personal creator are actuated with = desire of enjoying the fruit of their devotion, and this they get by inheriting the blissful abode of BrauMma; and as that very desire stands an obstacle in the way ef impersonal devotion, they are prevented from acquiring the necessary knowledge, and,. therefore, subjected to bondage, and never freed. iow while enjoining the blissful abode of Brahmd, and sharing all enjoy~ ments equally with Hivanyagarbha, it the individual acquires: knowledge, he may yet be freed. But those who have no desire of inherting the Brakmaloka, acquire knowledge here and are freed, Thus then, the results of the Personal worship are included in the Impersonal.—Vicharseger, pp. 199-200. 242 PANCHADASI. ny fear are the indications of emancipation in Impersonal worship. ‘ 142. According to the strength of worship is produced knowledge, the cause of emancipation. ‘Therefore, without knowledge there are no other means of emancipation,” as mentioned in the Skas/ras, implies no antagonism to worship. 143. For this purpose it is said “* Worship without any destre of reaping its result produces emancipation” (Zapantya). “And worship with desire leads to the abode of truth” (Prashnopanishad). 144. One who worships Om with a desire of being bene- filed, attains the abode of Brahmd, where after acquiring Self-knowledge he is released with its king, at the end of Kalpa.* 445. The Shartraka Sufras (Chapt. 1V., p. UL, Sutra XV.,) mention the auainment of the abode of Srahmd asa result of Personat worship, according to the desire of the individual : 146, “From the force of Impersonal Worship after reach- ing there, he acquires Self-khowledge to be released with Brakma when his time comes at the expiry of the Xalpd.” 147. Worship ot Om has everywhere been deacmbed as almost Impersonal. 1n some places, it is said to be Personal, and their results have thus been ascertained :— 148. Onis the proof on which rests both Personal and Impersonal forms of worship. This was the instruction given to Maaxam by Prrtapa in reply to his question. 145. Thus knowing Om to be the prop, whatever worship a person undertakes either of the Personal or Impersonal Brana, he gets results according to his desire; so said Yama to Nacuixeta (Xathopanishad). *“A day and night of Brakmé, a period of 4,320,000,000 Solarsyderesl-years of mortals, measuring the duration of the world, and as many, the interval of its annibifation,”"—Witsox, PANCHADASL: . 243; i the: next, or in the abode of Brakmd; sod the resell of teat worship can never remain unfructified : gx. Therefore one who is unable to weigh and make proper use of the arguments uscd, should constantly worship self, as clearly set forth in the Atma Gisa. 15a. For example :—‘He who is unable to know me manifestly, should depend on me without any fear and mis. apprehension, and when subsequently that has been confirm. ed, in due time, I shall appear unto him as the giver of result.” 153. “As when a deep mine has been discovered, there is no other means save that of digging, for getting at the gem; 60 without reflection of self, there is no other means by which 1 can be manifestly known.” 154. How reflection of self produces visible knowledge of Paraprauma is thus being declared :—By removing the bit of stone in the shape of the physical body from the ground, and repeatedly turning the sod by the spade of intellect, mind is cleared of all-blemishes, and a person desirous of release is successful in discovering me—like the gem in a mine, And there is no doubt about it, 155. Advisableness of meditation for one not qualified to Self-knowledge is thus illustrated:—One who is not qualified in discovering Parasranaa should think and reflect ““Eam ParasranMa.” Since unreal objects can be had from meditation, Why is the Real Branma, who is eternal and free should not be had in that way? 156. From meditation, is gradually destroyed the usual knowledge of not-Self in self; and one who knows this and yet keeps himself off from meditation is a brute. ts7.