Panchadasi
Chapter
14
Vidyananda—The Bliss of Knowledge
In
this chapter the bliss experienced by a person who has attained the knowledge
(realization) of Brahman through one of the three paths described in the
preceding three chapters, namely, the practice of yoga, discriminative knowledge
of the Self, and constant contemplation of the unreality of duality, is
described.
The happiness arising from external objects is a modification of the
intellect. Similarly, the bliss arising from the realization of Brahman is also
a modification of the intellect. This bliss has four aspects. These are, absence
of sorrow, the fulfillment of all desires, the satisfaction of having done all
that had to be done, and the feeling of having attained the goal of life.
The jiva identifies himself with the subtle and gross bodies and thinks
of himself as an agent (doer) and an enjoyer. The names and forms in the
universe are looked upon as objects of enjoyment. When the jiva realizes that he
is the supreme Brahman and gives up identification with the bodies, there is
neither enjoyer nor objects of enjoyment. It is the identification with the
bodies that is the cause of all desires, since all desires are for the comfort
of the body. Sorrow results when a desire is not fulfilled. The knower of
Brahman realizes that worldly objects have no reality and so he has no desire
for them.
Just as water does not stick to the leaves of the lotus, actions
performed after realization do not attach to the knower, because actions are
performed by the body and the knower of Brahman has no identification with the
body. The accumulated actions (sanchita
karma) are burnt by the fire in the form of the knowledge of Brahman.
The injunctions and prohibitions of the Vedas do not have any application
to the enlightened person. These are applicable only as long as one identifies
oneself with the body and the mind. Any action performed by a realized soul is
not action at all, because he has no sense of doership. Whatever action he
performs is only for the welfare of the world and not for any benefit for
himself, because he is the pure Self which has no desires. He enjoys supreme
bliss. The present body continues till the praarabdha karma which brought it
into existence is exhausted. On the fall of this body he will not be born again
because there will be no karma left to give him another birth.
The bliss of the Self is beyond the grasp of the mind and the senses. It
is superior even to the happiness enjoyed by Brahma and other gods.
End
of chapter 14