Some Useful Verses in Panchadashi - On Direct, Indirect Knowledge of Brahman
[Some Useful verses from Panchadasi for Reflection (These verses are not a must read in this context of Kena Upanisad, but in past I found the useful when reflecting on "Cognition", "Self-Awareness", "Object-less Consciousness"
6.37. As people think of ‘ this ’ (something seen) as silver though they really see the mother of pearl, so* in self-cognition the Self is mistaken for the ego.
7. 49. The direct knowledge of the reality referred to in the Sruti as ‘this’ (in ‘This is the Self’) is of two kinds: Atman is self-luminous, and the intellect perceives it as self-evident.
7.51. Indirect knowledge, which is the -cognition ‘Brahman exists ’ and not the cognition
I am Brahman’, is not erroneous ; because in the state of direct knowledge this indirect knowledge is not contradicted but confirmed.
7. 58. By a thorough analysis of * Self is Brahman ’ the direct knowledge * I am Brahman * is achieved, just as the man after having been told that he is the tenth comes to realize it through reflection.
7. 61. The Vedic texts, such as ‘ Before the creation Brahman alone existed’, give indirect; knowledge of Brahman ; but the text ‘ That thou art ’ gives direct knowledge.
Ref: Chandogya 6.2.1, 6.8.7.
7. 62. When a man knows himself to be Brahman, his knowledge does not vary whether in the beginning, middle or end. This is direct knowledge.
7. 63. The sage Bhrgu, in ancient times., acquired indirect knowledge of Brahman by reflec¬ ting on Brahman as the cause of the origin, sustenance and dissolution of the universe. He acquired direct knowledge by differentiating the Self from the five sheaths.
Ref: Tait Up. 3.1.1.
7. 64. Though Varuna, father of Bhrgu, did not teach him by means of the text ‘ That thou art’, he taught him the doctrine of the five sheaths, and left him to his discriminative enquiry.
7. 65. Bhrgu considered carefully the nature of the food-sheath, the vital-sheath and so forth. He saw in the bliss-sheath the indications of Brahman and concluded: ‘ I am Brahman’.
7. 66. The Sruti first speaks of the nature of Brahman as truth, knowledge and infinity. It then describes the Self hidden in the five sheaths.
7. 69. An indirect knowledge of Brahman by the intellect can be gained from other Sruti passages also; but direct knowledge is achieved by meditating on the great Sayings of the Sruti.
9.15. Without realizing Brahman to be one’s own Self, the general knowledge of Him derived through the study of the scriptures, viz., * Brahman is is here called indirect knowledge, just as our knowledge of the forms of Visnu etc., is called.
9.18. From the scripture a man may have a conception of Brahman as existence, consciousness and bliss but he cannot have a direct knowledge of Brahman unless Brahman is cognized as the inner witness in his own personality
9.20. Though Brahman has been described as being one’s own Self in the scriptures and the great Sayings, still, one cannot understand It without the practice of enquiry.
9.30. The direct realization of Brahman, however, is never possible only from the instructions of a competent teacher without the practice of enquiry.
9.31. Want of faith alone obstructs the indirect knowledge; want of enquiry is however the obstacle to the direct knowledge.
9.32. If even by enquiry one does not get the direct knowledge of Brahman as the Self, one should repeatedly practice enquiry, for enquiry, it is prescribed, should continue until direct knowledge dawns.
9.35.By virtue of the practice of spiritual enquiry in a previous birth, Vamaadeva had realization even while in his mother’s womb. Suck results are also seen in the case of studies.
Sage Vamadeva said like this in Aitareya Up. 2.5.
9.43.The impediments of the present are (i) binding attachment to the objects of the senses, (ii) dullness of the intellect, (iii) indulgence in improper and illogical arguments and (iv) the deep conviction that the Self is an agent and an enjoyer.
]
6.37. As people think of ‘ this ’ (something seen) as silver though they really see the mother of pearl, so* in self-cognition the Self is mistaken for the ego.
7. 49. The direct knowledge of the reality referred to in the Sruti as ‘this’ (in ‘This is the Self’) is of two kinds: Atman is self-luminous, and the intellect perceives it as self-evident.
7.51. Indirect knowledge, which is the -cognition ‘Brahman exists ’ and not the cognition
I am Brahman’, is not erroneous ; because in the state of direct knowledge this indirect knowledge is not contradicted but confirmed.
7. 58. By a thorough analysis of * Self is Brahman ’ the direct knowledge * I am Brahman * is achieved, just as the man after having been told that he is the tenth comes to realize it through reflection.
7. 61. The Vedic texts, such as ‘ Before the creation Brahman alone existed’, give indirect; knowledge of Brahman ; but the text ‘ That thou art ’ gives direct knowledge.
Ref: Chandogya 6.2.1, 6.8.7.
7. 62. When a man knows himself to be Brahman, his knowledge does not vary whether in the beginning, middle or end. This is direct knowledge.
7. 63. The sage Bhrgu, in ancient times., acquired indirect knowledge of Brahman by reflec¬ ting on Brahman as the cause of the origin, sustenance and dissolution of the universe. He acquired direct knowledge by differentiating the Self from the five sheaths.
Ref: Tait Up. 3.1.1.
7. 64. Though Varuna, father of Bhrgu, did not teach him by means of the text ‘ That thou art’, he taught him the doctrine of the five sheaths, and left him to his discriminative enquiry.
7. 65. Bhrgu considered carefully the nature of the food-sheath, the vital-sheath and so forth. He saw in the bliss-sheath the indications of Brahman and concluded: ‘ I am Brahman’.
7. 66. The Sruti first speaks of the nature of Brahman as truth, knowledge and infinity. It then describes the Self hidden in the five sheaths.
7. 69. An indirect knowledge of Brahman by the intellect can be gained from other Sruti passages also; but direct knowledge is achieved by meditating on the great Sayings of the Sruti.
9.15. Without realizing Brahman to be one’s own Self, the general knowledge of Him derived through the study of the scriptures, viz., * Brahman is is here called indirect knowledge, just as our knowledge of the forms of Visnu etc., is called.
9.18. From the scripture a man may have a conception of Brahman as existence, consciousness and bliss but he cannot have a direct knowledge of Brahman unless Brahman is cognized as the inner witness in his own personality
9.20. Though Brahman has been described as being one’s own Self in the scriptures and the great Sayings, still, one cannot understand It without the practice of enquiry.
9.30. The direct realization of Brahman, however, is never possible only from the instructions of a competent teacher without the practice of enquiry.
9.31. Want of faith alone obstructs the indirect knowledge; want of enquiry is however the obstacle to the direct knowledge.
9.32. If even by enquiry one does not get the direct knowledge of Brahman as the Self, one should repeatedly practice enquiry, for enquiry, it is prescribed, should continue until direct knowledge dawns.
9.35.By virtue of the practice of spiritual enquiry in a previous birth, Vamaadeva had realization even while in his mother’s womb. Suck results are also seen in the case of studies.
Sage Vamadeva said like this in Aitareya Up. 2.5.
9.43.The impediments of the present are (i) binding attachment to the objects of the senses, (ii) dullness of the intellect, (iii) indulgence in improper and illogical arguments and (iv) the deep conviction that the Self is an agent and an enjoyer.
]
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