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Further 搁腻尘补 wanted to know from the Lord the rules of meditation,^[1] its place and time.

12.1 鲍辫腻蝉补苍腻 and Lord鈥檚 abundant mercy.

Lord in his abundant mercy informed 搁腻尘补 that bodies of all deities are but the limited manifestations of his aspect.^[2] Even though devotees worship gods other than Lord 艢颈惫补, they in effect worship 艢颈惫补 only in an unconventional manner.^[3] He alone bestows the results of all actions and all worship is only directed to him. 艢颈惫补 appears to the devotees in the form of their favourite deities. Even when devotees worship with or without rules, 艢颈惫补 bestows on them full fruits of their devotion. Even a wicked person worships god sincerely, God deems him good and bestows the fruits.^[4] Cf. Bh膩gavata Pur膩峁嘺 .

12.2 Categories of Meditation.

Meditation comes under four categories. i, Sampat; ii, 膧谤辞辫补; iii, 厂补峁僾补谤驳补 and iv, 础诲丑测腻蝉补.^[5]

12.3 Sampat meditation.

The meditation on inferior object 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 endowed with qualities belonging to objects superior to it is called Sampat. The example is the meditation 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 鈥榤ind is infinite.鈥�

12.4. 膧谤辞辫补 meditation.

The 膧谤辞辫补 meditation is on the subsidiary by superimposing on it the principal, 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 exemplified in 鈥楳editate on OM 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 Ud 骋墨迟腻鈥�. Both Sampat and 膧谤辞辫补 耻辫腻蝉补苍补蝉 are called 辫谤补迟墨办补-耻辫腻蝉补苍腻蝉 or meditation on symbols or images.

12.5 础诲丑测腻蝉补 meditation.

When the superimposition is done with the full knowledge of what it implies, it is stated to be 础诲丑测腻蝉补 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 in the case of the woman being imagined 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 fire; the meditation on woman 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 the fifth fire.

12.6 厂补峁僾补谤驳补 meditation

The mode of meditation on the ground of similarity of function (kriy膩 yoga) is called 厂补峁僾补谤驳补.The example is the cosmic air known 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 厂补峁僾补谤迟补 withdrawing all beings into itself and making them one at the time of deluge.

12.7 Realization due to meditation.

The inner meditation leads to the unitive experience. This is the case of 痴别诲腻苍迟补 study (艣谤补惫补峁嘺), reflection on the truth and substance of 痴别诲腻苍迟补 texts (manana) and the continued contemplation on the truth so ascertained to make it one鈥檚 own direct experience and realization (苍颈诲颈诲丑测腻蝉补苍补).

12.8 厂补驳耻峁嘺 and 狈颈谤驳耻峁嘺 meditation.

The Lord now explains meditation on attributeless Brahman and Brahman with attribute. A twice-born should abandon the interest in the pilgrimage to holy places and to holy waters.^[6] Wherever he gets the one-pointedness of mind, there he should take his seat. Seated on a woolen blanket or any soft spread or on the tiger skin, in a solitary spot and keeping head, body and neck in straight line and controlling the sense organs, propitiating the preceptor with devotion, fully instructed in yoga, one should control the breath to attain control of mind.

12.9 Attainment of Brahman-hood.

For one, who has not controlled the mind, he is like a charioteer with uncontrollable wild horses and for the enlightened one, a charioteer with controlled obedient horses. Man with unsteady mind attains only the cycle of birth and death and only a man with controlled mind rises to attain Brahman-hood. Lord is Brahman, the cause of the world, the unthinkable, unmanifest, infinite, immortal, devoid of beginning or middle or end and tranquil. Making oneself the lower 补谤补峁噄 of wood and making 翱峁僰腻谤补 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 upper 补谤补峁噄 and by churning them by repeated practice of meditation, the person sees the Lord directly. cf. Kaivalya 鲍辫补苍颈峁�a诲.^[7]

12.10 Value of continued meditation.

God is not attained by Vedic chanting or by learned texts, or even by mental thought. One, who chooses to reach Lord by continued meditation, the Lord chooses him.^[8]

12.11 Eternal Auspicious 艢颈惫补.

God is the experience, the experienced object and the experience itself (迟谤颈辫耻峁���). And He is the witness self in all three states of waking, dream and deep sleep, the mere undifferentiated consciousness, the eternally auspicious 艢颈惫补 of the nature of luminosity.^[9]

12.12 Lord beyond sorrows.

Just 础产丑颈箩帽腻苍补 艢腻办耻苍迟补濒补 one fire entering the world assumes various forms of the objects, similarly the one Lord who is in the indwelling self of all beings, is not touched by the sorrows of the world and is outside them.

12.13 Path for release.

One who knows here in this life itself this great person of the hue of sun and beyond darkness, he alone is the wise man and becomes immortal here. There is no other path known for release. In this way one who knows the Lord truly and possessed of tranquility etc. freed once and for all from the stream of sorrow merges in the Lord alone at the end.

Thus ends the twelth chapter of 艢颈惫补-g墨t膩.

Footnotes and references:

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[1]:

Ibid XII-1

[2]:

Ibid XII-2

[3]:

Ibid XII-3

[4]:

Ibid XII-7

[5]:

Vide 艢颈惫补 骋墨迟腻 XII-9

[6]:

Ibid XII-17

[7]:

cf Vide KaiU verse -11

[8]:

Vide 艢颈惫补 骋墨迟腻 XII-31

[9]:

Ibid XII-34