Verse 135 Thus, having taught the fifteenfold Rājayoga, the author now concludes the Vedāntic inquiry, which was earlier introduced as the counterpart toSāṅkhya, by means of five verses beginning with “kārya.” The effect, such as pot or cloth, is but a modification whose reality is nothing but the substratum, clay. The effect is dependent upon the cause, but the cause does not inherently contain the effect. If one insists otherwise, the cause would lose its nature as cause. The reply is: upon proper inquiry, the effect has no independent existence apart from the cause. Likewise, space and other elements exist only for empirical dealings, and their seeming cause is Brahman, which is of the nature of Existence and Consciousness. However, in Brahman itself there is no trace of effect-ness such as space, etc. Therefore, in the ultimate truth, Brahman is not truly a cause either. Verse 136 Then, what follows after this negation of cause and effect?There arises the cessation of all notions of causality. What then remains is that pure, mind- and speech-transcending Reality — the Brahman, as described in the Upaniṣads: “From which words and mind turn back, not having reached it.” An objection may be raised: since the intellect is momentary and unsteady, even after such reasoning, it again perceives diversity as though real.To this, it is said: “It must be seen(recognized).” That is, this truth must be continually recognized by steadfast contemplation until the notion of duality loses its force. Verse 137 This inquiry (vicāra) is not only a means of knowledge but also a means of meditation.By this very process, in those whose minds are pure, the cognition in the form of a mental modification (vṛtti-jñāna) arises. Thereafter, this becomes a brahmātmakā-vṛtti — a state of mind wholly of the nature of Brahman itself.Thus, the meaning of the words is evident. Verse 138 He (the teacher) further elucidates that very inquiry by two methods,beginning with “kāraṇam iti.”At first, one should contemplate the Cause (Brahman) through vyatireka— realizing it as distinct from the effect, which is absent when negated.Then, through anvaya, by observing its continuous presence, one should perceive that same Cause as ever abiding even in the effect. Verse 139 Hence, one should contemplate in this way.First, in the effect, contemplate only the Cause.Then, relinquish the effect and donot again turn toward it.When the effect is thus set aside, thenotion of causality naturally ceases.When both cause and effect are transcended, what remains is pure Existence–Consciousness (sac-cid-mātra).The contemplative sage, through this process of reflection, spontaneouslyabides as That. Verse 140 Objection:“Let it be that through direct knowledge born of inquiry a sagebecomes Brahman — but how can one possessing only indirect knowledge do so?” Reply:Even a knower with only indirect knowledge attains Brahmanhoodthrough intense contemplation (tīvra-bhāvanā), as indicated by the term bhāvitaṃ(“intensely meditated upon”). Though indirect knowledge removes the ignorance on the side of the knower, it does not dispel the veiling on the side of the known.Nevertheless, when a person endowed with firm conviction contemplatesBrahman — Existence–Consciousness–Bliss — day and night with a mind shaped by the form of Brahman, then that Reality soon becomes directly realized, and the contemplator ecomes Brahman Himself. Through meditation on Brahman as non-different from the inner Self, a person becomes Brahman — as is well-known among the wise. Just as a worm, caught and placed in the nest by a wasp, through intensefear and constant meditation on the wasp becomes the wasp itself, sotoo the seeker, through unbroken contemplation on Brahman, becomesBrahman.
