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Translations and Commentaries by Forum Members / Panchadasi - (109)
« on: August 26, 2008, 03:34:20 PM »
The Chapter XI continues....

Verse 109:-  "The control of the mind can be achieved by
untiring practice over a long period, even as the ocean can
be dried up by baling its waters out drop by drop, with a
blade of grass."

(This is a beautiful imagery, taken from the Gaudapada Karika,
verse 3.41 - Advaita Prakarana.  The control of the mind is
exceedingly difficult, and it can be achieved, through constant
practice, with the help of Who am I? enquiry and the process
takes a very very long time, unless one has got the merits of
his previous births.  In another scriputure, it has been said,
that control of mind is as difficult as searching for the foot-
prints of the birds in the sky!  A Guru's grace, shall make it

Verse 110:-  In the Maitrayani Upanishad of the Yajur Veda,
sage Sakayanya spoke of the great bliss experienced in
Samadhi to the royal sage Bradratha, while discoursing on

Verse 111:-  "As the fire without fuel dies down and becomes
latent in its cause, so the mind, when its modififcations have
been silenced, merges in its cause."

(The above verse is from Maitrayani Up. 4.3.1;).

(Viveka Choodamani also explains the state of Samadhi,
as the fire that dies down without fuel, becomes latent.)

To be contd....

Arunachala Siva.   

Translations and Commentaries by Forum Members / Panchadasi - (130)
« on: August 26, 2008, 03:20:52 PM »
The Chapter XI continues....

Verse 103:- 'The Yogi whose mind is perfectly tranquil, whose
passions are subdued, who is sinless and has become Brahman,
attains the Supreme Bliss.'

Verse 104:-  'When by practice of Yoga, his mind is withdrawn
and concentrated, the Yogi sees the Self by the Self and finds
supreme satisfaction in the Self.'

Verse 105:-  'When he obtains that supreme bliss which is
beyond the senses, but which can be grasped by the intellect,
he becomes firmly rooted in it and is never moved from it.'

Verse 106:- 'Attaining it, he considers no other gain as superior.
Once established in it he is not disturbed even by great sorrow.'

Verse 107:- 'This science of separation from the painful
association is called Yoga.  This Yoga must be practised
with faith and a steady and undespairing mind.

(Here the word, Yoga, is not Raja Yoga, or breath control,
but yoga of meditation, the Dhayana Yoga.  Yoga literally
means 'union' and here it does not signify any relationship.
It is dis-association.)

Verse 108:- ' A Yogi who is free from imperfection and is
ever united with his Self, experiences easily the Supreme
Bliss of identity with Brahman.'

to be contd....

Arunachala Siva.     

Dear Raju, Daily work is not a hurdle, when one does the
work constantly enquiring to the Self.  For that matter,
work can be done, even after self-realization, as Bhagavan
Ramana did during His 54 years of life in the body.  In both
the cases only 'the sense of doership' has to be avoided. One
should be like the Sun, in whose presence, the whole world
do the work, the lotuses bloom, and water in the lake dries up.  As
the Space does not mix up with the remaining four elements, one
should do the work, 'without mixing up with the sense of doership.'
(Who am I? - 1902)

Arunachala Siva.


Translations and Commentaries by Forum Members / Panchadasi - (129)
« on: August 26, 2008, 02:03:23 PM »
The Chapter XI continues....

Verse 98:-  Similarly, as one forgets one's egoity by continued
practice, one can comprehend through intuitive perception
one's natural state of bliss.

Verse 99:- By continued practice of all kinds, the ego becomes
exceedingly refined.  This state is ot sleep because he ego is not completely absorbed.  Moreover the body does not, as in sleep,
fall to the ground.

Verse 100:- The bliss in which there is no experience of duality,
and which is not sleep either, is the bliss of Brahman.  So
said Lord Krishna to Arjuna.

Verse 101:- 'By the steady application of reason and discrimination,
an aspirant should gradually, control his mind.  He should keep
the mind fixed on the Self and restrain it from thinking of
anything else.'

(For Verses 101-108, see Srimad Bhagavad Gita, Dhyana Yoga,
6.25-27; 6.20-23; 6-28;) 

(Bhagavan calls this state as 'sleepless state', or Turiya or

Verse 102:- 'Whenever the mind which is restless and fickle,
wanders away, the aspirant should restrain it and concentrate
on the Self, the Brahman.'

to be contd....

Arunachala Siva. 

Translations and Commentaries by Forum Members / Panchadasi - (128)
« on: August 26, 2008, 01:51:07 PM »
The Chapter XI continues....

Verse 95:-  'Now I have no worries, I am happy', thus do
people describe the natural bliss of the Self in the state
of detachment.

Verse 96:-  But in this state the nature bliss of the Self
is not primary for it is obscured by the idea of egoity,
and the bliss so experienced is not the bliss of Brahman
but only an impression of it.

Verse 97:- The outside of a pot full of water feels cold
Actually, there is no water outside but coldness only.
It is from this property of water that the presence of water
inside is inferred.

to be contd....

Arunachala Siva.   

Translations and Commentaries by Forum Members / Panchadasi - (127)
« on: August 26, 2008, 01:34:27 PM »
The Chapter XI continues....

Verse 90:-  The Jiva which is called 'ananda-maya' enjoying
bliss of Brahman during sleep gets identified with the intellect-
sheath during the dreaming and waking states, as he changes
his seat from one state to another.

Verse 91:-  The Sruti says that in the waking state, the Jiva
abides in the eye, that is, the gross body.  In dreaming state,
in the throat, and in deep sleep in the lotus of the heart.
In the waking state the Jiva pervades the whole gross body
from head to foot.

(Aitereya Up. 1.3.12;  Brahma Up. 3.7;)

Verse 92:- In the aking state the Jiva gets identifed with the
body, as fire with a red hot ball of iron.  As a result of this,
he comes to feel with the certainty:  I am a man."

(Drik-Drisya Viveka 7;  It is a small work by Sankara.  I have
already written posts on this.)

Verse 93:-  The Jiva experiences the three states of detachment,
joy and suffering.  Joy and suffering are the results of actions.
Deachment comes naturally.

Verse 94:- Pain and pleasure are of two sorts as the experience
is limited within the mind, or is external to it also.  The state
of detachment appears in the intervals between pain and pleasure.

(Between pain and pleasure, where there is detachment and in
this state, the bliss is enjoyed or felt.  A man was swimming in
the river, and suddenly a he was caught into a whirlpool.  He
was praying to all sorts of gods and took a vow that if he is
saved he would give up smoking!  He was rescued and he came
to the river bank.  Immediately, he looked for his cigerattes,
took one, and started smoking!  Now where is the pleasure?
Between pain and pleasure, in the area of detachment.)

To be contd....

Arunachala Siva.   

Translations and Commentaries by Forum Members / Panchadasi - (126)
« on: August 26, 2008, 01:19:45 PM »
The Chapter XI continues....

Verse 86:-  Even when on the acquisition of he desired
external objects, the desire becomes quiescent and the Vritti
is directed inward, it reflects the bliss of Brahman.  This is
what is known as 'reflected' bliss or visaya-ananda, or,
the bliss derived from the enjoyment of external things.

(We have to come back only to Who am I?.  Bhagavan says,
"Whenever desired objects are acquired, or the undesirable
objects suffer, the mind comes to Atma and enjoys its 'Swarupa'.
We also observe in wordly life, say in office, one gets happiness,
if he gets promotion, and gets as much happiness, when one's
opponent or an undesired person does not get promotion! 
In both the cases, one's mind returns to Atma and enjoys bliis.)

Verse 87:- There are thus only three kinds of bliss, experienced
in the world. (1) Brahmananda, the bliss of Brahman, (2) Vasana-
ananda, the bliss arising in the quiescent mind out of the impressions
of Brahmananda, (a trice in the beginning of the waking state, and
(3) Visaya-ananda, the bliss resulting from the fulfilment of the
desire to be in contact with external objects.

Verse 88:- Of these, the self-revealing bliss of Brahman gives
rise to the other two kinds of blis, the Vasana-ananda and the

Verse 89:- The fact that the bliss of Brahman is self-revealing
in deep sleep is established by the authority of the scriptures,
by reasoning, and by one's experience.  Now hear about its
experience at other times.

(Maandukya Up. 5;  Kaivalya Up. 13)

to be contd....

Arunachala Siva.     

Translations and Commentaries by Forum Members / Panchadasi - (125)
« on: August 26, 2008, 01:05:35 PM »
The Chapter XI continues....

Verse 81:-  (Objections):  He knew the number only and not
the text of the Vedas fully.  (Reply):  You too have not known
Brahman fully.

Verse 82:- (Objection):  Brahman is by nature, indivisible and
the Bliss is Absolute, untouched by Maya and its effects.  How
can you speak of knowledge of Brahman as complete or

Verse 83:- (Reply):  Do you simply say that the word Brahman?
Or do you see is meaning?  If you know only the word, it
remains for you to acquire knowledge of its meaning.

(The Bible also says:  That in the beginning, there was the Word."
Here the Word means Brahman, and it is not merely adequate to
know that Brahman is, but is necessary to acquire the knowledge
of Brahman, the Word.)

Verse 84:- Even if with the help of grammar and so forth,
you learn its meaning.  Still realization remains.  Serve your
teacher until you have realized Brahman and known that there
is nothing further to be known.

(Katha Up. 1.2.9;) 
(In the famous Bhaja Govindam song, Sri Sankara says:
What is the use of grammar and memorizing the rules
of grammar, unless you know Hari?)

Verse 85:- Leave the vain argument alone and know that
whenever happiness is felt in the absence of objects that
happiness is an impression of the bliss of Brahman.

To be contd.....

Arunachala Siva.   

Translations and Commentaries by Forum Members / Panchadasi - (124)
« on: August 26, 2008, 12:53:53 PM »
The Chapter XI continues.....

Verse 77:- (Objection): Well, if a mere state of quietitude
were enjoyment of the bliss of Brahman, then the lazy and
the worldly would achieve the end of their life.  What then
is the use of the teacher and scriptures?

Verse 78:- (Reply):  Your contention would be correct,
if he realized that Bliss that he experienced was the Bliss
of Brahman.  But who can know Brahman that is so
immensely profound without the help of the teacher and
the scriptures? 

(Bhagavan was always telling "Be Still" - 'Summa Iru' - in Tamil.
He was also telling that He was 'pani ledhu vadu', which means
'one without work', in Telugu.  Does it mean, He advocated
laziness? or to abhor work?   No.  What He meant was that
one should be thoughtless, Be still, and one should be always
in the Self, without the ego towards work, that is the 'doership'.)

Verse 79:- (Objection):  I know what Brahman is from what you
yourself have said.  Why then am I without the bliss of realization?
(Reply):  Listen to the story of a man who like yourself imagined
that he was wise.

Verse 80:- This man, hearing that a large reward was offered   
to anyone who knew the four Vedas, said: "I know from you,
that there are four Vedas!  So give me the reward!"

to be contd.....

Arunachala Siva.

Translations and Commentaries by Forum Members / Panchadasi - (123)
« on: August 26, 2008, 12:33:59 PM »
The Chapter XI continues....

Verse 72:-  In the enjoyment the bliss of Brahman in deep sleep,
the consciousness reflected in ignorance is the means. Prompted
by its Karma, good or bad, the Jiva gives up the enjoyment of bliss
and goes out to the waking state.

(The readers may here ask, 'why then, we cannot always be
in the sleeping state to enjoy the bliss?'  Bhagavan answers:
"One cannot always be in sleep state, because (a) our Karmas
will pull us back into waking state, (b) in sleep, one enjoys
the bliss only through Anandamaya kosa, and that is not the end
(c) and because of (b) we should work out our permanent bliss
that is the Self, beyond Anandamya kosa, in our waking state.")

Verse 73:- The Kaivalya Upanishad says that a Jiva passes
from the sleeping to the waking state owing to the effects of
the actions of the former births.  Reawakening thus is a result
of action.

(Kavalya Up. 14)

Verse 74:- For a short time, after the waking up the impression
of the bliss of Brahman enjoyed during sleep continues.  For he
remains for some time calm and happy, without taking any
interest in the enjoyment of external objects.

(Bhagavan Ramana has mentioned about this state in Talks.
He has said that as soon as one wakes up, for a trice, one
stays in the Self.  After that the 'I' thought rises and with that
all the mischief starts!  The trouble starts with 'O where is my
bed coffee?)

Verse 75:-  Then, impelled by his past actions ready to bear
fruits, he begins to think of duties and their impelementation
entailing sufferings of many kinds and gradually forgets the
bliss of Brahman, experienced a few minutes before.

(The thoughts:  Is the hot water ready?  Where is my shirt?
Where is my trousers?  Where is my breakfast.  I should go
to office a litle earlier today!  That rascal Joseph, I should
shout at him today, he has typed the letters full of mistakes

Verse 76:-  Experiencing the bliss of Brahman before and after
sleep day after day, man develops a predilection fo it.  How
can a man, therefore doubt it, tht is the existence of the bliss
of Brahman?

To be contd....

Arunachala Siva.   

Translations and Commentaries by Forum Members / Panchadasi - (122)
« on: August 26, 2008, 12:17:51 PM »
The Chapter XI continues....

Verse 67:-  This is fully explained in the Maandukya Upanishad
and Tapaniya Upanishad.  It is the sheath of bliss which is the
enjoyer, and it is the bliss of Brahman which is enjoyed.

(See Maandukya Up. 3.  The Upanishad call the bliss conscioussness,
as Prajna.  See also Gaudapada Karika,Advaita Prakarana and
Alatashanti Prakarana.)

Verse 68:-  This profusion of bliss (Anandamaya) having
become concentrated into one mass of Consciousness in the
deep sleep, enjoys the reflected bliss of Brahman, with the
help of modfications, Vrittis, reflecting a super-abundance of

(See Maandukya Up 5;  Maandukya Up. calls it 'chetomukah'
meaning 'the face of the Bliss'.

Verse 69:- The Self (Chidabhasa), in the wakingand dream
states, is connected or associated with various sheaths such
as Vijnanayamaya kosa and appears as many, that is, plays
various roles.  In deep sleep state, however, they get merged
and become latent like a dought of many powdered wheat-grains.

Verse 70:- The modfications of the intellect, which are
instruments of cognition, unite and becomes one in the state
of deep sleep, just as drops cold water in the Himalayan regions
solidy into a mass of ice.

Verse 71:-  This witness state of compact consciousness,
ordinary people and the logicians say, is characterized by
the absence of suffering, because in that the mental modfications
of pain and misery subside.

(NOTE:  In this context, to know through a beautiful commentary,
the three states, the Avastha-thraya and the Bliss remaining
beyond these three states, I recommend reading of 12 verses
of Maandukya Upanishad and 200 verses of Gaudapada Karika,
the verse commentary of Gaudapada, Sri Sankara's Guru's Guru.
I would like to post about these 212 verses, at a later date. No
other Upanishad, other than Maandukya Upanishad explains the
state in which Bhagavan Sri Ramana Maharshi, lived His 54
years of worldly life, after His realization.)

To be contd.....

Arunachala Siva.         

Translations and Commentaries by Forum Members / Panchadasi - (121)
« on: August 26, 2008, 11:59:27 AM »
The Chapter XI continues.....

Verse 64:- The modifications (Vrittis) of the intellect in
which, just before sleep, bliss is reflected becomes latent
in that state, in the state of deep sleep along with the
reflected bliss, and is known as the bliss sheath.

(So the bliss sheath is (1) a Vritti, modification of the intellect (2)
which had become latent, (3) in the deep sleep state and (4)
catching the reflection of the bliss of Brahman or bliss that is
Brahman.  Or in other words, the bliss sheath is the sheath
of the intellect gone inwards and in going inward it is divested
of the sense organs and it catches and retains the reflection
of the bliss of Brahman, which the sheath of the intellect has not.)

(Another point is to be noted here.  Here, the attention of the
Chidabhasa or Jiva is complete.  In this state, the experiencer
is a latent Vritti of the intellect, enlivened and illumined not by
the Chidabhasa, but by the Witness directly, reflecting Its
bliss on it with the help of a Vritti, not of the intellect but
of Mulavidya (the primordial Knowledge), thereby preventing
the complete identity of the Jiva and Siva, the individual and
the Absolute, (here denoted as Siva) and keeping the experience
vague, and revealing Its (Mulavidya's) existence simultaneously.)

Verse 65:-  This Vritti thus turned within, which is termed
the Bliss-Sheath, Anandamaya Kosa, enoys the bliss reflected
on it in association with the modfication of ignorance, catching
the reflection of the Consciousness.

(This Anandamaya kosa is not the Self or Ananda, but a small
dose of it.  Hence we may say that Anandamaya Kosa is the
closest to the Self.  It is like silver medal in Olympics but not
the gold medal, because the silver is not gold.)

Verse 66:- The adepts in Vedanta, say that the modficiations
of ignorance are subtle, whereas those of the intellect are gross.

To be contd....

Arunachala Siva.

Translations and Commentaries by Forum Members / Panchadasi - (120)
« on: August 26, 2008, 11:43:05 AM »
The Chapter XI continues....

Verse 60:-  Recollection pre-supposes experience. So in
sleep, there was experience.  The bliss experienced in
dreamless sleep is revealed by consciousness itslef, which
also reveals the undifferentiated ignorance, Ajnana, covering
the bliss in that state.

Verse 61:-  The Vajasaneyins, say: "Braaman is of the nature
of Consciousness and Bliss."  Therefore, the self-luminous
bliss is Brahman Itself and nothing else.

(Vajasaneyi is a branch of Yajur Veda.  This thought is seen
in Brahadaranyaka Up. 3.9.28, which is part of that branch
of Yajur Veda.)

Verse 62:- The mind and the intellect sheaths are latent in
the state called ignorance.  Deep sleep is the condition in
which these sheaths are latent and it is therefore a
state of ignorance.

(Because the mind and the intelect were in latent state in
deep sleep, they come out during wakeful state and describe
the bliss of sleep.  Only the sleeper should wake up and tell
the world that it was bliss and not the onlookers!)

Verse 63:-  Just as melted butter again becomes solid, the
two sheaths in the state following deep sleep again becomes
manifest. The state in which the mind and intellect are latent
is called bliss-sheath. 

(In Saiva Siddhanta, it is said that the mind should be like  butter,
it should experience the bliss of Self but not tell it outside!  That
is, it should not melt away!  The Siva saints also say:  "It is like
the joy that that bride enjoyed during her nuptial night.  She
will not say it out to anyone, in the morning!  Even to her
mother, she would only 'look' at her and will not express!)

To be contd....

Arunachala Siva. 

Translations and Commentaries by Forum Members / Panchadasi - (119)
« on: August 26, 2008, 11:30:25 AM »
The Chapter XI continues...

Verse 56:-  The Sruti says: " In sleep, a father is no father."
Then in the absence of all worldly ideas the Jivahood is lost,
and a state of Pure Consciousness prevails.

(Brahadaranyaka Upanishad 4.3.22)

Verse 57:-  One having such notions as "I am a father"
experiences joy and grief.  When such attachment perishes.
(in sleep) he rises beyond all joy and sorrow.

Verse 58:-  A text of the Atharva Veda says, "In state of deep
sleep, when all the objectgs of experiences have absorbed and
only Tamas prevails, the Jiva enjoys bliss."

(Kaivalya Upanishad 13)

To say that the Jiva enjoys bliss, is also, in a way, not correct.
Because, the Jiva does not enjoy bliss but is only bliss.  There
is no sweetness in the sugar candy, because, there is no enjoyer.
Sugar candy is just sugar candy.  Buddha called it Maha sunya or
Maha Prajna, the great Void or the great Awareness and Sankara
called it Maha-Ananda, the great Bliss.  Becuase, Sankara experienced
that the Self is all pervasive and so cannot be void, and the Self
which is the source of all bliss, cannot but be Bliss.

Verse 59:- A man from deep sleep remembers his happiness
and ignorance and says:  I slept happily.  I know nothing else.

(Bhagavan used to mention this idea frequently.  "Sleep is a
bliss and all pervasive and that is why the person on waking up,
says, that he slept very happily and he felt 'nothing else'."  If a
sleep could be 'miserable' it means only that he had frequent
thoughts in between, with short wakeups, and the sleep got
disturbed or alternatively, he had dreams which brought in
thoughts through, sukshuma sarira, that is subtle body, the mind.

To be contd...

Arunachala Siva.

Dear Raju,  "Attending to the mother" is a good example.  For
all thoughts, the mother-thought is Who am I?  This one
thought, when pursued takes us to the Self.  Till we become the
Self, we are non dual and words have to be expressed to explain
the situation.  The Self has no word, no expression.  It is an
experience.  That is why the Upanishads say;  It is there where
the words (Vedas) have gone and come back, without finding.
Bhagavan says that the one thought is the stick that
stirs the funeral pyre.  Even this stick has to be burnt at the end.
(Who am I?  - 1902)

Arunachala Siva.