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Messages - Subramanian.R

47326
Translations and Commentaries by Forum Members / Panchadasi - (175)
« on: August 28, 2008, 12:15:34 PM »
The Chapter XV continues....

Verse 9:- Because of the preponderance of impurities of
the rajasika and tamasika vritts, the blissfulness of Brahman
is obscured.  But because of their slight purity, the consciousness
of Brahman is reflected. 

(Avidya only obscures the bliss aspect of Brahman, whereas the
consciousness and existence aspects remain manifest.)

Verse 10:-  Or as in pure water when heated, there is the
transmission of heat of the fire and not  its light, similarly
in the Vrittis, in which rajas and tamas predominate, there
is the manifestation of consciousness only.

Verse 11:-  But as in a piece of burning wood, both heat and
light are manifested, similarly in the sattvika vrittis, both
consciousness and bliss are manifested.

Verse 12:-  These two illustrations make it clear that it is the
nature of things which determines what kind of manifestation
they may give, and it is by experience, these properties are
established.

to be contd....

Arunachala Siva.   

47327
Translations and Commentaries by Forum Members / Panchadasi - (174)
« on: August 28, 2008, 12:07:09 PM »
The Chapter XV continues.....

Verse 5:- The consciousness aspect of Brahman is reflected in
all these modifications, but in the Sattvika modificactions alone
joy is reflected.

Verse 6:-  The Sruti says that entering into different bodies,
the supreme Self assumes different forms. Vyasa, the author
of Brahma Sutras, wrote the Sutra which illumines the entry
of Brahman into the bodies by the example of the sun, taking
dfferent forms, when reflected in different water vessles.

(See Katha Up. 2.2.9-10; Brahma Sutras 3.7.28;)

Verse 7:- Another Sruti says: "The Supreme Self though
one only, exists in every object.  Like the moon reflected
in water, though one, It appears as many."

(See Amrtabindu Up. 12;)

Verse 8:- The moon which is reflected in water, is faint
in muddy water and clear in pure water. Similarly Brahman
is two-fold according to the quality of the Vrittis, modifications
of the mind.

to be contd....

Arunachala Siva.       

47328
Translations and Commentaries by Forum Members / Panchadasi - (173)
« on: August 28, 2008, 11:52:55 AM »
The Chapter XV is called 'Vishayanande Brahmanande', 'the Bliss
of Objects is the Bliss of Brahman.'

Verse 1:-  Now, in this Chapter, is described the bliss which
is derived from the contact of the mind with external objects,
which may be called a door to the bliss of Brahman and an
aspect of it.  The Sruti has established that it is an aspect of
that bliss. 

(Though the purpose of this book is to deal with matters
connected with liberation, this bliss is discussed because
it partakes as it were an entrance into the latter.)

(Someone gives you a nice bottle of rare champagne, and
you exclaim:  "I would like to die after drinking this champagne!"
This is a common statement amongst people on worldly objects.
This type of bliss is only a glimpse of the greatest bliss of Brahman.
See also Shakespeare's Othello:  "If I were now to die, I shall
be the happiest man!")

Verse  2:-  The Sruti say that this is the supreme bliss which is
indivisible and homogeneous, it is Brahman Himself, and that
the other beings (individuated by Avidya) enjoy only a fraction
of this.
 
(See Brahadaranyaka Up. 4.3.32;)

Verse 3:-  The mental modfiictions are of three kinds.  Serene,
sattvika, agitated, rajasika and dull tamasika.  The sattivika
modfications are detachment, fortitude, liberality, and so forth.

Verse 4:- The rajasika modifications are thirst and love for
objects, attachment to them as if they are real, greed and so
forth.  The tamasika modfications are said to be delusion, fear
and so forth.

to be continued....

Arunachala Siva. 
     

47329
Translations and Commentaries by Forum Members / Panchadasi - (172)
« on: August 28, 2008, 11:40:20 AM »
The Chapter XIV continues....

Verse 39:- Both the topics have properly been dealt with
in Chapter VII on 'Trupti Deepa', the Lamp of Perfect
Satisfaction.  These verses quoted below should be meditated
upon for the purification of the mind.

Verses 40 to 57 and 58 to to 64 are the same as the verses
253 to 270 and 291 to 297 of Chapter VII, 'Trupti Deepa'
or the Lamp of Perfect Satisfaction.'

Verse 65:- This fourteenth chapter of the book called the
Bliss of Brahman, describes the bliss of knowledge.  Until
that bliss is attained a man should engage himself in the
practice of the contemplation of Brahman.

Concluded.

Arunachala Siva.

47330
Translations and Commentaries by Forum Members / Panchadasi - (171)
« on: August 28, 2008, 11:34:33 AM »
The Chapter XIV continues....

Verse 35:-  This is described as 'achieving all the desired objects'.
Or it may be explained as the Witness-Consciousness of the
knower experiencing the enjoyments of all the bodies like those
through his own body.

Verse 36:- (Objection):  Being the witness-consciousness, even
the ignorant man has this universal enjoyment. (Reply): No.
Being devoid of the knowledge himself, as the Witness, he does
not experience satisfaction.  The Sruti says that he who knows
the Truth only, achieves all the desired objects.

(See Taiitiriya Up.2.1.1;)

Verse 37:- Or, he enjoys everything, because he becomes all,
as that famous passage which expresses his all-pervading
Self-hood sings:  " I am the food as well as the eater of food!'.

(See Taiittriya Up. 3.10.5-7;)

Verse 38:-  Thus are established the nature of both the absence
of misery and the fulfilment of desires, experienced by the knower
of the Self.  His other experiences viz., the satisfaction of having
done all that was to be achieved may be seen else where.

(See ibid 14.7;)

to be contd....

Arunachala Siva.     



47331
Translations and Commentaries by Forum Members / Panchadasi - (170)
« on: August 28, 2008, 11:25:06 AM »
The Chapter XIV continues....

Verse 31:- Those who obtain the glorious position and are fit
for worship by the Ajaria-devatas by performing the Ashwameda
sacrifice, and other good actions, are the karma-devatas.

Verse 32:- Yama and Agni are foremost among the gods. 
Indra and Brahaspati are well known and superior to them
Prajapati is mentioned as Virat, and Brahma is called the
Sutratman or Hiranyagarbha.

(See ibid 6.2-4;  Please do not worry about the names of
various gods in the heavens.  It is adequte to understand
that such there are several gradations, from the inferior
ranks to superior ranks.  Ajaria-devata is called Ajana-devata.)

Verse 33:-  From the king to Brahma each desires the joy
of one higher than himself.  But the bliss of the Self which
is beyond the grasp of the mind and the senses, is superior
to that of all others.

Verse 34:- As the knower of the Vedas has no desire for all
those coveted pleasure, the bliss of all creatures are his.

to be contd....

Arunachala Siva.   

47332
Translations and Commentaries by Forum Members / Panchadasi - (169)
« on: August 28, 2008, 11:16:52 AM »
The Chapter XIV continues....

Verse 26:-  Though there is similarity between the king and
the knower of Brahman, in desirelessness, there was misery
for the king in accumulating the objects of enjoyment, and
the fear of losing them in future follows him.

Vere 27:- Both these miseries are absent for that knower
so his bliss is more than that of the king.  Besides, the king
may have desire for the bliss of the Gandharvas, but the
knower has none.

(Gandharavas are heavenly kings, so the king in the world
would like to have the bliss of Gandharvas, which he
presumes is more.  The knower, since he has got the
matchless bliss of Brahman, there is nothing more valuable
than that.)

Verse 28:- One who has become a Gandharva because of the
particular result of his meritorious actions as a man in the
present cycle of births, is called a human Gandharva.

Verse 29:- If one becomes a Gandharva in the very beginning
of the cycle, because of his meritorious actions in the earlier
cycle, he is called a celestial Gandharva.

(See Taittiriya Upanishad.)

Verse 30:- The Agnisvattas and other who dwell for a long
time in their regions are called the Pirtrus.  Thos who have
achieved the state of deities in the beginning of their cycle
are called Ajaria-devatas.

to be contd....

Arunachala Siva.
   

47333
Translations and Commentaries by Forum Members / Panchadasi - (168)
« on: August 28, 2008, 11:06:52 AM »
The Chapter XIV continues....

Verses 21-22:-  Whatever bliss is attained by a satisfied king,
who is young, handsome, learned, healthy, strong of mind,
who has suitable army and rules over the whole world full of
wealth, and as such is endowed with the totality of all human
enjoyments, even that bliss the knower of Brahman, achieves.

(Verse 21-33 are based on Taittiriya Upanishad 2.8.1.  See
also Brahadarnyaka Up. 4.3.33;)

(Bhagavan was in such a bliss, that even the kings came to see
Him!  The Maharajah of Mysore and Cochin came to see Him,
when Bhagavan was in the Old Hall.  The former wanted to
prostrate before Him, and requested Bhagavn to some to a
lonely pleace to do that.  Where was the lonely place?  At last,
Bhagavan went to his bathroom, and the Maharajah of Mysore,
removed his head-gear and fell at Bhagavan's feet inside
the bathroom!)

Verse 23:-  For both the king and the knower of Brahman, there
is no attraction for worldly enjoyment, and so their happiness
and contentment are comparable.  One has desirelessness because
of complete enjoyment and the other because of total discrimination
of all worldly enjoyments.

Verse 24:-  The knower of Brahman knows through his knowledge
of the Vedic scriptures the defects of the objects of enjoyment.
King Brhadartha gave examples of those decs in some songs.

(See Maitrayani Up. 1.2-4;)

Verse 25:- Thus Brhadartha described the defects pertaining to the
body, the mind and the objects of enjoyment.  As no one has
liking for porridge vomitted by a dog, likewise the man of discrimination,
also has no liking for the body etc.,

To be contd...

Arunachala Siva.

     

47334
Translations and Commentaries by Forum Members / Panchadasi - (167)
« on: August 27, 2008, 07:26:23 PM »
The Chapter XIV continues....

Verse 17:-  In the Kausitaki Upanishad, it is said that killing
of parents, stealing, causing abortion, and such other sins
do not affect his illumination, nor is the colour (serenity) of
his countenance marred.

(See Kausitaki Up. 3.1.; Kaivalya Up. 24;)

Verse 18:- It has been said in the Aitareya Upanishad, that
like the cessation of all sorrows, the knower achieves all the
desired objects also.  "He becomes immortal, achieving all
the desired objects."

(See Aitareya Up. 2.1.6; 5.4;)

(In Bhagavan's life in Tiruvannamalai, there were many many
incidents, where the desired objects have come to the Ashram,
without asking for them.  He got rice, sweets, snacks, fruits,
and even 'kadukkai' nut, (which is used to cure constipation),
and even fountain ink bottle, without asking for them!)

Verse 19:-  In the Chandogya Upanishad, it is said that the
knower of Truth, may be seen laughing, playing,rejoicing with
women, vehicles, and other things but he does not remember
the body.  The vital breath, impelled by his fructifying notions
keeps him alive. 

(See Chandogya Upanishad 8.12.3;)

(Remember Kaduveli Siddhar's story, mentioned in one of my posts.)

Verse 20:- 'The knower of Brahman attains fulfilment of all
his desires." For him, unlike others, there are no enjoyments
through rebirths and actions.   His bliss is unqualified and immediate
and devoid of sequence or degree.

(See Taittiriya Up. 2.1.1;)

to be contd...

Arunchala Siva.
     

47335
Translations and Commentaries by Forum Members / Panchadasi - (166)
« on: August 27, 2008, 07:13:03 PM »
The  Chapter XIV continues...

Verse 13:- As water does not stick to the leaves of a lotus,
so after realization, future actions cannot stick to the knower.

(See Chandogya Up. 4.14.3;)

(Recall Bhagavan's disinterest in observance of lunar eclipse
formalities and regulations.)

Verse 14:- Just as the cotton-like flowers of the Isika reed,
are burnt by fire in a moment, so the accumulated past actions
of the knower are burnt up because of realization.

(See Chandogya Up. 5.24.3;)

Verse 15:- Sri Krishna says:  "Just as a blazing fire reduces
the fuel to ashes, so, O Arjuna, the fire of knowledge burns
up all actions."

(See Srimad Bhagavad Gita: 4.37;)

Verse 16:- "He who has no notion of 'I-ness' and whose mind
is not tainted by desire for results of action is not really a
killer even if he kills people and he is not bound by is actions."

(See Srimad Bhagavad Gita 18.17;)

to be contd....

Arunachala Siva.

47336
My dear non duel, I am yet to search for an English translation
in Bangalore bookshops.  If I succeed, I shall courier it to you.
I have ready only a Tamil book, with Sanskrit original.  In case,
I do not get that English translation, I shall try translating the
Tamil commentary, to the extent possible and shall post letters.

I am happy about your interest.

Arunachala Siva.

47337
Translations and Commentaries by Forum Members / Panchadasi - (165)
« on: August 27, 2008, 05:43:10 PM »
The Chapter XIV continues....

Verse 9:- The diseases due to the dis-equilibrium of the
bodily humours are the suffering of the gross body. 
Desire, anger, etc., are the suffering of the subtle body.
And the source of the sufferings of both gross and subtle
bodies, is the suffering of the causal body.

Verse 10:-  The knower of the Supreme Self, while dis-
criminating about it as mentioned in the Chapter on the
"Bliss of Noduality", sees no reality in any of the object
of enjoyment.  What then should he desire?

Verse 11:-  When the individual Self is determined (to be
identical with the immutable) through the methods mentioned
in Chaptr XII on the "Bliss of the Self", there remains no
enjoyer in this body.  So, how can there be sufferings which
are the result of identification with the body?

Verse 12:- Anxiety regarding virtue and vice are the sufferings
of the future life. It has already been told in Chapter XI that
such anxiety cannot affect the illumined men.

(About the sufferings relating to the next world, see ibid XI.1.5-9;
See also Kaivalya Up.  22;)

to be contd....

Arunachala Siva.
 

47338
Translations and Commentaries by Forum Members / Panchadasi - (164)
« on: August 27, 2008, 05:33:29 PM »
The Chapter XIV continues....

Verse 5:- "When a man, (Purusha) has realized the identity
of his own Self with That, (Paramatman), desiring what and
to please whom, should he allow his body and mind to be
afflicted?"

(Same as 7.1.  See also, Brahadarnyaka Up. 4.4.12;)

Verse 6:- The Self is spoken of as of two types: the individual
Self and the Supreme Self.  The consciousness, through
identifications with the three bodies, thinks itself as the Jiva
and becomes the enjoyer.

(The three bodies, are gross, subtle and causal.  See
Svetasvatara Up. 1.8.9;5.12.)

Verse 7:- The supreme Self, who is by nature existence,
knowledge, and bliss, identifying itself with names and forms
becomes the objects of enjoyment.  When by discrimination,
when it is dis-identified from the three bodies and names and
forms, there is neither the enjoyer nor anything to be enjoyed.

(See, Kaivalya Up. 18;)

Verse 8:-  Desiring the objects of enjoyment for the sake of
the enjoyer, the Jiva suffers, being identified with the body.
The sufferings are in the three bodies, but there are no
sufferings for the Self.

(See ibid, VII. 223-224;)

to be contd..

Arunachala Siva.   

47339
Translations and Commentaries by Forum Members / Panchadasi - (163)
« on: August 27, 2008, 05:23:12 PM »
The Chapter XIV is called, Brahmanande Vishayanande, meaning
that the Bliss of Knowledge is Bliss of Brahman.

Verse 1:-  Now is being described the bliss of knowledge,
experienced by him who has realized the bliss of Brahman
through Yoga, discrimination of the Self and the thinking of
the unreality of duality.

(Yoga is meditation, which is described in Chapter XI.
Discrimination is described in Chaper XII.  The unreality
of duality is described in Chapter XIII.)

Verse 2:-  Like the bliss arising from this contact of the mind
with external objects, the bliss arising from the knowledge
of Brahman is a modification of the intellect.  It is said to
have four aspects, in the forms of absence of sorrow etc.,

Verse 3:-  The four aspects of the bliss of knowledge are:-
absence of sorrow, the fulfilment of all desires, the feeling
that "I have done, all that was to be done", and also the
feeling, "I have achieved all that was to be achieved."

(Vidyaranya, in Jivan mukta viveka, 4, puts the last three
as minor modifications of the attainment of bliss.)

Verse 4:-  Sorrow is twofold, that of this world and that
of the next.  The cessation of the sorrow of this world,
has been described in the words of the Brahadaranyaka
Upanishad.

to be contd....

Arunachala Siva.     

47340
Translations and Commentaries by Forum Members / Panchadasi - (162)
« on: August 27, 2008, 05:12:08 PM »
The Chapter XIII continues....

Verse 102:-  Without seeing the mirror, it is impossible to see
the objects reflected in it.  Simiarly, wherefrom can there be
any knowledge of names and forms without a knowledge of
their substratum, which is Existence, Consciousnes and Bliss?

Verse 103:-  Having learnt of Brahman as Existence, Consciousness,
and Bliss, one should fix the mind, firmly on Him and should
restrain it from dwelling on names and forms.

Verse 104:-  Thus Brahman, is realized as Existence, Knowledge,
and Bliss, and devoid of the phenomenal universe.  May all
people find  rest in this secondless bliss of Brahman.

Verse 105:-  In this thirteenth chapter, called the Bliss of Brahman
is described, the bliss of non duality, which is to be attained
by mediating on the unreality of the world.

Concluded.

Arunachala Siva.