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Messages - Subramanian.R

Dear mickroth,  Transcedental meditation also gives a word,
mostly meaningless, as 'mantra'.  The idea is to dwell in that
word, its 'sound' which soothes the mind.  This is called Nadha-
upasana' in Sanskrit.  All classical Indian music are only sound-
meditating, Nadha-Upasana!  In the classical dance-posture
of Nataraja, Siva, is full of meaning.  The hand-drum is the
sound aspect.  The snakes are the poisonous mind.  The fire
is the fire of meditation or self enquiry.  The Ganges, on his
head is the water of bliss.  The dwarf under his right leg is
the cantankerous individual soul.  The right lower hand, which
extends like an elephant's trunk, Gaja-hastham,  is the grace,
and the left leg is the merger with the Self. 

But TM goes only upto mano-laya or quietening of the mind.
Bhagavan said that one has to kill the mind, mano-nasa, which
goes beyond the sound, the mantra-japa.  This is what He told
to Kavyakanta Ganapati Muni, a great scholar, and a mantra-siddha
with a lot of super-natural powers, when he cried before Bhagavan
saying that he had not attained piece.

Arunachala Siva.


Dear mickroth,  I agree with you.  Gutenburg, Penguin and Pelican
made it easier to read the messages.  In the olden days in India
they were writing in palmyra leaves and only kings were writing in
silken clothes.  The paper and printing machine brought books in
millions and today computers are showing the Rowling books even
before its publications!  The grade inflation stops here.  Exams have become easier and pupils are getting more marks.  But intelligent
students and Self-realized wisemen, Brahma Jnanis, are still counted
in two fingers only!  People pass out from Oxford, Cambridge and
Syracuse in large numbers but there is only one Einstein and after
him, Stephen Hawking.

Arunachala Siva.

Translations and Commentaries by Forum Members / Panchadasi - (135)
« on: August 26, 2008, 04:29:36 PM »
The Chapter XI continues....

Verse 123:-  Similarly, the wise one who has found peace in
the Supreme Reality, will be ever enjoying within the bliss
of Brahman, even when engaged in worldly matters.

(Sri Ramakrishna used to give an example of a housewife,
who while pounding rice in the stone-pit, will also be
seeing whether the milk heated on the oven, will be boiling
soon and also whether the child sleeping in the cradle, is
waking up.)

Verse 124:- Wisdom consists in subjugating the desires for
sense pleasure, even when the passions are strong and in
engaging the mind in meditation on Brahman with the desire to
enjoy the Bliss.

Verse 125:- A man carrying a burden on his head, feels relief
when he removes the load. Similarly, a man freed from worldly
entanglements feels he is in rest.

(Bhagavan Ramana used to give this example.  He also gives
the example of a fellow who is under a shade, goes out in
scorching sun, comes back quickly to the shade.  Who am I? )

Verse 126:-  Thus relieved of burden and enjoying rest,
he fixes his mind on the contemplation of the bliss of Brahman,
whether in the state of detachment or experiencing pain or
pleasure according to fructifying Karma. (in all the three states*.)

(* This is explained in Verse 93)

to be contd....

Arunachala Siva.     

Translations and Commentaries by Forum Members / Panchadasi - (134)
« on: August 26, 2008, 04:04:30 PM »
The Chapter XI continues.....

Verse 119:- Though it is rare for men to keep their minds
long in the state of absorption, still even a glimpse of it
confers conviction about the bills of Brahman.

Verse 120:-  A man who has full faith in the truth of this
bliss and is ceaselessly industrious about getting it, is
sure to have it even for a short while, but this is enough
to convince him of its reality at other times also.

Verse 121:-  Such a man ignores the bliss experienced in
the state of of mental quiescence, is ever devoided to the
Supreme Bliss and meditates on It.

Verse 122:-  A woman devoted to a paramour, though engaged
in household duties, will all he time be dwelling in mind on the
pleasures with him.

(See Maitrayani Up. 6.34.9;  Same as 9.84;)

To be contd....

Arunachala Siva.   

Translations and Commentaries by Forum Members / Panchadasi - (133)
« on: August 26, 2008, 03:56:49 PM »
The Chapter XI continues....

Verse 116:-  "Mind has been described as of two types, pure
and impure. The impure is that which is tainted by desires,
the pure that which is free from desires."

(See also Maitrayani  Up.6.3.6;  Brahma or Amrtabindu Up. 1;)

Bhagavan Sri Ramana says that there are no two minds.  There
is only one mind.  But only 'vasanas' or latent tendencies are two,
pure and impure.  To say that the mind is of two types, is only
to say that there are pure and impure vasanans.

Verse 117:- " The mind alone is the cause of bondage and
release.  Attachment to objects leads to bondage and freedom
from attachment leads to release."

(See Miatrayani Up. 6.3.11;  Brahma or Amrtabindu Up.2)

Verse 118:-  "The bliss arising from absorption in the contemplation
of the Self, when all sins and taints are washed off through the
practice of Samadhi, cannot be described in words. One must
feel it in one's own heart."

(See Maitrayani Up. 6.3.8;)
To be contd.....

Arunachala Siva.
Up. 6.3.9; )

Translations and Commentaries by Forum Members / Panchadasi - (132)
« on: August 26, 2008, 03:47:00 PM »
The Chapter XI continues....

Verse 112:- "To the mind fixed on Reality, merged in its cause, and impervious to the sensations arising from the sense objects, the joys
and sorrows, (together with their occasions and materials) experienced
as a result of the fructifying Karma seem unreal."

Verse 113:- "The mind is indeed the world.  It should be purified
with great effort.  It is as ancient truth that the mind assumes the
forms of the objects to which it is applied."

(The Vedanta does not say that mind is the material cause of
the extenal world.  But that the enjoyment of the world is concerned
with what it creates out of them, with how it thinks of them and
uses them.  So the purification of the mind is so much stressed
in all religions.)

Verse 114:- "Through the purification of his mind, a man destroys
the impressions of his good and evil Karma and the purified mind
abiding in Atman enjoys undiminishing bliss.

(See Chandogya Up. 5.24.3;)

(The above three verses are referrring to Maitrayani Up. 4.3.2-4;)

Verse 115:- "If a man were to focus his mind on Brahman, as
he commonly does on the objects of senses, what bondage
woule he not be free from?"

(See Maitrayani Up. 4.3.5;)

To be contd...

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Panchadasi - (109)
« on: August 26, 2008, 03:37:06 PM »
Dear everyone,  Please read this Panchadasi - (109), as
Panchadasi - (131).  I do not know how the computer will
read the two Panchadasis 109 and 131!

Arunachala Siva.

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.