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Translations and Commentaries by Forum Members / Panchadasi - (14)
« on: August 19, 2008, 01:01:32 PM »
The Chapter VI continues....

Verse 15:-  The knowledge arising from discrimination is of two
kinds, indirect and direct knowledge.  This process of discrimination
ends in the achievement of the direct knowledge.

Verse 16:-  The knowledge that "Brahman is" is indirect.
The knowledge that "I am Brahman" is direct.

Verse 22:-  The consciousness which is conditioned by the
gross and subtle bodies, on which they are superimposed
and which knows no change is known as Kutastha.

Verse 23:-  On the Kutastha, is superimposed by imagination
the intellect (buddhi).  The relfection of Kutastha in the
intellect is animated by vitality and is called the Jiva.  It is
subject to transmigration.

Verse 24:-  As the Space in a pot is conealed by Space reflected
in the water with which the pot is filled, so Kutastha is obscured
by Jiva.  This principle is called mutual obscuring or superimposition.

Verse 25:-  Under the delusion of mutual superimposition,
the Jiva cannot discriminate and realize that he is not Jiva but
Kutashta.  This non-discrimination is beginningless and is
known as the primal nescience or Maya.

Arunachala Siva.   

Translations and Commentaries by Forum Members / Panchadasi - (13)
« on: August 19, 2008, 12:50:49 PM »
The Chapter VI:-

The Chapter VI is called Chitra Deepa, or the Lamp of the Picture

Verse 1:-  As there are four stages in the painting of a picture,
so there are four stages in the modfication of the Supreme Self.

Verse 2:-  In a picture, we have the clean canvas, stiffening
with starch, drawing of the outlines and the application of
colour.  In the case of the Self, there are correspondingly,
the Pure Consciousness, the indwelling consciousness, the
one identifed with the totality of all the subtle bodies, and
the that with totality of all the physical bodies.

Verse 4:-  Brahman by nature is Pure Consciousness, with
Maya, He is called the indwelling spirit, in the relation to
the subtle bodies, He is the totality of souls identifying Himself
with them,  and in relation to the gross bodies, He is again the
one identifying Himself with their totality.

Verse 7:- On consciousness are superimposed various forms.
In each of them there is a reflection, that is, a special function
of consciousness.  They are known as the Jivas, individual souls,
and are subject to the process of birth and death.

Verse 8:-  Ignorant people imagine that the colours representing
the clothess of the figures in the picture are real clothes as
real as the canvas on which the picture is superimposed.
Similarly, the ignorant imagine that the transmigrations of the
Jivas are undergone by the Supreme Spirit, the substratum,
on which the Jivas are superimposed.

Verse 10:-  The confusion of considering this transmigration,
with the attendant pain and pleasure, as real and affecting the
Supreme Self is called nescience, or Maya.  It is removed only
by the knowledge of Reality.

Verse 11:-  It is the Jiva, a 'reflection' of the Self, which is
affected by the pain and pleasure of this transmigratory
life, but not the real Self.  This understanding is called Knowledge,
through discrimination.

Verse 12:-  Therefore one should always enquire into the
nature of the world, the individual Self and the Supreme Self.
When the ideas of Jiva and Jagat (the world) are negated,
Pure Atman or Brahman alone remains.

Verse 14:-  The Supreme Self alone remains, also means
a conviction about the reality and not non-perceiving of
the world.  Otherwise, there would be no such thing
as liberation in life.

Arunachala Siva. 

Translations and Commentaries by Forum Members / Panchadasi - (12)
« on: August 19, 2008, 12:32:16 PM »
The Chapter VII continues...

Verse 241:- He who has heard the declaration of Sruti:
The Knower of Brahman become Brahman -- fixes his
whole mind on Brahman and ultimately knows himself
to be Brahman.

Verse 246:- Lapses do not nullify the realization of Truth.
Jivanmukti (liberation in life), is not a vow, but the
establishment of the soul in the knowledge of Brahman.

Verse 247:-  In the example already cited, the tenth man, who
have been crying and beating his head in sorrow, stops lamenting
on realizing that the tenth man is not dead.  But the wounds
caused by beating his head take a month to gradually to heal.
And so are the fructifying karmas.

Verse 248:-  On realizing that the tenth man is alive, he rejoices
and forgets the pain of his wounds.  In the same way, liberation
in life makes only forget any misery resulting from the fructifying karma.

Verse 250:-  As the tenth man cures his wounds by applying
medicines, so the knower wears out his fructifying karma
by enjoyment and is ultimately liberated from the body.

(Now, between verses 126 to 251, we have dealt with the
destruction of suffering as a result of knowledge, which is the
sixth state.  The seventh state is mentioned between verses
252 and 298)

Verse 252:- The satisfaction by external objects is limited but
the satisfaction of liberation in life is unlimited.  The satisfaction
ofm diect knowledge engenders the feeling that all that was
to be achieved, and all that was to be enjoyed has been enjoyed.

Verse 253:-  Before realization, one has many duties to perform
in order to acquire worldly and celestial advantages and also
as an aide to ultimate release.  But with the rise of knowledge
of Brahman, they are as good as already done, for nothing
further remains to be done.

Verse 254:-  The Jivanmukta always feels supreme self
satisfaction by constantly keeping in view his former state
and present state of freedom from wants and duties.

Verse 265:-  The Jivanmukta says:  There is no distraction
for me, so for me, there is no need of Samadi too.  Both
distraction and absorption are states of the changeless mind.

Verse 266:-  I am the sum of all the experiences in the
universe.  Where is the separate experience for me?  I have
obained all that was to be obtained and have done all that
was to be done.  This is my unshakable conviction.

Verse 269:-  Let my body worship God, take bath, preserve
cleanliness or beg for alms.  Let my mind recite "OM" or
study he Upanishads.

Verse 271:-  How can there by any conflict between the actor
and myself?  Our functions are as apart from each other as
the eastern from the western ocean!

Verse 278:-  Maya and its effects(the realm of duality) cannot
negate the knowledge of the Truth.  The dawn of truth has
already destroyed them for ever in the case of me, the knower.

Verse 279:-  The realm of duality, destroyed by knowledge, may
still be perceived by the senses, but such perception does not
affect illumination.  A living rat can never kill a cat.  Then, how
can it do so, when dead?

Verse 288:-  When infant children show the father disrespect
or even beat him, the father neither gets angry with them nor
feels sorry, and on the contrary, the father fondles them
with affection.

Verse 289:-  The enlightened man when praised or blamed by
the ignorant does not praise or blame in return.  He behaves
in such a way as to awaken a knowledge of the real entity in them.

Verse 295:-  Blessed am I, blessed, for there is nothing to
compare with my great bliss.  Blessed am I, blessed, blessed.
blessed, again and again blessed!

Verse 298:- The wise who study repeatedly the chapter called
the Lamp of Perfect Satisfaction, will dive in the bliss of Brahman,
and remains in perfect bliss for ever!

Chapter VII completed.

Arunachala Siva.             

Translations and Commentaries by Forum Members / Panchadasi - (11)
« on: August 19, 2008, 12:03:20 PM »
The Chapter VII continues...


Verse 211:-  It is common experience that the states of waking,
dreaming and deep sleep are distinct from one another, but
the experiencing consciousness is the same. 

Verse 217:- This Chidabhasa is a product of Maya.  Sruti and
experience both demonstrate this.  Thi world is a magical
show, and Chidabhasa is included in it.

Verse 219:-  When Chidabhasa convinces himself that he
is liable to destruction, he no longer has a desire for pleasure.
Does a man lying on the ground in death-bed will ever
desire to marry?

Verse 220:- He is ashamed to speak of himself as enjoyer
as before.  He feels ashamed like one whose nose has been
cutoff and just endures the experience of his fructifying karma.

Verse 231:-  Chidabhasa superimposes on the three bodies
the reality of the Kutastha, due to the play of Maya, and imagines
that these three bodies are his real Self.

Verse 234:-  By discrimination, ridding himself of all the
illusion of Maya and wihout caring for himself, the Chidabhasa
always thinks of the Kutastha.  How can he still be subject to
the afflictions pertaining to the body?

Verse 235:- When a man takes a rope for a serpent, he runs
away from it.  When the illusion is negated, and the true nature
of the rope is known, he realizes his error and is ashamed of it.

Verse 236:-  As a man, who has injured another through ignorance
humbly begs his forgiveness on realizing the error, so Chidabhasa
submits himself to Kutastha.

Verse 238:-  As a courtesan suffering from a certain disease
is ashamed to demonstrate her charms to a lover, who is
acquainted with her condition, the Chidabhasa is ashamed
to consider himself as the doer and enjoyer.

Verse 240:-  As a heir-apparent imitates the life of his father,
the King, in order to fit himself for accession to the throne,
so, Chidabhasa continually imitates the witness Kutastha,
with a view to his being with It. 
Arunachala Siva.

Translations and Commentaries by Forum Members / Panchadasi - (10)
« on: August 19, 2008, 11:44:26 AM »
The Chapter VII continues...


Verse 193:-  Many Srutis declare that a husband loves his wife
not for her sake, and the wife loves him not for his sake, but
both for their own sake.

Verse 194:- Now who is the doer and enjoyer?  Is it the immutable
Kutastha or the reflected consciousness, Chidabhasa, or a union
of the two?  Kutastha cannot be the enjoyer since it is association-

Verse 200:-  Owing to ignorance, the Chidabhasa superimposes
the reality of Kutastha on to himself.  Consequenly he considers
his enjoyment to be real and does not want to give it up.  Thus,
Chidabhasa loves and enjoys, due to his union with Kutastha.

Verse 205:- As the fallen ones keep their minds ever concentrated
on objects of enjoyment, such as, garlands, sandal paste, young
women, clothes, gold and so forth, so an aspirant for liberation
ought to keep his attention fixed on the Self and never falter.

Verse 206:-  As a man desirous of establishing his superiority
over his opponents engages himself in the study of literature,
drama, logic and so forth, so an aspirant for liberation should
discriminate about the nature of the Self.

Verse 209:-  As these people through through perseverance
increase their efficiency in their fields, so for the aspirant
for liberartion through continuous practice of the idea of
separateness of the Self from the body becomes stronger.

Arunachala Siva.

Translations and Commentaries by Forum Members / Panchadasi - (9)
« on: August 19, 2008, 11:28:42 AM »
The Chapter VII continues...

Verse 177:-  The fructification of karma would be considered
to be opposed to the knowledge of the truth if it gave rise to
the idea of the reality of the transitory world.  But mere
enjoyment does not mean that the enjoyed thing is real.

Verse 178:- Through the imaginary objects seen in a dream,
there is experience of joy and sorrow to no small extent.
Therefore, you can infer that through the objects of the
waking state also, there can be the same experience, without
making them real.

Verse 182:-  Therefore, knowledge arises with the destruction
of duality and in other way. This being so, how can the knower
of the truth enjoy the world?

Verse 183:-  The Sruti upon which this objection (Verse 182)
is based, applies to the states of deep and final liberation.  This
has been amply cleared in Aphorism 4.4.16 in the Brahma Sutram.
(This Aphorism says that for those who have acquired Knowledge,
there is no 'doership', and hence there is no enjoyment. Even
worlds like heaven are no enjoyment.)

Verse 184:- If this is not accepted, we cannot account for
Yajnavalkya's and other sages' efforts to teach.  Without
a recognition of duality, they could not teach and 'enjoy'
teaching and if they have duality, their knowledge is incomplete.
In other words, these teachers did teach, without duality and
without a sense of 'doership'.

Verse 190:-  The control of mind is essential for the realization
of the illusory character of the world.  But although, the wise
man may have desires, they are not binding as the desires
opf an ignorant man. 

Arunachala Siva. 

Translations and Commentaries by Forum Members / Re: Panchadasi - (8)
« on: August 19, 2008, 11:13:24 AM »
Dear DRPVSSN Raju,  Yes.  karma with body consciousness is bad.
Karma with no body consciousness, with Pure Mind, is good.
That is what Bhagavan Sri Ramana was doing during 54 years
of His life in body, in Tiruvannamalai.

Arunachala Siva. 

Translations and Commentaries by Forum Members / Re: Panchadasi - (7)
« on: August 19, 2008, 11:11:30 AM »
Dear DRPVSSN Raju, Yes.  The mirror is reflecting the Sun. 
Break the mirror, only the Sun appears.

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Panchadasi - (6)
« on: August 19, 2008, 11:09:58 AM »
Dear DRPVSSN Raju,  Mind is now the master for the unrealized.
This should be made a servant, and this should search for the
master, the Guru or Brahman.  Like a dog goes for scenting the
master and reaching, the mind should search for the master
and reach him!

Arunachala Siva.

General Discussion / Re: Anyone have info about Michael Langford?
« on: August 19, 2008, 11:06:23 AM »
Dear non duel, Yes.  In our path to self-enquiry, doubts will
arise, and we have to seek the help of others to solve them or
find the answers.  The work in progress will then get a formation
of finished product, that is the Self.  There is a book called
Work in Progress or Finnegans Wake, by James Joyce.  That
book has not been completed,  and people say that no one in
the world has ever completed reading the book!   James Joyce,
wrote three novels in his life.  The first is:  The Portarait of an
Artist as a Young Man.  The second is:  Ulysses.  The third one is:
Work in Progress or Finnegans Wake.  In the whole world, there
is only one prose book (!) for which a key was written, (as they
would write for Sakespeare), and that is Ulysses. 

Arunachala Siva.

General Discussion / Re: Freedom from occupation
« on: August 19, 2008, 10:57:09 AM »
Dear DRPVSSN Raju,  Yes, when the mind withdraws and curls
up into the Self, there is no mental occupation and duty.

Arunachala  Siva.

General Discussion / Re: Base of duality
« on: August 19, 2008, 10:55:03 AM »
Dear DRPVSSN Raju,  All duality is based on the mind.  If
there is no mind, the Maya will be able to do nothing!

Arunachala Siva. 

General Discussion / Re: Appearence of the world
« on: August 19, 2008, 10:53:32 AM »
Dear PSVNN Raju,  The world appears and is known only when
a man operates the mind.  You can ask, if you do no operate the
mind, will not the world appear for others?  The relationship is
only with a person and not with all the persons in the world.
Imagine, some Martians come down to earth and kill every person!
Then the world will not appear, because there is no one to operate
the mind!  The world appears only with the mind.  This is what
Bhagavan says in Who am I?  So also is the case with individual
soul and the personal gods.  These appear only with the mind.

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Panchadasi - (5)
« on: August 18, 2008, 07:59:32 PM »
Dear DRPSSVN Raju, yes, the removal of objective consciousness,
takes us to realize the Self-consciousness.

Arunachala Siva.

Translations and Commentaries by Forum Members / Re: Panchadasi - (4)
« on: August 18, 2008, 07:57:26 PM »
Dear DRPSSVN Raju, yes, the Nidhidhyasana, the contemplative
meditation on the Self, is the third stage, which eventually leads
to Samadhi.

Arunachala Siva.