Author Topic: Part 4 - Important Couplets From Vedanta Panchadasi By Sri Vidyaranya Swami  (Read 2360 times)

ramana_maharshi

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Translated by Swami Swahananda Published by Sri Ramakrishna Math, Chennai

222. (Reply): These two meanings do not accord with the Advaita view. They
postulate a difference between Jiva and Ishvara, but in the Advaita doctrine there is
no distinction between ‘That’ and ‘Thou’. Statements appearing to make such a
distinction are only steps towards understanding of non-duality.

235. The Shruti declares that in fact there is no destruction and no origination; none in bondage and none engaged in practice for liberation; no aspirant for liberation and none liberated. This is the transcendental truth.

236. Maya is said to be the desire-fulfilling cow. Jiva and Ishvara are its two calves.Drink of its milk of duality as much as you like, but the truth is non-duality.

261. Owing to lack of true discrimination a man identifies egoism with the Self, and then thinks: ‘May this object be mine’, and so forth. This is called desire.

274. The man who is attached to objects is troubled by the world; happiness is enjoyed by the unattached. Therefore give up attachment if you desire to be happy.

283. Without the knowledge of Reality even perfect detachment and complete
withdrawal from worldly actions cannot lead to liberation. A man endowed with
detachment and withdrawal, but failing to obtain illumination, is reborn in the
superior worlds because of great merit.

284. On the other hand by the complete knowledge of the Reality a man is sure to
have liberation, even though his detachment and withdrawal are wanting. But then
his visible sufferings will not come to an end owing to his fructifying Karma.

VII. THE LAMP OF PERFECT SATISFACTION

20. When a man is as firmly convinced of his identity with Brahman as an ordinary
man is convinced of his identity with the body, he is liberated even if he does not
wish for it.

22. The Self is ever cognised. We speak of Its being known directly or indirectly,
being known or unknown, as in the illustration of the tenth man.

23. The tenth man counts the other nine, each of whom is visible to him, but forgets himself the tenth, though all the time seeing himself.

24. Being himself the tenth, he does not find him. ‘The tenth is not visible, he is
absent’, so he says. Intelligent people say that this is due to his presence being
obscured by ignorance or Maya.


129. If you give up food, you will not live; but will you not be alive if you give up
studies (other than scriptures)? So why so much insistence on pursuing such
studies?

130. (Doubt): How then the ancient knowers like Janaka administered kingdoms ?
(Reply): They were able because of their conviction about the truth. If you have that,then by all means engage yourself in logic or agriculture or do whatever you like.

131. Once he is convinced of the unreality of the world, a knower, with mind undisturbed, allows his fructifying Karma to wear out and engages himself in worldly affairs accordingly.

147. ‘The desires are never quelled by enjoyment but increase more like the flame of a fire fed on clarified butter’.

162. When a man is neither willing nor unwilling to do a thing but does it for the
feelings of others and experiences pleasure and pain, it is the result of ‘fructifying Karma through the desire of others’.

163. (Doubt): Does it not contradict the text at the beginning of this chapter which
describes the enlightened man as desireless ? (Reply): The text does not mean that
desires are absent in the enlightened man, but that desires arising in him
spontaneously without his will produce no pleasure or pain in him, just as the
roasted grain has no potency.

164. Roasted grain though looking the same cannot germinate; similarly the desires
of the knower, well aware of the unreality of objects of desire cannot produce merit
and demerit.

168. That which is not destined to happen as a result of our past Karma will not happen; that which is to happen must happen. Such knowledge is a sure antidote to the poison of anxiety; it removes the delusion of grief.

191. There is therefore no contradiction between the two statements in the
scriptures that ‘desires are a sign of ignorance’ and that ‘the wise man may have
desires’, because the desires of a wise man are too weak to bind.

193. Many Shruti texts declare that a husband loves his wife not for her sake and the wife loves him not for his sake, but for their own sake.

198. When King Janaka asked Yajnavalkya about the nature of the Self, the sage
first told him of the sheath of intellect and then, pointing out its inadequacy (to be the Self), ended in teaching him of the immutable Kutastha.

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

213. ‘When a man realises his identity with that Brahman which illumines the worlds
of the waking, dreaming and sleeping states, he is released from all bonds’.

214. ‘One should consider the Self to be the same in the waking, dreaming and sleeping states. That Atman which knows itself as beyond the three states is free from rebirth’.

215. ‘That Self which is not subject to experience in any of the three states, which can be called pure consciousness, the witness, the ever blissful and which is neither the enjoyer nor the enjoyment or the object of enjoyment, That I am’.

225. The subtle body is affected on the one hand by desire, anger and so forth and
on the other by inner and outer control, peace of the mind and serenity of the
senses. The presence of the former affections and the absence of the latter lead to
misery.


Source: http://www.celextel.org/othervedantabooks/panchadasi.html

Subramanian.R

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Verse VI. 222:

Yes. Advaitis do not say jivatma and paramatma.  There is only
one Atma. What is called as Jivatma is only a mind-body complex.
If a Jiva abandons the ego, and abides permanently in the Self,
he becomes a paramatma.  The differentiation is due to Maya's
sport.  It is she who shows the world and makes the jiva to say
that the world is real.  It is she who creates objects and makes
the jiva to say, I, and mine. 

Verse VI. 224:

The Self is not inside the body.  In fact, body, world and all things
inanimate and animate are in the Self.  In the pure space, Akasa,
which is Brahman contains everything.  But as we say, that the clouds
are hiding the sun, we say the obverse.  The clouds are not hiding the sun; clouds are hiding our eyes. 

Bhagavan Ramana has said:  To say that the Self is in the Heart,
is only for seekers for the purpose of initial meditation.  Finally
he will know that the Self is the Heart. 



Arunachala Siva.

 

Subramanian.R

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Dear prasanth,

The Verse 235 of Chapter VI is what Bhagavan has been stressing
in all His teachings.  All creation, sustenance and dissolution are
in the eyes of the perceiver.  None engaged in practice for liberation
and none liberated.  This transcendental truth has also been mentioned by Bhagavan Ramana in His Verse 39 of Sad Darsanam.

Bhagavan Ramana has also mentioned the verse of Gaudapada
in one of His conversations:

Na nirodho na chotpattir
Nabaddho na cha sadhakaha
Na mumukshur na vai mukta
Ityesha paramarthata

  - Verse 32 of Vaithathya Prakarana of Gaudapada Karika.

For many questions of devotees who asked about liberation,
Bhagavan Ramana has said:  Where is mukti?  Is it outside?
It is within you.  What prevents you from realizing that is your
vasanas.



Arunachala Siva.   

Subramanian.R

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The Verse 236 of Chapter VI appears to me as a new idea,
the simile, I have not heard before.  Maya is the desire fulfilling
cow.  Jiva and Iswara are its two calves. Bhagavan Ramana has
not given this simile but has said that even Iswara sometimes,
appears to act as if he too is subject to the treacherous authority
that powerful maya exercises. [GVK 104].

Iswara, who empowered maya, appears to others to be bound
and subject to the authority of maya.  If it is asked how, then
the answer is that even eternally liberated and divinely incarnated
ones appear to conduct themselves, as though they are subordinate
to the power of maya.  In truth, there is no bondage for them.

Bhagavan Ramana used to give the example of Rama searching
for Sita, who had been abducted by Ravana.  He is weeping and
calling, Sita, where are you?  Sita, where are you? and roaming in the forests.  Parvati asked Siva why Rama, who is an avatara of Vishnu
should cry like that.  Siva told her to go in the guise of Sita and appear before Rama and see what happens.  Accordingly Parvati
goes in the guise of Sita and stands in front of Rama.  Rama asks
Paravati [Sita]:  "O Devi, how come, you are here?  How is Mahadeva?  Give my namaskarams to Him," and then Rama continues walking wailing for Sita!

Maya does not leave even incarnations.  She is Maha Maya, a woman of great magics. 

Padamalai Verse 909 also gives this idea.



Arunachala Siva.       

Subramanian.R

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Chapter VII, Trupti Deepa has also got some wonderful verses.

Verse 168:  That which is not destined to happen as a result of
our past karma will not happen.  That which is to happen must
happen.... 

This is precisely the advice given by Bhagavan Ramana when
Mother Azhagamma came to see Him for the first time and then
asked Him to get back home.  Bhagavan advised her that prarabdha decides every thing.  No efforts using one's free will can result in
obtention of objects, unless it is ordained by God.  So, it is good
to be silent....

He also told Devaraja Mudaliar once that even lifting the hand fan from the floor, happens as per destiny.  About this vidhi madhi moolam, Bhagavan says that this is only for people who lack discrimination.  One should go to the root of these two.  Verse 19
of Sad Darsanam.



Arunachala Siva.   

Subramanian.R

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Verse 214-215 of Trupti Deepa again describes the state of a Jnani.
A Jnani like Bhagavan Ramana had transcended the states of waking,
dreaming and deep sleep.  These three states called Avastha thraya
have been explained by Gaudapada in his Karika.  Bhagavan Ramana
was ever in the state of Turiya.  His mind was no doubt appearing to be in wakeful and deep sleep states, from the point of view of onlookers.  He was even snoring, as observed by Major Chadwick once. When asked He said: Yes.  I knew I was snoring. He was however in the state of the Self, I am-ness, witnessing the three states. The Self cannot be witnessed.  But the Self can witness the states. He was ever blissful but He was neither the enjoyer, nor the
enjoyment or the object of enjoyment.  He was a Jnapti.



Arunachala Siva.

Subramanian.R

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Dear prasanth,

Verse 225 of Trupti Deepam:

The subtle body is another name for Jiva.  Bhagavan Ramana says
in Who am I?  "It is only the mind that is called sukshma sarira and
jiva."  The Jiva or the mind is a bundle of vasanas.  Bhagavan Ramana says further in Who am I?:  "There are not two minds -- one good and another evil; the mind is only one.  It is the residual impressions that are of two kinds - subha and asubha, auspicious and inauspicious.  When the mind is under the influence of auspicious
impressions, it is called good, and when it is under the influence
of inauspicious impressions, it is regarded as evil." 

A true seeker will not be excited about the enjoyments.  He only
think that he has no control over the enjoyments. 

Verse 226 says about causal body.  In sushupti, the mind does
not know anything, so there are no thoughts.  But in deep sleep,
there is karana sarira - causal body and it is from which future
births sprout. 

Bhagavan Ramana says about the thoughts in Talks No. 341:

....Thoughts, good or bad, take you farther and not nearer, because the Self is more intimate than thoughts.  You are the Self, whereas the thoughts are alien to the Self.

Bhagavan Ramana says about vasanas, in Talks No. 384:

...Upa means being near.  Vasam means living.  Where is he going
to live?  He will live in the Self.  Desires are the food for the mind.
Giving up them is upavasam.  If there are no desires whatsoever,
there is no such thing as mind.  What remains then is the Self.
One who can fast the mind, need not fast the body.

Bhagavan compares the vasanakshyam in Verse 85 of Sri AAMM.
He compares it to tonsure of the head.  The hairs are the itching
vasanas.



Arunachala Siva.