Author Topic: Part 7 - Important Couplets From Vedanta Panchadasi By Sri Vidyaranya Swami  (Read 2764 times)

ramana_maharshi

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Translated by Swami Swahananda Published by Sri Ramakrishna Math, Chennai

49. The eagle rushes only to its nest hoping to find rest there. Similarly the Jiva eager only to experience the bliss of Brahman rushes to sleep.

55. Just as what happens outside in the street may be called external and what is done inside the house internal, so the experiences of the waking state may be called external and the dreams produced inside the mind and the nervous system may be called internal.

56. The Shruti says: ‘In sleep even a father is no father’. Then in the absence of all worldly ideas the Jivahood is lost and a state of pure consciousness prevails.

58. A text of the Atharva Veda says: ‘In the state of deep sleep, when all the objects of experience have been absorbed and only darkness (Tamas) prevails, the Jiva
enjoys bliss’.

59. A man from deep sleep remembers his happiness and ignorance and says: ‘I was sleeping happily; I knew nothing then’.

60. Recollection presupposes experience. So in sleep there was experience. The bliss
experienced in dreamless sleep is revealed by consciousness itself which also reveals
the undifferentiated ignorance (Ajnana) covering bliss in that state.

69. The self (Chidabhasa) in the waking and dream states, is connected or
associated with various sheaths such as Vijnanamaya and appears as many (i.e.,
plays various roles). In the deep sleep state, however, they get merged and become
latent like a dough of many (powdered) wheat-grains.

72. In the enjoyment of 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.

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.

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

77. (Objection): Well, if a mere state of quietude 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 the scriptures ?

78. (Reply): Your contention would be correct, if he realised that the 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 scripture ?

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

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’.

81. (Objection): He knew the number, not the text, of the Vedas fully. (Reply): You
too have not known Brahman fully.


82. (Objection): Brahman is by nature indivisible and is bliss absolute, untouched by
Maya and its effects. How can you speak of the knowledge of Brahman as complete
or incomplete ?

83. (Reply): Do you simply say the word ‘Brahman’ or do you see its meaning ? If
you know only the word, it remains for you to acquire knowledge of its meaning.

92. In the waking state the Jiva gets identified with the body, as fire with a red-hot ball of iron. As a result of this he comes to feel with certainty: ‘I am a man’.

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

117. ‘The mind alone is the cause of bondage and release. Attachment to objects leads to bondage and freedom from attachment to them leads to release’.

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.

132. The knower of truth, experiencing the bliss of Brahman in the waking state experiences it also in the dreaming state, because it is the impressions received in the waking state that give rise to dreams.

XII. THE BLISS OF THE SELF

5. Yajnavalkya instructed this by pointing out to his beloved wife, Maitreyi, that ‘a wife does not love her husband for his sake’.

6. The husband, wife or son, riches or animals, Brahmanahood or Kshatriyahood, the
different worlds, the gods, the Vedas, the elements and all other objects are dear to
one for the sake of one’s own Self.

7. A wife shows affection to her husband when she desires his company; the
husband too reciprocates but not when he is engaged in worship or afflicted with
illness, hunger and so forth.

8. Her love is not for her husband’s sake but for her own. Similarly the husband’s
love also is for his own satisfaction and not for hers.

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

Subramanian.R

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Dear prasanth,

Chapter XI - BRAHMANANDE YOGANANDAM

Verse 56:

The Sruti says:  'In sleep even a father is no father'.  Then in the absence of all worldly ideas of Jivahood is lost and a state of pure
consciousness prevails.

In deep sleep, when Jivahood is lost all worldly ideas are also
lost.  I have seen this [though that time, I had not read even
a bit of Ramana literature or Panchadasi] in my own life. One
of my sisters died in a hospital in the late afternoon and the body
was brought home.  My parents and other two sisters were weeping
inconsolably.  I was in office and could reach home only after 1 hour.  Then, there was the responsibility of arranging so many
cremation related works, so I did cry for some time and then moved
towards these jobs with wet eyes.  It was around 10 PM.  My mother and father and the rest slowly went to deep sleep, with heavy eyelids.  They all slept in great bliss till 4 am.  From 4 am, when
they woke up again, then the weeping and wailing started till
the body was cremated around 11 am next morning and people returned home.

Bhagavan Ramana says in Talks No. 203:

It is said, "The wife is one-half of the body."  So death is very
painful.  This pain is however due to one's outlook being physical;
it disappears if the outlook is that of the Self.  The Brahadaranyaka Upanishad says:  "The wife is dear because of the love of the Self."  If the wife and others are identified with the Self, how then will pain arise?  Nevertheless such disasters shake the mind of philosophers also.  We are happy in deep sleep.  We remain there as the pure Self.  The same we are just now too.  In such sleep, there was neither the wife nor others nor even 'I'. Now they become apparent and give rise to pleasure and pain.  Why should not the Self, which was blissful in deep sleep, continue its blissful nature even now?  The sole obstruction to such continuity is the wrong identification pf the Self with the body...... Waking is birth and sleep is death.



Arunachala Siva.           

Subramanian.R

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CHAPTER XI - Brahmanande Yoganandam: 

Verse 74:  For a short time after 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 used to speak about these few moments of bliss that one experiences immediately after waking up.  When the jiva
comes out of sleep, even before "I thought" rises, he enjoys
tranquillity and bliss for some time.  This is the real Pradha Smaranam.  When "I thought" starts its mischief, this calmness
is gone.  When Jnanis and children wake up in the morning, one
shall find their faces quite bright, since there are no vasanas for
them and these vasanas had not smothered them in dreams. This is real Siva Darsnam.  To see a Jnani waking up is equivalent to
seeing Siva.

AruL Nidhi thara varum ananda malaiye
Alai kadale paLLi ezhunthrulaaye...

O the Hill of Bliss, O the Ocean of Mercy,
Please wake up and give us the treasure of grace!

   -  Saint Manikkavachagar.

Bhagavan Ramana says in Talks No. 311:

....The I thought is only limited I.  The real "I" is unlimited.
It is universal, beyond time and space.  They are absent in sleep. Just on rising up from sleep, and before seeing the objective world, there is a state of awareness which is your pure Self.  That must be known.



Arunachala Siva.             

Subramanian.R

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Chapter XI - Brahmanande Yoganandam

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

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

These two verses consist of the main teachings of Bhagavan
Ramana also.  Mind and thoughts are the two subjects, Bhagavan Ramana has extensively dealt with. 

1. Bhagavan Ramana says in Who am I? :  There is only one mind but there are two types of vasanas.  Subha and Asubha vasanas. 

The desireless mind mentioned by Vidyaranya is Pure Mind or Pure Ego. 

Bhagavan Ramana speaks in Talks No. 195:

It is in mind that birth and death, pleasure and pain, in short the world and ego exist. If the mind is destroyed, all these are destroyed too.  Note that it should be annihilated and not just made latent.  For the mind, is dormant in sleep.  It does not know anything.  Still, on waking up, you are as you were before.  There is no end to grief.  But if the mind is destroyed, the grief will have no background and will disappear along with the mind... Seek the mind. On being sought, it will disappear.  [Bhagavan calls it as ghost mind, in ULLadu Narpadu, Verse 25.  This ghost will run away if you seek it.  It is ghost ego, which has no form.]

Bhagavan continues in Talks No. 195:

The mind is only a bundle of thoughts.  The thoughts arise because there is the thinker.  The thinker is the ego.  The ego, if sought, will vanish automatically.  The ego and the mind are all the same. The ego is the root thought, from which all other thoughts arise.....Dive within.  You are now aware that the mind rises up from within.  So sink with in and seek...Mechanical breath control will not lead to the goal.  It is only an aid.  While doing it mechanically, take care to be alert in mind and remember the "I" thought and seek its source.  Then you will find that where breath sinks, there 'I-thought' arises.  They sink and rise together.  The 'I-thought' also will sink along with the breath.  Simultaneously, another luminous and infinite "I-I" will become manifest, which will be continuous and unbroken.  That is the goal.....



Arunachala Siva.                             

Subramanian.R

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Chapter XI, Verse 125 says:

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.

Brahmasri Nochur Venkataraman says:  Disillusionment with the world is the first pre-requisite for atma vicharam.  One should start feeling that the health, wealth, wife and children and all dharmic duties that are done by him in this world are eventually of no use.
Thus withdrawing from the world, he starts investigating the real purpose of life and try see inwards.  Venkatarman says that a person who says "I am busy with my office and other work, let me
do this spiritual practice after retirement" is a big fool.  Who knows?
He may even die on that night.  So investigating the power of NOW
should be started NOW and not later.

Bhagavan Ramana says in Verse 9 of Sri Arunachala Padigam:

O Lord, Supreme!  I am the first among those who lack the supreme wisdom to clasp Your Feet in freedom from attachment.  Ordain that my burden should no more be mine, but Yours, for what can a burden for you, the all sustainer?  Lord Supreme, I have had enough of carrying the world upon my head, parted from You.  Arunachala, think not more of keeping me away from Your Feet.

One Siddhar sings:

You have taken care of the food need of a toad inside the rock and a jiva inside the womb.  Will you not take care of my needs for this life?  Why should I only go about it in vain, without thinking about You?



Arunachala Siva.             

Subramanian.R

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Dear prasanth,

Chapter XII - Brahmanande Atmanandam:

Verse 5:  Yajnavalkya instructed this by pointing out to his beloved
wife, Maitreyi that " a wife does not love her husband for his sake
[but for her own sake].

There is a nice story from Brahmasri Nochur Venkataraman:

There was a guru and a very very sincere disciple who was most
devoted to the guru.  He used to take care of him, throughout
the day, by taking care of his food, water, washing his robes,
filling water in his water bowl, pressing legs for the guru before
his going to sleep etc., etc..  One day, having not understood
Atmanandam, the disciple asked Guru about it and was pestering
him throughout the day.  The guru said that he will answer him
a little later.  Then both went to sleep.  Around midnight, when
the disciple was sleeping peacefully, the guru woke him forcibly,
and asked him:  "O my child, my water bowl is missing.  Can you
find it out immediately?"   The disciple replied in half sleep:
"What is the big hurry?  I shall find it out in the early morning."
He turned the other side went to sleep again.

The guru told him next morning:  "My child, what you had experienced last night, despite my waking you up, is Atmanandam!"



Arunachala Siva.