Panchadasi-Chapter 1-Verses 62,63,64 and 65
Hari Aum
Prostrations to my Guru. Prostrations to All.
SLOKA 62:
vaakyam apratibaddha.n sat praak parokshaavabhaasite .
karaamalakavad bodham aparokshaM prasuuyate .. 62..
Then the great dictum, freed from the obstacles (of doubt and ambiguity), gives rise to a direct realization of the Truth, as a fruit in one’s palm – Truth which was earlier comprehended indirectly
SLOKA 63:
parokshaM brahma vij~naana.n shaabda.n deshika puurvakam.h .
buddhi puurva kR^itaM paapa.n kR^itsna.n dahati vahnivat.h .. 63..
The knowledge of Brahman obtained directly from the Guru, teaching the meaning of the great dictum, burns up like fire all sins, committed upto that attainment of knowledge.
SLOKA 64:
aparokshaatmaa vij~naana.n shaabda.n deshika puurvakam.h .
sa.nsaara kaaraNaaj~naana tamasash chaNDa bhaaskaraH .. 64..
The direct realization of the knowledge of the Self obtained from the Guru’s teaching of the great dictum, is like the scorching sun, that dispels the very darkness of Avidya, the root of all transmigratory existence.
SLOKA 65:
ittha.n tattva viveka.n vidhaaya vidhivan manaH samaadhaaya .
vigalita sa.nsR^iti bandhaH praapnoti paaraM pada.n naro nachiraat.h .. 65..
Thus a man distinguishes the Self from the five sheaths, concentrates the mind on It according to the scriptural injunctions, becomes free from the bonds of repeated births and deaths and immediately attains the Supreme Bliss.
In the previous sloka, Vidyranya has explained the result of having constant contemplation on the Self. All scriptures and works of great Mahatmas always point to the Self. So the knowledge that is got from the learning of scriptures from a competent guru is only an intellectual knowledge and hence it is only an indirect knowledge of the Self. When the seeker reflects these teaching and contemplates on the profound truth of the scriptures, the seeker gets the direct experience of the Self through the knowledge as “I am Brahman”. The seeker has to put effort to constantly contemplate on the Self till he is firmly established in Brahman. When one contemplates constantly, that knowledge which he got from the Guru will be as direct knowledge.
The Ultimate Reality of Brahman which is ones own nature of Self is Eternal. The world that we see is only an illusion in the Self. Self alone exists eternally, but because of ignorance one doesn’t know ones own nature of Self. The Guru through the Mahavakya of “Tat Tvam Asi” teaches the seeker about the Reality. The seeker then constantly reflects this teaching and contemplates on the vakyam. When a seeker gets the indirect knowledge of the Self, all the results of action ceases to exist for such a seeker through his constant contemplation on the knowledge he got from the Guru. When the results of action are burnt out, all the obstacles are removed and he thus moves closer to Reality.
When a seeker contemplates constantly on the Self, he merges into the Self. The indirect knowledge which he got from the Guru becomes a direct knowledge as “I am Brahman” and he thus gets firmly established in the Self. The light of the sun dispels all the darkness and in the same way the light of knowledge dispels the darkness of ignorance. Once the ignorance is completely removed, the seeker always revels only the Bliss of the Self. When the ignorance veil is removed then all the illusions vanishes and Self alone exists to such a person. When the ignorance veil is removed, he crosses over the samsaara of birth-death cycle and will always revel in the Self. He realizes that he was never born and never has death and he is eternal.
Vidyaranya then concludes the chapter that when a seeker differentiates the Self from the five sheaths, learns about the Self from a competent Guru, reflects those teachings in the mind and contemplates on the teaching, realizes ones own nature as Self. The Self is of the nature of Existence, Consciousness and Bliss. A person who realizes ones own nature of Self be free from all bondages of birth and death and will always revel in the Bliss of the non-dual Self. Such a person will verily become the Self.
Prostrations to all
Hari Aum
Thanks,
Rajesh
Prostrations to my Guru. Prostrations to All.
SLOKA 62:
vaakyam apratibaddha.n sat praak parokshaavabhaasite .
karaamalakavad bodham aparokshaM prasuuyate .. 62..
Then the great dictum, freed from the obstacles (of doubt and ambiguity), gives rise to a direct realization of the Truth, as a fruit in one’s palm – Truth which was earlier comprehended indirectly
SLOKA 63:
parokshaM brahma vij~naana.n shaabda.n deshika puurvakam.h .
buddhi puurva kR^itaM paapa.n kR^itsna.n dahati vahnivat.h .. 63..
The knowledge of Brahman obtained directly from the Guru, teaching the meaning of the great dictum, burns up like fire all sins, committed upto that attainment of knowledge.
SLOKA 64:
aparokshaatmaa vij~naana.n shaabda.n deshika puurvakam.h .
sa.nsaara kaaraNaaj~naana tamasash chaNDa bhaaskaraH .. 64..
The direct realization of the knowledge of the Self obtained from the Guru’s teaching of the great dictum, is like the scorching sun, that dispels the very darkness of Avidya, the root of all transmigratory existence.
SLOKA 65:
ittha.n tattva viveka.n vidhaaya vidhivan manaH samaadhaaya .
vigalita sa.nsR^iti bandhaH praapnoti paaraM pada.n naro nachiraat.h .. 65..
Thus a man distinguishes the Self from the five sheaths, concentrates the mind on It according to the scriptural injunctions, becomes free from the bonds of repeated births and deaths and immediately attains the Supreme Bliss.
In the previous sloka, Vidyranya has explained the result of having constant contemplation on the Self. All scriptures and works of great Mahatmas always point to the Self. So the knowledge that is got from the learning of scriptures from a competent guru is only an intellectual knowledge and hence it is only an indirect knowledge of the Self. When the seeker reflects these teaching and contemplates on the profound truth of the scriptures, the seeker gets the direct experience of the Self through the knowledge as “I am Brahman”. The seeker has to put effort to constantly contemplate on the Self till he is firmly established in Brahman. When one contemplates constantly, that knowledge which he got from the Guru will be as direct knowledge.
The Ultimate Reality of Brahman which is ones own nature of Self is Eternal. The world that we see is only an illusion in the Self. Self alone exists eternally, but because of ignorance one doesn’t know ones own nature of Self. The Guru through the Mahavakya of “Tat Tvam Asi” teaches the seeker about the Reality. The seeker then constantly reflects this teaching and contemplates on the vakyam. When a seeker gets the indirect knowledge of the Self, all the results of action ceases to exist for such a seeker through his constant contemplation on the knowledge he got from the Guru. When the results of action are burnt out, all the obstacles are removed and he thus moves closer to Reality.
When a seeker contemplates constantly on the Self, he merges into the Self. The indirect knowledge which he got from the Guru becomes a direct knowledge as “I am Brahman” and he thus gets firmly established in the Self. The light of the sun dispels all the darkness and in the same way the light of knowledge dispels the darkness of ignorance. Once the ignorance is completely removed, the seeker always revels only the Bliss of the Self. When the ignorance veil is removed then all the illusions vanishes and Self alone exists to such a person. When the ignorance veil is removed, he crosses over the samsaara of birth-death cycle and will always revel in the Self. He realizes that he was never born and never has death and he is eternal.
Vidyaranya then concludes the chapter that when a seeker differentiates the Self from the five sheaths, learns about the Self from a competent Guru, reflects those teachings in the mind and contemplates on the teaching, realizes ones own nature as Self. The Self is of the nature of Existence, Consciousness and Bliss. A person who realizes ones own nature of Self be free from all bondages of birth and death and will always revel in the Bliss of the non-dual Self. Such a person will verily become the Self.
Prostrations to all
Hari Aum
Thanks,
Rajesh
posted by vedanta at 4:55 AM
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