PANCHADASI--- part 61

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E Text source- www.celextel.org 35.(Objection): The absence of misery does not necessarily imply bliss, since objects like stone or clay are not seen to experience either misery or happiness. (Reply): This is a false analogy.
36. One infers another’s grief or joy from his face, melancholy or smiling, but in clay this inference of grief etc., from such indications is impossible.
37. Our happiness and misery, however, are not to be known by inference; both their presence and absence are directly experienced.
38. In the same way the absence of all miseries is directly experienced in deep sleep and since they are the opposites to bliss their total absence is unhindered bliss which has to be accepted as our experience.
39. If sleep does not produce an experience of bliss why do people make so much efforts to procure soft beds etc., ?
40. (Objection): It is only to remove pain. (Reply): That is true for the sick alone. But since healthy people do so too, it must be to obtain happiness.
41. (Objection): Then the happiness in sleep is born of objects due to the bed etc. (Reply): It is true that the happiness before going to sleep is due to these accessories.
42. But the happiness experienced in deep sleep is not obtained from any object. A man may go to sleep expecting to be happy, but before long he experiences a happiness of a higher order.
43. A man fatigued in the pursuit of worldly affairs lies down and removes the obstacles to happiness. His mind being calm, he enjoys the pleasure of resting in bed.
44. Directing his thoughts towards the Self, he experiences the bliss of the Self reflected in the intellect. But experiencing this, even here he becomes tired of the pleasures derived of the triad (of experiencer, experience and experienced).
45. To remove that weariness the Jiva rushes towards his real Self and becoming united with it experiences the bliss of Brahman in sleep.
46. The scriptures give the following examples to illustrate the bliss enjoyed in sleep: the falcon, the eagle, the infant, the great king and the knower of Brahman.
47. Tied to a string, the falcon, flying hither and thither but failing to find a resting place, returns to rest on the wrist of its master or on the post to which it is tied.
48. Similarly the mind, which is the instrument of the Jiva, moves on in the dreaming and waking states in order to obtain the fruits of righteous and unrighteous deeds. When the experiencing of these fruits ceases, the mind is absorbed in its cause, undifferentiated ignorance.
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.
50. A tiny tot having fed at the breast of its mother, lies smiling in a soft bed. Free from desire and aversion it enjoys the bliss of its nature.
51. A mighty king, sovereign of the world, having obtained all the enjoyments which mark the limits of human happiness to his full contentment, becomes the very personification of bliss.
52. A great Brahmana, a knower of Brahman, has extended the bliss of knowledge to its extreme limit; he has achieved all that was to be achieved and sits established in that state.
53. These examples of the ignorant, infant, the discriminative king and the wise Brahmana are of people considered to be happy. Others are subject to misery and are not very happy.
54. Like the infant and the other two, man passes into deep sleep and enjoys only the bliss of Brahman. In that state he, like a man embraced by his loving wife, is not conscious of anything either internal or external.
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.
57. One having such notions as ‘I am a father’ experiences joy and grief. When such attachment perishes, he rises beyond all sorrow.
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.
61. The Vajasaneyins say: ‘Brahman is of the nature of consciousness and bliss’. Therefore the self-luminous bliss is Brahman itself and nothing else.
62. The mind and the intellect sheaths are latent in the state called ignorance. Deep sleep is the condition in which these sheaths are latent and it is therefore a state of ignorance.
63. Just as melted butter again becomes solid, the two sheaths in the states following deep sleep again become manifest. The state in which the mind and intellect are latent is called the bliss-sheath.
64. The modifications (Vritti) of the intellect in which, just before sleep, bliss is reflected becomes latent in the state of deep sleep along with the reflected bliss and is known as the bliss-sheath.
65. This Vritti thus turned within, which is termed the bliss-sheath, enjoys the bliss reflected on it in association with the modifications of ignorance, catching the reflection of consciousness.
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