PANCHADASI--- part 62

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E text source- www.celexte.org l66.The adepts in Vedanta say that the modifications of ignorance are subtle, whereas those of the intellect are gross.
67. This is fully explained in the Mandukya and Tapaniya Upanishads. It is the sheath of bliss which is the enjoyer and it is the bliss of Brahman which is enjoyed.
68. This profusion of bliss (Anandamayah), having become concentrated into one mass of consciousness in the deep sleep, enjoys the (reflected) bliss of Brahman with the help of modifications (Vrittis) reflecting a superabundance of consciousness.
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.
70. The modifications of the intellect, which are instruments of cognition, unite and become one in the state of sleep, just as drops of cold water in the Himalayan regions solidify into a mass of ice.
71. This witness state of compact consciousness, ordinary people and the logicians say, is characterised by the absence of suffering, because in that state the mental modifications of pain and misery subside.
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.
73. The Kaivalya Upanishad says that a Jiva passes from the sleeping to the waking state owing to the effects of the actions of former births. Reawakening thus is a result of actions.
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).
76. Experiencing the bliss of Brahman before and after sleep day after day man develops a predilection for it. How can a man, therefore, doubt it (i.e., the existence of the bliss of Brahman) ?
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.
84. Even if with the help of grammar and so forth you learn its meaning, still realisation remains. Serve your teacher until you have realised Brahman and known that there is nothing further to be known.
85. Leave the vain argument alone and know that whenever happiness is felt in the absence of objects, that happiness is an impression of the bliss of Brahman.
86. Even when on the acquisition of the desired external objects the desire becomes quiescent and the Vritti is directed inward, it reflects the bliss of Brahman. (This is what is known as ‘reflected’ bliss or Vishayananda or bliss derived from the enjoyment of external things.)
87. There are thus only three kinds of bliss experienced in the world: (1) Brahmananda, the bliss of Brahman; (2) Vasanananda, the bliss arising in the quiescent mind out of the impressions of Brahmananda and (3) Vishayananda, the bliss resulting from the fulfilment of the desire to be in contact with external objects.
88. Of these, the self-revealing bliss of Brahman gives rise to the other two kinds of bliss, the Vasanananda and the Vishayananda.
89. The fact that the bliss of Brahman is self-revealing in deep sleep is established by the authority of the scriptures, by reasoning and by one’s experience. Now hear about its experience at other times.
90. The Jiva which is called Anandamaya, enjoying bliss of Brahman during sleep gets identified with the intellect-sheath during the dreaming and waking states, as he changes his seat from one state to another.
91. The Shruti says that in the waking state the Jiva abides in the eye i.e., the gross body; in the dreaming state in the throat and in deep sleep in the lotus of the heart. In the waking state the Jiva pervades the whole gross body from head to foot.
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’.
93. The Jiva experiences the three states of detachment, joy and suffering. Joy and suffering are the results of actions; detachment comes naturally.
94. Pain and pleasure are of two sorts as the experience is limited within the mind or is external to it also. The state of detachment appears in the intervals between pain and pleasure.