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Vedanta-Panchadasi

Vedanta-Panchadasi

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Published by Ajeeth Kumar
Panchadashi by Vidyaranya Swami
Panchadashi by Vidyaranya Swami

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Published by: Ajeeth Kumar on Sep 17, 2010
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07/11/2013

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pMcadXaI 
 ivaVarNya svaamaI 
Panchadashi
 
by Vidyaranya Swami
 
 
 1
 
Vedanta Panchadashi 
Table of Content
I. THE DIFFERENTIATION OF THE REAL PRINCIPLE........................................................2II. THE DIFFERENTIATION OF THE FIVE ELEMENTS.......................................................8III. THE DIFFERENTIATION OF THE FIVE SHEATHS.......................................................17IV. THE DIFFERENTIATION OF DUALITY..........................................................................21V. FIXING THE MEANING OF THE GREAT SAYINGS......................................................27VI. THE LAMP OF THE PICTURE..........................................................................................28VII. THE LAMP OF PERFECT SATISFACTION....................................................................50VIII. THE LAMP OF KUTASTHA...........................................................................................72IX. THE LAMP OF MEDITATION..........................................................................................79X. THE LAMP OF THE THEATRE..........................................................................................91XI. THE BLISS OF YOGA........................................................................................................93XII. THE BLISS OF THE SELF..............................................................................................103XIII. THE BLISS OF NON-DUALITY...................................................................................110XIV. THE BLISS OF KNOWLEDGE.....................................................................................118XV. THE BLISS OF OBJECTS...............................................................................................123
 
 2
Vedanta Panchadasi 
 
( by Sri Vidyaranya Swami )
 I. THE DIFFERENTIATION OF THE REAL PRINCIPLE
1. Salutation to the lotus feet of my
Guru Sri Sankarananda 
whose onlywork is to destroy the monster of primal nescience together with its effect, thephenomenal universe.
 
2. This discussion about the discrimination of Truth (
Brahman) 
(fromuntruth) is being initiated for the easy understanding of those whose heartshave been purified by service to the pair of lotus feet of the Teacher.
 
3. The objects of knowledge, viz., sound, touch, etc., which are perceivedin the waking state, are different from each other because of theirpeculiarities; but the consciousness of these, which is different from them,does not differ because of its homogeneity.
 
4. Similar is the case in the dream state. Here the perceived objects aretransient and in the waking state they seem permanent. So there isdifference between them. But the (perceiving) consciousness in both thestates does not differ. It is homogeneous.
 
5. A person awaking from deep sleep consciously remembers his lack ofperception during that state. Remembrance consists of objects experiencedearlier. It is therefore clear that even in deep sleep ‘want of knowledge’ isperceived.
 
6. This consciousness (in the deep sleep state) is indeed distinct from theobject (here, ignorance), but not from itself, as is the consciousness in thestate of dream. Thus in all the three states the consciousness (beinghomogeneous) is the same. It is so in other days too.
 
7. Through the many months, years, ages and world cycles, past andfuture, consciousness is the same; it neither rises nor sets (unlike the sun); itis self-revealing.
 
8. This consciousness, which is our Self, is of the nature of supreme bliss,for it is the object of greatest love, and love for the Self is seen in every man,who wishes, ‘May I never cease to be’, ‘May I exist forever’.
 
9. Others are loved for the sake of the Self, but the Self is loved for noneother. Therefore the love for the Self is the highest. Hence the Self is of thenature of the highest bliss.
 
10. In this way, it is established by reasoning that the individual Self is ofthe nature of existence, consciousness and bliss. Similar is the supremeBrahman. The identity of the two is taught in the Upanishads.
 
11. If the supreme bliss of the Self is not known, there cannot be the

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