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kashipanchakam

kashipanchakam

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kashipanchakam
kashipanchakam

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03/18/2014

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Encoded and proofread by Sunder Hattangadi (sunderh@hotmail.com)
Following commentaries are by N.Balasubramanian. bbalu at satyam.net.in and
Surin Usgaonkar usgaonkar at hotmail.com
Tirtha
\u0093

We pass through three states every day of our life. These are the waking,
dream and deep sleep states. These are called the jagrat, swapna and sushupti
avasthas. In the waking state we are active and carry on transactions with the
world that is outside us. In this state the other two states do not exist for
us. Similarly, while in the the dream state, the dreamer is active and carries
on transactions with the world that is \u201doutside\u201d him. While in this state also
the other two states do not exist for the dreamer. Now, let us pause for a
moment and \ufb01nd out where does the \u201ddream world\u201d as we would like to call the
world one sees in a dream exist. He \u201dsees\u201d a procession with elephants, people
etc., in his dream. Is it outside of the dreamer? The dreamer thinks so. But
it is not seen by other dreamers and also disappears when he wakes up. So the
dream world is not \u201dreal\u201d but is a mental projection only. It exists within
the dreamer\u2019s mind only, but he sees it as though it is outside him. It has
all the characteristics of the \u201dreal\u201d world we \ufb01nd in our waking state. It
has the dimensions of space, time etc. It may produce tangible e\ufb00ects in his
body and mind. One may dream that he is falling from a precipice or chased by
a tiger, and wake up but will continue to have palpitation and profuse
sweating. The dream world is real, as far as the dreamer is concerned.
Do not what we said above apply to the \u201dreal\u201d world we see in our waking
state? Is there any di\ufb00erence at all between these two worlds? Not really.
but we think the dream world is not substantial, but the other world is. Our
philosophy questions this assumption and asserts that the so called \u201dreal
world\u201d is also not substantial but is a mental projection only like the dream
world is. We may \ufb01nd it hard to digest this assertion but it is hard to
refute it also. This is because of the fact that it does not exist in the
other two states. In the deep sleep state, the sense organs and the mind are
withdrawn. So, no \u201dworld\u201d exists. We are ourselves in the form of bliss. This
bliss is superior to any pleasure one may get through one\u2019s sense organs. That
is why even an emperor who may have all the wealth and power at his command
will not be willing to remain awake and enjoy the pleasures that are at his
command all the time. He would like to fall asleep and enjoy the higher bliss
which is his true nature. But this state is temporary as our mind continues to
be covered by ignorance. That is why when we wake up we are back where we
were, into this world of ours with all its problems.
Mark, in the waking state the mind and the sense organs are active. In the
dream state only the mind is active and the dreamer \u201dcreates\u201d the dream world,
transacts with it and \u201dwithdraws\u201d it within himself at the end of the dream.
Similarly, when one goes to sleep and slips into a dream, the real world
\u201dgoes\u201d. That is why one may go to sleep with a jar of water by his bed side.
He may feel thirsty in his dream, but the \u201dreal\u201d water by his side cannot come
to his aid. Only \u201ddream water\u201d can quench the thirst. Similarly, one may come
across a windfall in his dream, but all that piles of \u201ddream money\u201d will not
help him out of the \ufb01nancial crunch he may face on waking up.
This is explained in our upanishads. The Dakshinamurthy Stotram of Sri
Sankaracharya explains this with many examples. A magician conjures up objects
out of thin air. These objects appear as real to the observer. But the
magician knows they are unreal. Similarly, the world appears real to us.
When the person gets jnanam and \u201dwakes up\u201d he realises that what he sees is

n

God appearing as the world. It is his own self also. So, there is no \u201dworld\u201d
other than himself. It is born, exists and withdrawn by his mind; just as a
dream is born, exists and withdrawn by a dreamer\u2019s mind. This is said in the

Kaivalyopanishad. mayyeva sakalam jaatam mayi sarvam pratishtitam, mayi sarvam
layam yaati.

Coming to Sankaracharya\u2019s Kasi Panchakam, he, being an awakened person or
jnani, sees no world outside of him. So, where will he go for a pilgrimage? By
whatever name you may call the place, Kasi, Prayaga etc., it exists within him
only. So, where will he go? There is an incident connected with Sri Ramana
maharshi of Tiruvannamalai that vividly illustrates this fact. Once someone
asked him why he is staying all the time at Tiruvannamalai only and not go on
any pilgrimage. Ramana promptly asked the person \u201dwhere can I go?\u201d
But, Sankaracharya retained his ego for carrying out his mission as a teacher.
Most of us believe in a god with form and name. We believe in the e\ufb03cacy of
puja, pilgrimage etc. Gita says that a man of wisdom should not confuse such
people with talks about formless god etc., till they are mentally mature and
are able to swallow such teachings of the upanishads. But, instead he should
strengthen their faith by himself joining them in their method of worship. The
Lord says in Gita that such devotees will gradually progress to higher form of
devotion. So, the Acharya, like us, went to di\ufb00erent places, worshipped the
deities there, and composed hymns in their praise. All these are for the
bene\ufb01t of lay people only. But he had also composed works like Dakshinamurthy
stotram that disseminate advaitic phhilosophy. Trust this answers the

question.
Above commentary by N.Balasubramanian. bbalu at satyam.net.in
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it can therfore beconcluded that certain parts or provinces of the
sub-continent were considered to be sacred in quality and volumes of
sanskrit literaure post vedic period advises that these places be
visited for spiritual enhancement. It will be shocking but

matsyapuraaNa
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