To Knowing: Talks on Pancadasi P7:31-44

From Himalayan revelations, one knows the existence of Brahman indirectly. By way of viveka et cetera, one directly realizes I Am Brahman.

By these two modes of knowing, ignorance and its effects are undone. Misconceptions that Brahman Is Nonexistent and Brahman Is Unknown pass away.

Asattavarana (existence (sat) of Brahman veiled) is unveiled by indirect knowledge. In Abhanavarana (the veiling of self-awareness) direct knowing is being conscious Absolute Consciousness (cit of satcitananda) is identical with one’s Self.

Only Ignorance

All things must change. Only ignorance dies.

The universe is beginningless. Only ignorance dies.

Ignorance says that I die. The wise say only ignorance dies.

Transcendental Merrimack River Spring

The forest floor begins to burn bright green in April and by early May is enveloping even the tops of trees. By June, the woods will be enlightening!

By the fourth of May, docks are in the river like a crossword puzzle just begun. A fleet of pleasure boats will fill them in from now to Memorial Day with names like Viveka, Vairagya, Shama, Dama, Mumuksu.

There's a blue moon due on the 31st of May. A mystical midnight river interlude will sparkle like the reflection of consciousness realizing Ayam Atma Brahma.

Seven Stages of Enlightenment (P7:28-47)

Seven Stages Overview

7.28 The Jīva passes through seven stages of experience - firstly total ignorance that there is such a thing as Ātman, then the veiling of the consciousness so that it is not seen, distraction causing doubt and error, indirect knowledge as may be received from a guru or scripture, direct knowledge experienced, the ceasing of sorrow and finally complete satisfaction. These are to be passed through in the search for truth. 

ignorance (Ajnana), veil (Avarana), distraction (Vikshepa), indirect knowledge (Paroksha-Jnana), direct knowledge (Aparoksha-Jnana), freedom from sorrow (Sokamoksha), and satisfaction (Tripti) ~Krishnananda

7.29 When the reflection of consciousness in the mind is attached to the cycle of worldly existence then he does not know that he is the one self-evident Kūṭastha. 

7.30 The Jīva concludes that ‘Kūṭastha is not manifest so it does not exist’ so ‘I am the doer and the enjoyer’. This is the result of superimposition by the projecting power. 

7.31 He is told by the teacher that ‘Kūṭastha is’ and he understands from this indirect knowledge but later he understands through discrimination (direct knowledge) that ‘I am Kūṭastha alone’.

7.32 The attitudes of being the doer or enjoyer (of his actions) is now shaken off and his grief is at an end. What needed to be done has been achieved and he experiences complete satisfaction.

~Pancadasi 7:28-32 (tr-Denton)

First Three Causing Bondage

33. These are the seven stages of Jīva: ignorance, obscuration, superimposition, indirect knowledge, direct knowledge, freedom from grief and unrestricted bliss. (see Note 1)

34. The reflected consciousness, Cidābhāsa, is affected by these seven stages. They are the cause of bondage and also of release. The first three of them are described as causing bondage.

35. Ignorance is the stage characterized by ‘I do not know’ and is the cause of the indifference about truth, lasting as long as discrimination does not mature.

36. The result of the obscuring of the spiritual truth caused by ignorance is such thoughts as ‘Kūṭastha does not exist’, ‘Kūṭastha is not known’, which is contrary to truth. This happens when discrimination is not conducted along scriptural lines.

37. The stage in which Cidābhāsa identifies himself with the subtle and gross bodies is called superimposition. In it he is subject to bondage and suffers as a result of the idea of his being the doer and enjoyer.

38. Though ignorance and the obscuring of the Self precede superimposition, and Cidābhāsa himself is the result of this superimposition, still the first two stages belong not to Kūṭastha but to Cidābhāsa. (see Note 2)

Last Four Causing Release

44. By the two kinds of knowledge ignorance is negated, and with it, its effects, and the ideas ‘Brahman does not exist’ and ‘Brahman is not manifest’ also perish.

45. By indirect knowledge the misconception that Kūṭastha does not exist is negated. Direct knowledge destroys the result of the obscuring of reality expressed in the idea that Brahman is not manifest or experienced. (see Note 3)

46. When the obscuring principle is destroyed, both the idea of Jīva, a mere superimposition, and the grief caused by the worldly idea of agentship are destroyed.

47. When the world of duality is destroyed by the experience of one’s being ever released, there arises, with the annihilation of all grief, an unrestricted and everlasting satisfaction.

~Pancadasi 7:33-38; 44-47 (tr-Swahananda)

Note 1

Stage 1: Ignorance (agnanam). At this stage a person thinks he is his thoughts and takes the world to be real. He doesn’t know that he doesn’t know there is a self, much less that he is it.

Stage 2: Denial, veiling, concealment (avaranam) is expressed ignorance. He takes himself to be the reflected self, thinks the self is an object and says that because he can’t experience it, it doesn’t exist. 

Stage 3: Projection, erroneous notions, are called vikshepa. He hears that there is a self, but has no idea what it is and develops all sorts of fantasies about it. He thinks he is a doer and struggles to experience it, but gets frustrated and suffers a sense of unworthiness on account of his incompetence at achieving it.

Stage 4: Indirect knowledge (prokshajnanam). The individual hears about Vedanta, becomes curious about it and develops some faith in it. He learns that the self exists, but often believes that it is an inconceivable object only attained by “great masters,” but he persists. 

Stage 5: Direct knowledge (aparokshajnanam). He realizes that he cannot experience the self as an object, because he is always experiencing it as the conscious subject. 

Stage 6: Freedom from limitation (moksa). The knowledge, “I am the self,” negates the doer/enjoyer, and seeking stops because he understands that the fullness he is obviates the need to worry. 

Stage 7: Total fulfillment (tripti). He realizes that he accomplished everything that needs to be accomplished and is completely satisfied.

~James Swartz

Note 2

The seven stages spoken of in śloka 33, being stages, cannot be attributed to Brahman, for stages are changes and Brahman is immutable. Of these seven stages the first two create difficulty, inasmuch as the Jīva being still unborn, on whom are the previous two stages to be foisted? The third stage, viz., the projection as something else (Vikṣepa), creates the Jīva; before this stage there is nothing positive.

The author’s solution that although Vikṣepa, i.e., its result the Cidābhāsa or Jīva itself is unborn, its Saṁskāra or Saṁskṛti is there, or, in other words, the unborn Jīva is existing in a subtle form and the two previous stages are of it, of the unborn Jīva.

~Swahananda

Note 3

There are two kinds or two phases of ignorance: asattavarana and abhanavarana. Due to the avarana of maya, known as asattavarana, one has no consciousness of even the existence of Brahman. Even the remote idea of their being such a thing as Brahman cannot arise in the mind due to this avarana called asattavarana. Avarana, or veil, instils the wrong notion into the mind so that one is made to feel that Brahman does not exist. The indirect knowledge which is obtained through study as well as instruction from a Guru is capable of destroying that secondary ignorance which makes us feel that God does not exist, Brahman does not exist, etc. 

The other phase is abhanavarana, the veil that covers the consciousness of there being such a thing at all called Brahman. Direct knowledge, or actual experience of Brahman, dispels the other kind of ignorance which covers the consciousness of Brahman. That is to say, direct knowledge or experience makes one immediately conscious of Brahman as identical with one’s own self.

~Krishnananda

From Slop to Buddha

As buddhi (intellect) reflects

buddha (intelligence),

slop (artificial intellect) reflects

mind (artificial intelligence).

As buddhi reflects buddha,

slop reflects mind.

Revelation Peak

A god not only knows reality. Gods are unattached to anything which isn't.

Knowing reality is the way. Withdrawing from the world is just its wake.

Children will be children. Gods will be gods. And the gurus will speak in tongues.

On Duality and Nonduality

Both birth and death reveal the unreality of duality. There's no need to figure it further.

Only consciousness is unending. It's non-existence can't be known. Only consciousness is the knower.

Deconstruct duality daily. Why not? Duality is much more trouble than it's worth.

Nonduality, on the other hand, deconstructs your troubles. So watch what you identify with.

reference Pancadasi 6:246-256

Experiencing Nonduality (Pancadasi 6:246-256)

Maya Mahavakya

Worship whatever deity you want. Everything is possible in Maya.

As Maya is beginningless, it makes for excellent gods and true believers.

Freedom is another mahavakya for understanding secondless reality. 

No gods means no people. Maya finally has its happy ending.

reference Pancadasi 6:281-8

Knowledge of Reality is Essential (P6: 281-8)

Knowledge of Reality is Essential (P6: 281-8)

281. Of all the three virtues the most essential is the knowledge of the Reality as it is the direct cause of liberation. The other two, detachment and withdrawal, are necessary auxiliaries to knowledge.

283. Without the knowledge of Reality even perfect detachment and complete withdrawal from worldly actions cannot lead to liberation. A man endowed with detachment and withdrawal, but failing to obtain illumination, is reborn in the superior worlds because of great merit.

284. On the other hand by the complete knowledge of the Reality a man is sure to have liberation, even though his detachment and withdrawal are wanting. But then his visible sufferings will not come to an end owing to his fructifying Karma.

285. The height of detachment is such a conviction of the futility of all desires that one considers like straw even the highest pleasures of the world of Brahmā; and the height of spiritual knowledge is reached when one feels one’s identity with the supreme Self as firmly as an ordinary man instinctively feels his identity with the physical body.

286. The height of withdrawal from action is the complete forgetfulness of all worldly affairs in the waking state as in the state of deep sleep. There are several intermediate grades which can be known by actual observation.

287. Enlightened men may differ in their behaviour because of the nature of their fructifying Karma. This should not make the learned think otherwise about the truth of knowledge resulting in liberation.

288. Let the enlightened people behave in any way according to their fructifying Karma, but their knowledge is the same and their liberation is the same.

~Pancadasi 6:281-8 (tr-Swahananda)

Krishnananda Commentary

281. Vairagya and cessation from entanglement in action, etc., are accessories to intensify the nature of knowledge, but they themselves cannot bring moksha. Knowledge is the real cause.

282. If all the three are there, he is a Godman. It is very difficult to find such people. We will not find in everyone all the three qualities; usually one is missing. But the great point is that even if one or two are missing, knowledge should not be missing, because knowledge is the direct cause of moksha.

284. Suppose a person is completely illumined, but he is not putting forth any special effort to detach himself from things or from action which is the usual concomitant of the physical existence. Very busy he is, doing work, and he is not bothered about austerity, etc., but inwardly he is illumined. Such a person will certainly have no rebirth. He will attain moksha, no doubt. But because of his entanglement in things, he will have some suffering in the world also. So we can choose whichever one we like.

286. Each one has to check oneself. What is the stage of evolution which one has reached? The attachments are the main touchstone. Bodily attachment is so intense that the less said about it the better. And the author says we should have such attachment in our consciousness to the Absolute Brahman.

287. There are varieties of jivanmuktas. All are not of the same type. They do not behave in a uniform manner. We should not have a set rule that the jivanmukta should behave in this way only and if we find somebody behaving in that way, we can say he is a jivanmukta. That is not the case.

Therefore, ignorant people should not start judging great people because no one who has not delved into the mysteries of this reality, the structure of the world and God and Ishvara and jiva, can have the competency to make a judgment of this kind.

288. Let them behave in any way they like. Let one behave like Lord Krishna or Sri Rama or Jadabharata or Janaka Raja or Vasishtha or Shuka or Vyasa. Let anyone behave in any manner whatsoever; that is immaterial to the consciousness which they are maintaining in themselves.

Experiencing Nonduality (Pancadasi 6:246-256)

Translation & Commentary by Swahananda (and Swartz) but underlining not

246. The whole world is a product of the inscrutable Māyā; be convinced of this, and know that the fundamental real principle is non-duality.

247-251 edited. Repeatedly practise negating this erroneous idea of duality. What is the difficulty in doing so? It is a trouble to continue the pursuit of unreal duality, not so is that of non-duality. For by the practice of non-duality all miseries are destroyed. Suffering is in your egoity (a product of duality) expressed in your use of ‘I’. Do not subject yourself to this identification which is due to mutual superimposition, but practise discrimination for its removal. Begin new impressions of non-duality by means of repeated discrimination of the truth.

252. Do not say it is reasoning alone which demonstrates the unreality of duality and not our experience, for we daily experience that mysterious is the nature of the world.

In śloka 246 the characteristic of Māyā has been described as ‘mysterious creativity’. There the word ‘mysterious’ really means one that cannot be rationally understood or explained. Mysterious creation is one that is wonderful no doubt, but it has no basis in reason. And such creation is Mithyā, unreal, because it vanishes after a glittering existence. 

Here (in this śloka) it is said that Kūṭastha, Ātman, is the immutable observer (Sākṣin) of this unreal creation. Being the observing Self, how can it be said that we have no direct experience of it? Of course, it (this experience) is unique and not of the category of objective experience—but an experience nonetheless.

253. (Doubt): Consciousness too is mysterious. (Reply): Let it be. We do not say that consciousness is not mysterious, for it is eternal.

The answer is Yes, ‘mysterious’ it is, but it is not unreal inasmuch as it is beginningless and endless and immutable, whereas mutability is the common characteristic of creation or Māyā.

254. Consciousness is eternal, for its non-existence can never be experienced. But the non-existence of duality is experienced by consciousness before the duality assumes manifestation.

To be called eternal, it must not be non-existent at any time. Duality is non-existent in deep sleep as a pot is before clay was moulded into it. Consciousness itself being the experiencer (there being no two consciousnesses) can never experience its own non-existence.

(Awareness has no prior non-existence, because to witness its absence it has to be present. The only other existent category, matter, can’t witness the absence of consciousness / awareness either, because it is an inert product of Maya. So it cannot be proved that consciousness is ever absent. ~Swartz)

255. The duality of the phenomenal world is like the pot which is non-existent before it comes into being. Still, its creation is inexplicable. So it is unreal like a product of magic.

256. Now you see that both consciousness and the unreality of the world are immediately experienced, so you cannot still maintain that non-duality is not experienced.

(The belief that I should go into nirvikalpa samadhi or gain the experience of the “fourth state” based on the idea that reality is non-dual in deep sleep and a duality in the waking state is one of the spiritual world’s most pernicious and persistent myths. I am non-dual consciousness when I wake, dream and sleep. ~Swartz)