The Panchdashi. 429

Chapter-8

कूटस्थदीपोनाम – अष्टमः परिच्छेदः 

The Flame of the Essential Self.

“The Body and the Kutastha“

खादित्यदीपिते कुड्ये दर्पणादित्यदीप्तिवत् । कूटस्थभासितो देहो धीस्थजीवेन भास्यते ॥1॥

The wall becomes visible in the light of sunrays reflected from the mirror. Much in the same way the body becomes perceptible in the light of Kutastha reflected in the intellect.

 अनेकदर्पणादित्यदीप्तीनां बहुसन्धिषु । इतरा व्यज्यते तासामभावेऽपि प्रकाशते ॥2॥

Coming from several mirrors, there could be many reflections on the wall which is also illumined directly by the Sun and the spaces between the reflections are lit up by the sunrays only. And even if there is no reflection lighting up the wall, it would still be visible in the direct sunlight.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

( The Panchdashi will continues in Eight Chapter )

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Chapter-7 (concludes)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Gratitude after enlightenment“

अहो शास्त्रमहो शास्त्रमहो गुरुरहो गुरुः । अहो ज्ञानमहो ज्ञानमहो सुखमहो सुखम् ॥297॥

How grand and true are the scriptures, the great ones! Oh, how grand and true is my Guru, the great teacher! how grand and true is the illumination, the great one! How grand and true is this blessing, the great bliss!

तृप्तिदीपमिमं नित्यं येऽनुसन्दधते बुधाः । ब्रह्मानन्दे निमज्जन्तस्ते तृप्यन्ति निरन्तरम् ॥298॥

The wise ones who study this chapter called “the Flame of Contentment” repeatedly will dive in the bliss of Brahma and remain in constant blessing.

इति तृप्तिदीपोनाम सप्तमः परिच्छेदः ॥ ७॥

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(Seventh Chapter concluded. The Panchdashi will continues in Eight Chapter )

The Panchdashi.427

Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Gratitude after enlightenment“

धन्योऽहं धन्योऽहं तृप्तिर्मे कोपमा भवेल्लोके । धन्योऽहं धन्योऽहं धन्यो धन्यो धन्यः पुनः पुनः ॥295॥

Blessed I am so blessed for there is nothing in the world comparable to my bliss. Blessed I am, blessed with continual blessing, blessed again and again..

अहो पुण्यमहो पुण्यं फलितं फलितं दृढम् । अस्य पुण्यस्य सम्पत्तेरहो वयमहो वयम् ॥296॥

Oh my good deeds, my merits have blossomed and borne me the fruits. It is truly wonderful to be the owners of such great wealth that we have.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Gratitude after enlightenment“

धन्योऽहं धन्योऽहं दुःखं सांसारिकं न वीक्षेऽद्य । धन्योऽहं धन्योऽहं स्वस्याज्ञानं पलायितं क्वापि ॥293॥

Blessed I am blessed to be free from the sufferings of the world. Blessed I am blessed that my ignorance has fled away, I know not where.

धन्योऽहं धन्योऽहं कर्तव्यं मे न विद्यते किञ्चित् । धन्योऽहं धन्योऽहं प्राप्तव्यं सर्वमद्य सम्पन्नम् ॥294॥

Blessed I am blessed that I have no further responsibilities on my shoulder. Blessed I am blessed that the highest achievement anyone can think of has been attained by me.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Gratitude after enlightenment“

कृतकृत्यतया तृप्तः प्राप्तप्राप्यतया पुनः । तृप्यनेवं स्वमनसा मन्यतेऽसौ निरन्तरम् ॥291॥

The enlightened person has achieved whatever is worth achieving. As there is nothing more to attain, such person is filled with a sense of contentment and gratitude. The consistent thought process remains…..

धन्योऽहं धन्योऽहं नित्यं स्वात्मानमञ्जसा वेद्मि । धन्योऽहं धन्योऽहं ब्रह्मानन्दो विभाति मे स्पष्टम् ॥292॥

I am blessed and continue being so as the Absolute Self remains in my constant vision. Blessed am I, for the blessing of Brahma’s bliss keeping myself illumined.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Conduct in the world after enlightenment“

निन्दितः स्तूयमानो वा विद्वानज्ञैर्न निन्दति । न स्तौति किन्तु तेषां स्याद्यथा बोधस्तथा चरेत् ॥289॥

The enlightened people neither indulge in blame-game when criticized by the ignorant nor do they reciprocate their praises. The former behave in such a way that inspires the latter to strive for the knowledge of the Truth.

येनायं नटनेनात्र बुध्यते कार्यमेव तत् । अज्ञप्रबोधान्नैवान्यत्कार्यमस्त्यत्र तद्विदः ॥290॥

The wise person should conduct oneself in such a manner that develops a thirst for knowledge in the heart of naive people who do not know. To awaken those who are asleep is the only responsibility of the enlightened person in this world.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

The Panchdashi.423

Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Conduct in the world after enlightenment“

अविद्वदनुसारेण वृत्तिर्बुद्धस्य युज्यते । स्तनन्धयानुसारेण वर्तते तत्पिता यतः ॥287॥

The actions of an enlightened person are naturally in synch with the conduct of the ignorant people around. It is just as a doting father behaves like little ones when playing with one’s young children.

अधिक्षिप्तस्ताडितो वा बालेन स्वपिता तदा । न क्लिश्यति न कुप्येच्च बालं प्रत्युत लालयेत् ॥288॥

When these little children show disrespect or playfully beat the father, he neither gets angry nor feels bad. Instead he feels full of love and showers affection on them.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Conduct in the world after enlightenment“

विद्वांश्चेत्तादृशां मध्ये तिष्ठेत्तदनुरोधतः । कायेन मनसा वाचा करोत्येवाखिलाः क्रियाः ॥285॥

The enlightened person demonstrates action through body, mind and speech when surrounded by the the believers in action.

एष मध्ये बुभुत्सानां यदा तिष्ठेत्तदा पुनः । बोधायैषां क्रियाः सर्वा दूषयंस्त्यजतु स्वयम् ॥286॥

When amidst those aspiring for true knowledge, such person lets all energy be directed towards attainment of realization. In such situation s/he demonstrates the defects of performing action and exhorts them to abandon all criticism.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Action in the world after enlightenment“

य एवमतिशूरेण बोधेन न वियुज्यते । निवृत्त्या वा प्रवृत्त्या वा देहादिगतयास्य किम् ॥283॥

Engagement with or disengagement from action has no affect for the one who remains in-separable from the knowledge of the eternal truth. It is so because both the stages of action and the actionless-ness as well, relate to physical body only.

प्रवृत्तावाग्रहो न्याय्यो बोधहीनस्य सर्वथा । स्वर्गाय वापवर्गाय योजितव्यं यतो नृभिः ॥284॥

The one who has no inkling of the Eternal Truth, must always eagerly and enthusiastically participate in action for it is the duty of human being to remain active for attainment either of knowledge or of heaven. 

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Perception of the world after enlightenment“

आदावविद्यया चित्रैः स्वकार्यैर्जृम्भमाणया । युद्ध्वा बोधोऽजयत्सोद्य सुदृढो बाध्यतां कथम् ॥281॥

The eternal knowledge effortlessly vanquishes ignorance even at its zenith & while it is aided by its own adjuncts. What harm can this very ignorance cause when the very same knowledge is firmly established?

तिष्ठन्तुवज्ञानतत्कार्यशवाबोधेन मारिताः । न हानीर्बीध सम्राजः कीर्तिः प्रत्युत तस्य तैः ॥282॥

Let the marks signifying destruction of ignorance remain. The victorious Emperor has no fear of them, rather they are the signs and insignias of victory.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Perception of the world after enlightenment“

बाधितं दृश्यतामक्षैस्तेन बाधो न शङ्क्यते । जीवन्नाखुर्न मार्जारं हन्ति हन्यात्कथं मृतः ॥279॥

The dimension of duality, though transcended by knowledge, may continue to predominate the sensory perceptions but it can not influence the consciousness of the enlightened. Even a living rat can not kill a cat, what harm can a dead rat may cause to it.

अपि पाशुपतास्त्रेण विद्वश्चेन्न ममार यः । निष्फलेषुवितुन्नाङ्गो नङ्क्ष्यतीत्यत्र का प्रमा ॥280॥

When someone becomes so invincible that even the Pashupat can not cause any harm, how can a blunt weapon can kill such person?

(Pashupat, one of most potent weapon is depicted as metaphor for ignorance and its consequences while the blunt weapon stands for  enjoyments and sorrows perceived by the senses.)

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Action & Knowledge“

बुद्धश्चेन्न बुभुत्सेत नाप्यसौ बुध्यते पुनः । अबाधादनुवर्तेत बोधो न त्वन्यसाधनात् ॥277॥

Once the Reality is known, there arises no desire to know it again and consequently no need to make efforts to attain knowledge. The state of realization continues seamlessly and does not fade away so there is no necessity for its renewal.

नाविद्या नापि तत्कार्यं बोधं बाधितुमर्हति । पुरैव तत्त्वबोधेन बाधिते ते उभे यतः ॥278॥

Ignorance and its product i.e. the world of duality can not erase the existence of Reality. For a realized person ignorance already stands destroyed forever by the light of knowledge.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

The Panchdashi.417

Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Action & Knowledge“

देहवाग्बुद्धयस्त्यक्ता ज्ञानिनानृतबुद्धितः । कर्मी प्रवर्तयवाभिर्ज्ञानिनो हीयतेऽत्र किम् ॥275॥

Abandoning the body, speech, and intellect are abandoned as unreal and keeping the intelligence devoid of falsehood, why would a Gyanyogi (person of knowledge) feel concerned if a Karmyogi (believer in action) acts through these instruments of action?

प्रवृत्तिर्नोपयुक्ता चेन्निवृत्तिः क्वोपयुज्यते । बोधे हेतुर्निवृत्तिश्चेद्बुभुत्सायां तथेतरा ॥276॥

If engagement with action is not good for attainment of knowledge, should one disengage oneself from it?

In order to gain deeper insight about the path of knowledge one should understand that both, engagement with and disengagement from action, are essential for following Gyan Yog (path of knowledge).

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Followers of different paths: Action & Knowledge“

एवं चान्योन्यवृत्तान्तानभिज्ञौ बधिराविव । विवदेतां बुद्धिमन्तो हसन्त्येव विलोक्य तौ ॥273॥

If the followers of Gyan Yog (path of knowledge) and Karm Yog (path of action) enter into a dispute without getting to know about the other’s path, it will be a quarrel between two deaf persons. The enlightened people can only laugh at such conflicts.

यं कर्मी न विजानाति साक्षिणं तस्य तत्त्ववित् । ब्रह्मत्वं बुध्यतां तत्र कर्मिणः किं विहीयते ॥274॥

Let the knower of the Ultimate remain established in witness-consciousness state which is beyond the field of awareness of people who believe in action. The believers of Karm Yog lose nothing by such lack of knowledge about the Brahma.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Conflict between the actor and the witness-consciousness“

एवं च कलहः कुत्र सम्भवेत्कर्मिण मम । विभिन्नविषयत्वेन पूर्वापरसमुद्रवत् ॥271॥

Where is the question of conflict between one who acts and self as a witness? Both of them belong to different dimensions which are as far apart as eastern and western oceans.

वपुर्वाग्धीषु निर्बन्धः कर्मिणो न तु साक्षिणि । ज्ञानिनः साक्ष्यलेपत्वे निर्बन्धो नेतरत्र हि ॥272॥

The votaries of action remain engaged with organs of movement, speech and intellect forming operating system of action. They are least concerned with the presence of witness-consciousness. Whereas the enlightened one is fundamentally concerned only about the consciousness which forms no association and nothing else.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Actions of the Liberated Soul“

देवार्चनस्नानशौचभिक्षादौ वर्ततां वपुः । तारं जपतु वाक्तद्वत्पठत्वाम्नायमस्तकम् ॥269॥

Let the body perform worship, take bath, clean itself up or beg for alms and the mind should constantly be reciting Onkaar or be engaged in contemplation of scriptural teachings.

विष्णुं ध्यायतु धीर्यद्वा ब्रह्मानन्दे विलीयताम् । साक्ष्यहं किंचिदप्यत्र न कुर्वे नापि कारये ॥270॥

Let the intelligence be engaged in worship of Vishnu or be dissolved in Brahma, I remain the eternal witness doing nothing nor getting anything done.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Actions of the Liberated Soul“

व्यवहारो लौकिको वा शास्त्रीयोऽप्यन्यथापि वा । ममाकर्तुरलेपस्य यथारब्धं प्रवर्तताम् ॥267॥

One’s practical conduct might either be worldly, spiritual or different from the both but the enlightened person remains unaffected by any kind of conduct which occur as the outcome of their past actions.

अथवा कृतकृत्योऽपि लोकानुग्रहकाम्यया । शास्त्रीयेणैव मार्गेण वर्तेऽहं का मम क्षतिः ॥268॥

Or I might perform actions according to scriptural injunctions for the benefit of society. Such performance would not cause any harm to the enlightened one.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Actions of the Liberated Soul“

विक्षेपो नास्ति यस्मान्मे न समाधिस्ततो मम । विक्षेपो वा समाधिर्वा मनसः स्याद्विकारिणः ॥265॥

Since there is no distraction from reality for me (the enlightened one), the need for meditation does not arise. Distractions and efforts to be centered, both are states and efforts of fluctuating mind itself.

नित्यानुभवरूपस्य को मेऽत्रानुभवः पृथक् । कृतं कृत्यं प्रापणीयं प्राप्तमित्येव निश्चयः ॥266॥

To the one who realized one’s true nature as eternal and unchanging, the distinction between what has been accomplished (past actions) and what is yet to be done (future actions) disappears, as both are linked to and form part of the eternal present. (That there is no segregation of time and the subject of experience in dimension of Reality)

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

The Panchdashi.411

Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Actions of the Liberated Soul“

प्रारब्धकर्मणि क्षीणे व्यवहारो निवर्तते । कर्माक्षये त्वसौ नैव शाम्येद्ध्यानसहस्रतः ॥263॥

The worldly interactions come to an end when the accumulated actions wear out. But even the thousand sessions of meditation can not stop worldly transactions if the outcome of past action remain to be experienced.

विरलत्वं व्यवहृतेरिष्टं चेद्ध्यानमस्तु ते । अबाधिकां व्यवहृतिं पश्य ध्यायाम्यहं कुतः ॥264॥

One may practise contemplation and meditation in periodic sessions for attainment of the Truth according to one’s belief. But why should a knower meditate when his/her vision of reality is constant and uninterrupted.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Actions of the Liberated Soul“

विपर्यस्तो निदिध्यासेत्किं ध्यानमविपर्यये । देहात्मत्वविपर्यासं न कदाचिद्भजाम्यहम् ॥261॥

Let those, who are confused in their beliefs, contemplate and meditate for clarity. Why should I meditate when my consciousness has no convoluted identification with the body.

अहं मनुष्य इत्यादिव्यवहारो विनाप्यमुम् । विपर्यासं चिराभ्यस्तवासनातोऽवकल्पते ॥262॥

Even in absence of thought and conduct identifying oneself as human, the distortion and false identification creeps in owing to long-standing habits and impressions.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Actions of the Liberated Soul“

गुञ्जापुञ्जादि दह्येत नान्यारोपितवह्निना । नान्यारोपितसंसारधर्मानेवमहं भजे ॥259॥

The bunches of red berries on the shrub make it look like that the bush is on fire but such optical illusion does not affect the shrub. In the same way the activities and qualities attributed to the enlightened one by the others actually do not affect such person.

श‍ृण्वन्त्वज्ञाततत्त्वास्ते जानं कस्माच्छृणोम्यहम् । मन्यन्तां संशयापन्ना न मन्येऽहमसंशयः ॥260॥

Let those who know the truth, speak about it. Why should the enlightened one listen? Let those who are filled with doubts continue to doubt. The enlightened one , however, undoubtedly does not have any doubt.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Actions of the Liberated Soul“

व्याचक्षतान्ते शास्त्राणि वेदानध्यापयन्तु वा । येऽत्राधिकारिणो मे तु नाधिकारोऽक्रियत्वतः ॥257॥

Let those, who are competent to do so, deliberate over scriptures and teach the Veda. I hold no such authority as this is not my field and my need for action, whether good or bad, is now broken.

निद्राभिक्षे स्नानशौचे नेच्छामि न करोमि च । द्रष्टारश्चेत्कल्पयन्ति किं मे स्यादन्यकल्पनात् ॥258॥

I have no need to sleep or seek alms, nor do I bath or make offerings. All my activities are imagined by those who watch me doing all this. I have nothing to do with their imagination. 

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Worldly desires vs Supreme Bliss”

दुःखिनोऽज्ञाः संसरन्तु कामं पुत्राद्यपेक्षया । परमानन्दपूर्णोऽहं संसरामि किमिच्छया ॥255॥

Let the ignorant people desire wealth, wife, children and run after the worldly enjoyments. I am overflowing with supreme bliss. why should I engage with the worldly affairs?

अनुतिष्ठन्तु कर्माणि परलोकायियासवः । सर्वलोकात्मकः कस्मादनुतिष्ठामि किं कथम् ॥256॥

Let the people pursuing pleasures of heaven, perform prescribed rituals. My expanse envelops all the worlds. Where and what for, should I undertake such ceremonies.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Contentment, the seventh stage of Jiva’s evolution”

ऐहिकामुष्मिकव्रातसिद्ध्यै मुक्तेश्च सिद्धये । बहु कृत्यं पुरास्याभूत्तत्सर्वमधुना कृतम् ॥253॥

The vows or observances undertaken for the sake of worldly and spiritual attainments are finally directed towards liberation. All such practices that were done  by the aspirant before realization are considered altogether fulfilled at this moment.

तदेतत्कृतकृत्यत्वं प्रतियोगिपुरःसरम् । अनुसन्दधदेवायमेवं तृप्यति नित्यशः ॥254॥

Such fulfillment of duties performed in the past might create new causality before the aspirant. But by constant engagement with & contemplation over Reality, one finds eternal contentment in present state of liberation.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Contentment, the seventh stage of Jiva’s evolution”

किमिच्छन्निति वाक्योक्तः शोकमोक्ष उदीरितः । आभासस्य ह्यवस्थैषा षष्ठी तृप्तिस्तु सप्तामि ॥251॥

 From the earlier statement “what does one wish for?” flows the liberation from suffering. This marks the sixth stage of Jiva’s evolution. The seventh stage marking attainment of perfect contentment is being is now being taken up.

Seven stages of Jiva, also known as Chidabhaas:-

(1) Ajnana: Ignorance, also known as Avidya        (2)Avarana: veiling, or concealment        (3)Vikshepa: Projection, where there is an erroneous understanding of the self        (4)Paroksha Jnana: Indirect knowledge       (5)Aparoksha Jnana : Direct knowledge          (6)Shoka Nivritti: The end of suffering, otherwise known as moksha          (7)Tripti: Contentment…..The seventh stage

साङ्कुशा विषयैस्तृप्तिरियं तृप्तिर्निरङ्कुशा । कृतं कृत्यं प्रापणीयं प्राप्तमित्येव तृप्यति ॥252॥

Satisfaction derived from enjoyment of the external world is always constrained and comes to an end but the contentment arising from liberation is unlimited and unbridled. This contentedness surging from direct perception envelops the Jiva with the feeling that all that was ever desired, has been attained and everything that was meant for enjoyment, has been enjoyed.  (Nothing is now left to be desired or enjoyed)

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Mistaken Identity of the Reflected intelligence”

व्रताभावाद्यदाध्यासस्तदा भूयो विविच्यताम् । रससेवी दिने भुङ्क्ते भूयो भूयो यथा तथा ॥249॥

An individual, fallen into the trap of false identification or attachment due to the absence of self-discipline or adherence to spiritual practices, should consistently reflect on the Reality through practice of discretion like a person who is fond of flavors keeps relishing the taste of food many times during the day.

शमयत्यौषधेनायं दशमः स्वव्रणं यथा । भोगेन शमयित्वैतत्प्रारब्धं मुच्यते तथा ॥250॥

The grieving tenth man may treat the wounds in head by application of the medicine and regain health. Much in the same way a knower of reality exhausts the impact of accumulated actions by calmly going through them to be liberated.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Mistaken Identity of the Reflected intelligence”

दशमोऽपि शिरस्ताडं रुदन्बुद्ध्वा न रोदिति । शिरोव्रणस्तु मासेन शनैः शाम्यति नो तदा ॥247॥

In the anecdote discussed earlier (where the tenth man was apparently drowned in the river), the tenth man who was crying and beating his head head in grief, instantaneously stops doing so on realising that he himself was the tenth man. Still the wound caused on the head owing to beating takes month to heal.

दशमामृतिलाभेन जातो हर्षो व्रणव्यथाम् । तिरोधत्ते मुक्तिलाभस्तथा प्रारब्धदुःखिताम् ॥248॥

On realizing that the all are alive and well, the person who was counting, rejoices and forgets the pain of grief and wound. Similarly a person forgets miseries arising from impact of accumulated actions on realization of the Self/Brahman.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Identification of Jiva with Body”

एवमारब्धभोगोऽपि शनैः शाम्यति नो हठात् । भोगकाले कदाचित्तु मर्त्योऽहमिति भासते ॥245॥

The outcome of accumulated actions does not come to halt suddenly but fade away gradually. In the course of experiencing such outcome, even the enlightened ones occasionally tend to think that they are mortal (identification with body). 

नैतावतापराधेन तत्त्वज्ञानं विनश्यति । जीवन्मुक्तिव्रतं नेदं किन्तु वस्तुस्थितिः खलु ॥246॥

But such occasions can never belie the fact of experiencer’s having attained the state of Self-realization. Jeevanmukti i.e. liberation from the worldly life, is not a way of practice in penance but an actual state of being one with Brahma.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Mistaken Identity of the Reflected intelligence”

यावत्स्वदेहदाहं स नरत्वं नैव मुञ्चति । तावदारब्धदेहः स्यान्नाभासत्वविमोचनम् ॥243॥

In case of self-immolation the human identity remains intact till the last moment. Much in the same way the Chidabhaas keeps its identification with the bodies till the fructification of accumulated actions last i.e. till its last moment of merger into Brahma.

रज्जुज्ञानेऽपि कम्पादिः शनैरेवोपशाम्यति । पुनर्मन्दान्धकारि सा रज्जुः क्षिप्तोरगी भवेत् ॥244॥

Trembling in body only gradually fades even after the person realises one’s erroneously mistaking rope as a snake and a faint terror of the snake being there keeps haunting that person in the darkness.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“The Consciousness & Its reflection”

यो ब्रह्म वेद ब्रह्मैव भवत्येवेति श्रुतिम् । श्रुत्वा तदेकचित्तः सन्ब्रह्म वेत्ति न चेतरत् ॥241॥

Scriptures declare that one who knows Brahma becomes Brahman. One who contemplates over and imbibes this declaration, becomes one with Brahma.

देवत्वकामा ह्यग्न्यादौ प्रविशन्ति यथा तथा । साक्षित्वेनावशेषाय स्वविनाशं स वाञ्छति ॥242॥

People desirous of attaining divine stature tend to destroy their physical being through fire or water. So does the Chidabhaas renounces its identity to be absorbed in Brahma.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“The Consciousness & Its reflection”

गृहीतो ब्राह्मणो म्लेच्छैः प्रायश्चित्तं चरन्पुनः । म्लेच्छैः सङ्कीर्यते नैव तथाभासः शरीरकैः ॥239॥

A brahman, touched by a person of low caste, has to undertake penance so that avoidance of such contact becomes a nature. So does the Chidabhaas after dissociation from bodies, becomes careful not to come in touch with them again through meditation.

यौवराज्ये स्थितो राजपुत्रः साम्राज्यवाञ्छया । राजानुकारी भवति तथा साक्ष्यनुकार्ययम् ॥240॥

The crowned prince emulates the king so that eventual ascent to the throne feels natural. So does Chidabhaas conducts itself like the Kutastha to keep its merger natural and smooth.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Three bodies vs Reflected Consciousness”

आवृत्तपापनूत्यर्थं स्नानाद्यावर्तते यथा । आवर्तयन्निव ध्यानं सदा साक्षिपरायणः ॥237॥

Just as a serial sinner repeatedly repents and undertakes penance through bathing etc, Chidabhaas to keeps meditating on Kutastha for purification from illusions and ultimately submits to the Eternal Witness.

उपस्थकुष्ठिनी वेश्या विलासेषु विलज्जते । जानतोऽग्रे तथाभासः स्वप्रख्यातौ विलज्जते ॥238॥

A prostitutes hesitates in decorating herself to charm someone who knows that she suffers from gonorrhea. So does Chidabhaas who has come to know of grand illusion feels ashamed in considering itself as doer and enjoyer before the Kutastha.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Three bodies vs Reflected Consciousness”

अयथावस्तुसर्पादिज्ञानं हेतुः पलायने । रज्जुज्ञानेऽहिधीध्वस्तौ कृतमप्यनुशोचति ॥ २३४॥

A person runs away if a rope is mistaken for a snakes. But when that misperception is removed that fellow realizes the mistake and feels embarrassed.

मिथ्याभियोगदोषस्य प्रायश्चित्तत्वसिद्धये । क्षमापयन्निवात्मानं साक्षिणं शरणं गतः ॥ २३५॥

If someone falsely accuses the other person  but later on repents on knowing the truth and seeks forgiveness. Much in the same way the Chidabhaas humbly submits to the Kutastha (on realization of its false identification with the bodies).

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Three bodies vs Reflected Consciousness”

पुत्रदारेषु तृप्यत्सु तृप्यामीति यथा वृथा । मन्यते पुरुषस्तद्वदाभासोऽप्यभिमन्यते ॥233॥

An ordinary person experiences agony when his wife or son suffers. Similarly, Chidabhaas also experiences the afflictions of bodies without any cogent reason.

विविच्य भ्रान्तिमुज्झित्वा स्वमप्यगणयन् सदा । चिन्तयन्साक्षिणं कस्माच्छरीरमनुसंज्वरेत् ॥234॥

Through discrimination and constantly contemplating about the Absolute Self, the Chidabhaas can relieve itself of its identification with the bodies. Then how can it remain afflicted with bodily pains?

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Three bodies vs Reflected Consciousness”

साक्षिसत्यत्वमध्यस्य स्वेनोपेते वपुस्त्रये । तत्सर्वं वास्तवं स्वस्य स्वरूपमिति मन्यते ॥231॥

The Chidabhaas eclipses the Witness consciousness and identifies itself with the three bodies. It comes to believe that these bodies (gross, subtle and causal) are its real selves.

एतस्मिन्भ्रान्तिकालेऽयं शरीरेषु ज्वरत्स्वथ । स्वयमेव ज्वरामीति मन्यते हि कुटुम्बिवत् ॥232॥

Just as an infatuated person experiences the agony of one’s family as one’s own sufferings, so does the Chidabhaas go through the afflictions of three bodies as its own, as long as such illusion lasts.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“Three bodies vs Reflected Consciousness”

चिदाभासे स्वतः कोऽपि ज्वरो नास्ति यतश्चितः । प्रकाशैकस्वभावत्वमेव दृष्टं न चेतरत् ॥229॥

Yet, Chidabhaas does not have any affliction of its own because of its being a reflection of consciousness itself. Consciousness and its reflection are perceived (not because of inherent constituent but) because of their being self-luminous by nature which needs no medium.

चिदाभासेऽप्यसम्भाव्या ज्वराः साक्षिणि का कथा । एवमेवैकतां मेने चिदाभासो ह्यविद्यया ॥230॥

Then how can the Kutastha, the eternal unaffected witness, can be attributed with  afflictions when nothing such constituent exist in Its reflection? It happens so because in its ignorance the Reflection (Chidabhas) comes to identify itself with the bodies but attributes the reflected afflictions to the Consciousness.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“The three bodies and their elements” 

एते ज्वराः शरीरेषु त्रिषु स्वाभाविका मताः । वियोगे तु ज्वरैस्तानि शरीराण्येव नासते ॥227॥

These afflictions (as described in earlier verses) are said to be intrinsic to the three bodies (gross, subtle and causal). Without these features, the bodies become dysfunctional.

तन्तोर्वियुज्येन्न पटो वालेभ्यः कम्बलो यथा । मृदो घटस्तथा देहो ज्वरेभ्योऽपीति दृश्यताम् ॥228॥

Just as there is no fabric without the constituent threads, no blanket without wool and no pot without clay, the bodies come into being through these elements/afflictions only.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“The subtle and the causal bodies” 

कामक्रोधादयः शान्तिदान्त्याद्या लिङ्गदेहगाः । ज्वराद्वयेऽपि बाधन्ते प्राप्त्याप्राप्त्या नरं क्रमात् ॥225॥

Anger and desire mark the subtle body on one hand and discipline, calmness and serenity on the other. Both sets of features gradually come to control the individual either by their presence or absence.

स्वं परं च न वेत्त्यात्मा विनष्ट इव कारणे । आगामिदुःखबीजं चेत्येतदिन्द्रेण दर्शितम् ॥226॥

Indra, the king of demigods, displayed that the causal body carries the seeds of gross and subtle bodies in their dormant forms including their impending miseries and is not aware either of itself or the others.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma” 

स्थूलं सूक्ष्मं कारणं च शरीरं त्रिविधं स्मृतम् । अवश्यं त्रिविधोऽस्त्येव तत्र तत्रोचितो ज्वरः ॥223॥

The body is considered to be of three types namely gross, subtle and causal. And each one is subject to it specific afflictions or tendencies.

वातपित्तश्लेष्मजन्या व्याधयः कोटिशस्तनौ । दुर्गन्धित्वं कुरूपत्वं दाहभङ्गादयस्तथा ॥224॥

The gross body, composed of (five elements categorized as) Vata, Pitta and Shleshma (kaph) is the playfield for several diseases and many other issues like odour, deformity, inflammation and fractures.

• Vata: Air and ether, associated with movement, breathing, and the nervous system
• Pitta: Fire and water, associated with metabolism, digestion, body temperature, intellect, and emotions
• Kapha: Water and earth, associated with structure, firmness, stability, and fluid balance

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

यदा स्वस्यापि भोक्तृत्वं मन्तुं जिह्रेत्ययं तदा ।साक्षिण्यारोपयेदेतदिति कैव कथा वृथा ॥221॥

For one who is embarrassed to think of oneself as enjoyer, it appears pointless that such being will attempt to project the idea of being the enjoyer over Kutastha, the non-attached witness consciousness.

इत्यभिप्रेत्य भोक्तारमाक्षिपत्यविशङ्कया ।कस्य कामायेति ततः शरीरानुज्वरो न हि ॥222॥

Having thus concluded, casting doubt upon the experiencer, ‘For whose desire is it?’ and thus certainly realizing the transient and illusory nature of the worldly experience, the enlightened ones no longer desire and consequently do not suffer. 

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

विविच्य नाशं निश्चित्य पुनर्भोगं न वाञ्छति । मुमूर्षुः शायितो भूमौ विवाहं कोऽभिवाञ्छति ॥219॥

When the Chidabhaas (the reflection of Brahma in intelligence, also known as jiva) comes to know of its transience or impermanence, no longer can nurse the desire for pleasure. Can a person lying on the ground awaiting death, think of getting married?

जिह्रेति व्यवहर्तुं च भोक्ताहमिति पूर्ववत् । छिन्ननास इव ह्रितः क्लिश्यन्नारब्धमश्नुते ॥220॥

Such person is mortified to see oneself as enjoyer as it used to and keeps enduring the outcome of accumulated action quietly with acute embarrassment as if one’s nose has been chopped off.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

मायिकोऽयं चिदाभासः श्रुतेरनुभवादपि ।इन्द्रजालं जगत्प्रोक्तं तदन्तःपात्ययं यतः ॥217॥

The scriptures and experience both establish that Chidabhaas or the reflected intelligence is a product of Maya. This whole physical world, including this reflection is an illusion or magician’s trick.

विलोपोऽस्य सुषुप्त्यादौ साक्षिणा ह्यनुभूयते ।एतादृशं स्वस्वभावं विविनक्ति पुनः पुनः ॥218॥

The immutable witness consciousness observes dissolution of Chidabhaas during deep sleep. This, therefore, establishes that this reflection is unreal. By constantly watching the movements of the reflection, one comes to discern its unreality and its being distinct from Kutastha.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

त्रिषु धामसु यद्भोग्यं भोक्ता भोगश्च यद्भवेत् । तेभ्यो विलक्षणः साक्षी चिन्मात्रोऽहं सदाशिवः ॥215॥

In all three dimensions, the Supreme Self, distinct from and beyond the experiencer & the experienced, who witnesses the experience exists as pure consciousness, the eternal Shiva. 

एवं विवेचिते तत्त्वे विज्ञामयशब्दितः । चिदाभासो विकारी यो भोक्तृत्वं तस्य शिष्यते ॥216॥

With the essence of reality so discerned, the intelligence sheath or the reflection of Supreme Consciousness is acknowledged and termed as the enjoyer or experiencer which is subject to constant flux.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

जाग्रत्स्वप्नसुषुप्त्यादि प्रपञ्चं यत्प्रकाशते । तद्ब्रह्माहमिति ज्ञात्वा सर्वबन्धैः प्रमुच्यते ॥213॥

When a person comes to realize one’s oneness with the Brahma, the immutable, which illuminates the three worlds of waking, dreaming and deep sleep, s/he is released from all the bondage.

एक एव आत्मा मन्तव्यो जाग्रत्स्वप्नसुषुप्तिषु । स्थानत्रयव्यतीतस्य पुनर्जन्म न विद्यते ॥214॥

One should know the Self as omnipresent in waking, dreaming and deep sleep state. Such self that knows itself to transcend the three phases of consciousness, attains freedom from rebirth.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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Chapter-7 (continues)

!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

यत्र यद्दृश्यते द्रष्टा जाग्रत्स्वप्नसुषुप्तिषु । तत्रैव तन्नेतरत्रेत्यनुभूतिर्हि संमता ॥211॥

It is common-day experience for everyone that waking. dreaming and deep sleep are distinct stages but the consciousness that experiences remains same.

स यत्तत्रेक्षते किंचित्तेनानन्वागतो भवेत् । दृष्ट्वैव पुण्यं पापं चेत्येवं श्रुतिषु डिण्डिमः ॥212॥

And the scriptures also mandate that the good & evil actions causing  pleasures & pains in one state are not carried over in the another.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

कौशलानि विवर्धन्ते तेषामभ्यासपाटवात् ।यथा तद्वद्विवेकोऽस्याप्यभ्यासाद्विशदायते ॥209॥

These worldly persons, through consistence and perseverance, keep improving their skills in their chosen fields of actions. Similarly one who aspires for liberation should persistently practice and contemplate over the concept of distinction of physical being and the absolute Self.

विविञ्चता भोक्तृतत्त्वं जाग्रदादिष्वसङ्गता ।अन्वयव्यतिरेकाभ्यां साक्षिण्यध्यवसीयते ॥210॥

One can discern the real nature of experiencer by constantly distinguishing between what is unchanging or perpetual and what keeps varying in three states of consciousness (waking, dreaming and deep sleep). This way the examiner comes to know about the ever detached witness.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

जपयागोपासनादि कुरुते श्रद्धया यथा । स्वर्गादिवाञ्छया तद्वच्छ्रद्दध्यात्स्वे मुमुक्षया ॥207॥

People desiring heaven chant mantra, perform ceremonies and worship with intent to ensure their wish fulfillment. A seeker should similarly adopt the same diligence in pursuit of the Self.

चित्तैकाग्र्यं यथा योगी महायासेन साधयेत् । अणिमादिप्रेप्सयैवं विविच्यात्स्वं मुमुक्षया ॥208॥

Just as a yoga adept patiently practices concentration of mind with great perseverance to attain supernatural powers of becoming huge or small in size, a seeker should also adopt similar diligence to experience the distinction of body and the Self. 

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

स्रक्चन्दनवधूवस्त्रसुवर्णादिषु पामरः । अप्रमत्तो यथा तद्वन्न प्रमाद्यति भोक्तरि ॥205॥

As the vile people remain engaged in things of enjoyment like garlands, sandal, fragrances clothes, gold, women etc, the aspirants keep their attention fixed on the Self and never falters.

काव्यनाटकतर्कादिमभ्यस्यति निरन्तरम् । विजिगीषुर्यथा तद्वन्मुमुक्षुः स्वं विचारयेत् ॥206॥

Just as one desirous of winning over opponents, continuously studies poetry, drama, logic, etc., the seeker of truth desiring liberation, keeps reflecting upon the Supreme Self.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)

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!तृप्तिदीपोनाम – सप्तमः परिच्छेदः!

The Flame of Contentment.

“I am Brahma”

या प्रीतिरविवेकानां विषयेष्वनपायिनी । त्वामनुस्मरतः सा मे हृदयान्मापसर्पतु ॥203॥

“Let my heart be surrendered to the Ultimate Self and be filled with such intense love and longing that the ignorant earthly people experience for the worldly objects of enjoyment.”

इति न्यायेन सर्वस्माद्भोग्यजाताद्विरक्तधीः । उपसंहृत्य तां प्रीतिं भोक्तर्येवं बुभुत्सते ॥204॥

Remaining immersed in such prayer, the aspirant might lose interest in all worldly objects in surroundings and experience longing for the Ultimate Self and desire to know It.

https://sanskritdocuments.org/doc_z_misc_major_works/panchadashi.html

(The Panchdashi continues in Seventh Chapter)