Commentary on the Panchadasi: 25. Swami Krishnananda.

"Chinmaya Mission":

Jhansi witnessed a spiritually enriching Chinmaya Gyan Yajna conducted by Swami Abhedananda, drawing a large number of seekers, students, and devotees. The program was organized and anchored by Secretary Er. Mukesh Gupta along with the Chinmaya Jhansi Parivar, under the guidance of Br. Raghavendra Chaitanya.

The discourse series covered themes such as “Ram Aayengey” (based on the Manu–Shatarupa prasang), Gita Panchamrit, and Ram Navami Mahotsav. Swamiji emphasized that true happiness lay within and that life transformed through Nishkama Karma, Ananyata, and complete surrender, guiding seekers from individual to universal consciousness. His engaging style attracted large audiences throughout.

Special sessions included a BIET engineering student talk on holistic personality development and a women empowerment session highlighting inner strength and values. The Ram Navami celebrations, with 108 Ram Naam chanting and soulful bhajans by Anuja Sahai, created a deeply devotional atmosphere.

Swamiji also visited the newly built boundary wall of the Jhansi Ashram bhumi. The week-long Yajna blended knowledge, devotion, and practical wisdom, leaving a lasting impact on all sadhaks.

=========================================================================================================

Saturday 11, April 2026, 05:15.
BOOKS
UPANISHAD 
Commentary on the Panchadasi: 25. 
Discourse 6
Chapter 1: Tattva Viveka – Discrimination of Reality
Mantras - 54-65
SWAMI KRISHNANANDA
Post-25.

=========================================================================================================

Manram-57: Vṛttī nāma nuvṛttistu prayat nāt pratha mādapi, adṛṣṭā sakṛda bhyāsa saṁskāra sacivād bhavet 

Vṛttī nāma nuvṛttistu prayat nāt pratha mādapi, adṛṣṭā sakṛda bhyāsa saṁskāra sacivād bhavet (57). These memories of samadhi persist on account of various factors such as the effort involved in the very practice itself, and the association of ideas caused by meritorious deeds that we performed in the previous birth. Experience comes through two factors—or three, we may say. Sometimes we say four.

Firstly, there is the effect of the effort that we put forth. We are so anxious, so eager and honest in this practice that this practice produces an effect. Secondly, there is God's grace itself. Thirdly, there is the blessing of the Guru. Fourthly, there is the effect of the purvapunya, or the meritorious deeds that we performed in the previous birth. All these factors come together in causing our experience of samadhi and also the memory thereafter of having experienced it.

Yathā dīpo nivāta stha ityādibhi ranekadhā, bhagavā nima mevā rtham arjunāya nyarū payat (58). 

There is a quotation in the Sixth Chapter of the Bhagavadgita which is quoted here. Yathā dīpo nivātastho neṅgate sopamā smṛtā, yogino yata-cittasya yuñjato yogam ātmanaḥ (B.G. 6.19): As the flame of a lamp placed in a windless place is fixed and never oscillates, in the state of samadhi, consciousness gets fixed in identity with universality.

What happens in samadhi? All the karmas that we did in the past—crores and crores of karmas that we did in all the series of births through which we have passed, endless migrations and transmigrations—these actions get burnt up. They get dissolved, just as every particle of darkness is dissolved before the light of the sun and every particle of mist gets dissolved when the sun rises. Every little karma that we did gets pounded to dust and dissolved, even if these karmas were accumulated through centuries and aeons of our transmigratory life. In one second they are destroyed, as a spark of light from a matchstick can reduce to ashes even a mountain of straw. It may look like a mountain, and the matchstick is so small, but the quality of the fire that is in the matchstick is enough to reduce the entire heap to ashes. The heap of karmas will be destroyed in one instant by the experience of this identity of consciousness with the Universal, though it is only a temporary experience and there is a rising up from it afterwards.

Anādā viha saṁsāre sañcitāḥ karma koṭayaḥ, anena vilayaṁ yānti śuddho dharmo vivar dhate (59). 

Dharma megha samadhi is the word used in the sutra of Patanjali. Dharma megha samadhi supervenes. Righteousness rains on our head, as it were. Here, righteousness does not mean merely good behaviour and nice speech, polite conduct, etc. The righteousness which rains upon us like torrential clouds, dharma megha, is actually the identity of our consciousness with the cosmic order and law. In Vedic language, we get identified with the cosmic satya and rita. That is, we do not have to be instructed to do this, to do that. We know what is to be done.

This state of affairs supervenes mostly in Krita Yuga where, as they say, righteousness rules the world. Righteousness is the nature of the cosmic order of things, identified with which, everyone knows his duty. In Krita Yuga—the Golden Age, as they call it—there was no governmental system. There was no ruler, and there was no instructor. There was nobody to say what must be done and what must not be done, because all were identical in their knowledge and capacity, and everyone was identified with the Cosmic Truth.

This kind of knowledge, this kind of power, this kind of experience will be our blessing when dharma megha samadhi ensues. This is the earliest stage of samadhi, where there is a sudden lifting up of our consciousness to a universal state of the perception of the integratedness of all things, the interrelatedness of all things, and we are identical with every little bit of matter, and all space and time, entire galaxies. We will feel that everything, including the sun and the moon and the stars, is hanging on our body. Such universality will be experienced: śuddho dharmo vivar dhate.

Dharma megha mimaṁ prāhus samādhiṁ yoga vittamāḥ, varṣa tyeṣa yato dharmā mṛta dhārā ssaha sraśaḥ (60). 

This experience in samadhi is called dharma megha. Megha is a cloud; a cloud that rains dharma is called dharma megha. When it happens in samadhi, that samadhi is called dharma megha samadhi.

Samādhiṁ yoga vittamāḥ: Knowers of yoga call this great, wonderful experience as dharma megha samadhi. Why is it called that? Varṣa tyeṣa yato dharmā mṛta dhārā ssaha sraśaḥ: Millions of torrents fall on the consciousness of the meditator in the form of a nectarine bath of the consciousness of law and order, satya and rita. That is, we begin to feel, to face, as it were, the very face of God, because when rita and satya, law and order—not to be identified with the law and order of the national governments of the Earth, but a cosmical law and order—becomes the experience of our consciousness, we identify with everything, even with a leaf. The leaves of a tree and every little sand particle start dancing before us. Nectar falls like rain coming from all places. The universal rain drenches and inundates the consciousness of the meditator, and we are bathed in this nectarine experience of cosmic universality.

*****

Next
Mantras - 61&62.
Amunā vāsanā jale niśśeṣaṁ pravi lāpite, samūlon mūlite puṇya pāpākhye karma sañcaye (61). 
Vākya maprati baddham sat prāk parokṣā vabhāsite, karā malaka vad bodham aparokṣaṁ prasūyate (62).
Continue

====================================================================================================