Panchadasi-Chapter 1- Summary

Hari Aum

Prostrations to my Guru. Prostrations to All.

Bowing down to the feet of the Guru who is nothing but the Ultimate Reality of Brahman, let us conclude learning of Panchadasi Chapter 1 by summarizing it.

After prostrating to the feet of Guru, Vidyaranya starts with the nature of the Self. Self is of the nature of Existence-Consciousness-Bliss Absolute. Vidyaranya talks about the nature of the Self by analyzing through the three states (waking, dream and deep-sleep). During the waking state we perceive so many objects through the sense organs. The objects in the world are different, but the Consciousness which is responsible for the cognition of the object is one only. Though there are different objects, there are not many Consciousness, but it is only one Consciousness because of which the world is perceived. The experience that one has during the waking state makes an impression in the mind and comes out in the form of dream during the sleep. It is the same Consciousness which was illuming the objects of the world during the waking state, illumines the dream world also. This can be known when the person wakes up and says “I had a nice dream”. In deep sleep there is no duality. All the sense organs and the mind merge into the cause and the person experiences only Bliss and nothing else. Though there is no existence of any objects, the consciousness still exists during deep sleep. The person who slept nicely wakes up and says “I don’t know what happened after I slept, but I slept happily”. Whatever a person experiences will stay as the memory and this knowledge of “I don’t know” is also illumined by the Consciousness. It is the same person who was slept happily wakes up and says I slept happily. Thus we can say that the consciousness exists on all the three states as a witness and independent. This is the experience of one in one day, in the same way the experience continues to many months, years, centuries, ages etc and thus we can say that Consciousness is eternal, that which exists all the time. Also the Self is the highest object of love because it is the sake of happiness of the Self, we seek everything in the world and there is no one who will hate oneself. Even when one commits suicide, it is for the sake of the happiness of Self, to avoid the sorrowful experience at that moment, one commits it. Everything is loved for the sake of Self, but Self is not loved for the sake of anything else and hence we can say that Self is the Supreme object of love. Thus through logic, it is proved that Self is of the nature of Existence-Consciousness-Bliss, which is similar to the nature of the Ultimate Reality of Brahman, which is told in Srutti also.

Self is only the witness of world and hence is not affected anything. The Self is not known because of ignorance. If the Self is not known then there cannot be highest bliss as Self alone is the nature of Absolute Bliss. If the Self is known then there will not be desire for any other objects. But we cannot say that we don’t know our Self, it is known but yet not known. In a crowd of students chanting Vedas, the father can recognize his son’s voice, but because of the chorus, he will fail to recognize the peculiarities of the voice. In the similar way, though the Self is known, its real nature as Sat-Chit-Anandam is not known because of the obstacle of ignorance. Vidyaranya then explains about Jiva and Isvara. The Blissful Brahman gets reflected in the prakriti (which is composed of Satva, rajas and tamas) and the prakriti is of two types. Prakriti which is of pure sattva is Maya and the reflection of Brahman on Maya is called Isvara. Prakriti which is the mix up of Sattva with rajas and tamas is called avidya and the reflection of Brahman on Avidya is called Jiva. Both Maya and Avidya are only an illusion in the Reality, they only seem to exist, but what is eternally existent is only Brahman. Avidya forms the causal body of the Jiva and the Jiva who identifies himself with the causal body is called prajna.

From the Tamasic part of prakriti came the five elements (ether, air, fire, water and earth) at the command of Isvara and for the experience of Prajna. From the satva part of the five elements came the five organs of perception and also Mind and Intellect. From the Rajas part of the five elements came the five organs of action and the five vital airs. Thus the five organs of perception, five organs of action, five vital airs, mind and intellect, totally seventeen, form the subtle body of the Jiva. Jiva who identifies himself with the subtle body is called Taijasa (vyashti or individual level) and Isvara who identifies himself with the subtle body is called Hiranyagarbha (samashti or collective level). Isvara has knowledge of his own nature of Self and sees the world as his own Self, but Jiva lacks this knowledge because of ignorance and hence under the control of Maya. Isvara created the world and the objects through the power of Maya for the Jiva to enjoy. The gross body if formed through the process called Panchikarana in which each element is divided into two halves, one half is that element and the other half is again divided among the rest of the elements. This forms the gross body of the Jiva. Jiva who identifies himself with the gross body is called Viswa and the Isvara who identifies himself with the gross body is called Vaisvanara.

Because of the ignorance of ones own Self, the Jiva sees the objects of the world as different from oneself and thus desires for the object. The desires are converted to action. Thus they perform action for the sake of enjoyment and again they enjoy performing action. Like the worm which moves from whirlpool to whirlpool, the Jiva go through birth after birth in enjoying the results of action and in performing the action to enjoy and hence they never attain peace. But due to some good actions performed during a birth, as a fruit of action a compassionate Guru, who has already established in Brahman, will come to help our way out from the vicious circle of birth and death by instructing to differentiate between the different sheaths to realize ones own nature of Bliss. The five sheaths of the Self are food sheath, Vital air sheath, the mind, the intellect and the bliss sheath. The gross body which is the effect of the process called Panchikarana of the five elements form the food sheath. The five vital airs namely prana, apana, vyana, udana and samana along with the five organs of action form the vital air sheath. The doubting mind along with the five organs of perception form the mind sheath and the decisive intellect along with the five organs of perception form the intellect sheath. The causal ignorance where there is no dualities form the Bliss sheath. Due to the identification of Jiva with any of the sheaths, assumes the nature of that Sheath as the Self.

The Self can be discriminated from the five sheaths through the logic called Anvaya and Vyathireka. The gross body which was present during the waking state is not present during the dream state. But the consciousness still exists both during the waking state and the dream state. When the gross body is not present, the Consciousness is present, this is anvaya. The Consciousness is present even when there is no gross body, this is vyathireka and thus the Self is different from the gross body. The dream world which is experienced during sleep is not present in the deep sleep, but the Consciousness is there present in both the states. The mind which is experienced during the dream state is not present in the deep-sleep state but the Consciousness is present in both the state, this is anvaya. The Consciousness is present even when there is no experience of the subtle body, this is vyathireka, and thus the Self is different from the subtle body. The ignorance that is present in deep-sleep is not present in the state of Samadhi but the Consciousness is present in both the states, this is anvaya. The Consciousness is present even when there is no ignorance, this is vyathireka and thus the Self is different from the causal body as well. Thus through this logic, one can distinguish the Self from the different sheaths.

Once the seeker distinguishes the Self from the different sheaths, his mind will be purified, and will be able to apprehend the teaching of the Reality from the Guru. The Guru thus instructs the seeker by the Mahavakya “Tat Tvam Asi”. The word “Tat” denotes the Brahman who through the power of illusory Maya creates the world and objects for the Jivas to enjoy. The word “Tvam” denotes the Jiva who because of illusory avidya thinks the objects of the world as different from oneself and thus desires to do the action. The word “Asi’ shows that the real identity between the Jiva and the Isvara. The ignorance which seems to exist for the Jiva is only an illusion and it will vanish once the Jiva realizes ones own nature of the Self. Isvara has the upadhi of Maya and Jiva has the Upadhi of Avidya. When the Upadhis are removed from both Jiva and Isvara, it is only the Ultimate Reality of Brahman shining in both of them. That indivisible Supreme Brahman of the nature Sat-Chit-Anandam is the Ultimate goal of every seeker

An objection is raised by the opponent whether the Brahman which is the Ultimate Goal is with attributes or without attributes? If it is with attributes then it is illusory and if it is without attributes then it cannot be found anywhere nor it is possible to find it. To this Vidyaranya asks the counter question as to whether the objection raised is related to entities with attributes or without attributes. If the entity that is without attributes, then it is a absurd as it will mean attribute or attributeless. If the entity is with attributes then it will involve four logical faults like anavastha or infinite regression, chakraka or circular reasoning, Atmasraya or Self dependence and Anyonyasraya or Mutual dependence. This is extended to other objects of the world having substance, species, quality, action or relationship. Therefore it can be answered as the attributes that is seen as the very nature of the object. But the Self which is the substratum of every object is untouched by these attributes and hence these attributes can only be an illusion in the Reality.

Vidyaranya then tells about the Vedantic Sadhana for the seeker. The seeker has to learn about the Reality from the competent Guru for a length of time, Sravanam. After listening from the Guru, the seeker has to validate the teaching of the Guru in the mind through logics, Mananam. When the Sravanam and Mananam are done, all doubts on the Reality will be gone and thus the seeker will be in a position to contemplate on the Reality, Nidhidhyasana. When the seeker meditates on the Self, single-pointedly, he merges into the Self, and enjoys the bliss of the Self Consciously. This is called Nirvikalpa Samadhi. In the Nirvikalpa Samadhi, there is no duality like the deep-sleep, but in deep sleep there is ignorance whereas in Samadhi the seeker is aware of the bliss. When the seeker comes out of the Nirvikalpa Samadhi, the seeker recollects the bliss during the state and contemplates on the Self. The seeker then has to put effort towards contemplating on the Self so that the state of Nirvikalpa Samadhi is maintained in other times also. When the seeker constantly contemplates, the results of karmas get reduced and thus the obstacles also reduce and will help one to move closer to the Reality. Vidyaranaya also shows the reference from Bhagavat Gita where Krishna tells the same thing to Arjuna, when a seeker constantly contemplates on the Self he will be firmly established in the Self like the flame in a breezeless spot. This constant contemplation on the Self is the Ultimate Duty of every seeker and when a seeker constantly contemplate, his ignorance vanishes and he gets firmly established in the Self. When the ignorance vanishes, then all the desires vanishes and there will no desire for any object as there will be nothing other than one own Self to desire for and also the merits and demerits of ones action done before also gets burnt away. Such a person will revel only the Bliss of the Self.

The knowledge that one get from the Guru is only an indirect knowledge. The seeker having attained the knowledge from the Guru, should constantly contemplate on the import. When he continues doing it all papas and punyams burnt away. The obstacles will be removed, the more the seeker contemplates. On constant contemplation, the ignorance vanishes and the indirect knowledge becomes his own direct experience. Like the sun dispelling the darkness, this knowledge dispels the darkness of ignorance. To such a seeker there is no sorrow, no desires, no action and hence crosses over the bondage of birth and death cycle. Such a person always rejoices in the bliss of the non-dual Self.

Let us contemplate constantly on the Self and realize the blissful nature of the Self. Let us continue our learning through “Bhaja Govidam”, a work of Shankara, very soon.

Prostrations to the feet of Guru.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 62,63,64 and 65

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 62:

vaakyam apratibaddha.n sat praak parokshaavabhaasite .
karaamalakavad bodham aparokshaM prasuuyate .. 62..

Then the great dictum, freed from the obstacles (of doubt and ambiguity), gives rise to a direct realization of the Truth, as a fruit in one’s palm – Truth which was earlier comprehended indirectly

SLOKA 63:

parokshaM brahma vij~naana.n shaabda.n deshika puurvakam.h .
buddhi puurva kR^itaM paapa.n kR^itsna.n dahati vahnivat.h .. 63..

The knowledge of Brahman obtained directly from the Guru, teaching the meaning of the great dictum, burns up like fire all sins, committed upto that attainment of knowledge.

SLOKA 64:

aparokshaatmaa vij~naana.n shaabda.n deshika puurvakam.h .
sa.nsaara kaaraNaaj~naana tamasash chaNDa bhaaskaraH .. 64..

The direct realization of the knowledge of the Self obtained from the Guru’s teaching of the great dictum, is like the scorching sun, that dispels the very darkness of Avidya, the root of all transmigratory existence.

SLOKA 65:

ittha.n tattva viveka.n vidhaaya vidhivan manaH samaadhaaya .
vigalita sa.nsR^iti bandhaH praapnoti paaraM pada.n naro nachiraat.h .. 65..

Thus a man distinguishes the Self from the five sheaths, concentrates the mind on It according to the scriptural injunctions, becomes free from the bonds of repeated births and deaths and immediately attains the Supreme Bliss.

In the previous sloka, Vidyranya has explained the result of having constant contemplation on the Self. All scriptures and works of great Mahatmas always point to the Self. So the knowledge that is got from the learning of scriptures from a competent guru is only an intellectual knowledge and hence it is only an indirect knowledge of the Self. When the seeker reflects these teaching and contemplates on the profound truth of the scriptures, the seeker gets the direct experience of the Self through the knowledge as “I am Brahman”. The seeker has to put effort to constantly contemplate on the Self till he is firmly established in Brahman. When one contemplates constantly, that knowledge which he got from the Guru will be as direct knowledge.

The Ultimate Reality of Brahman which is ones own nature of Self is Eternal. The world that we see is only an illusion in the Self. Self alone exists eternally, but because of ignorance one doesn’t know ones own nature of Self. The Guru through the Mahavakya of “Tat Tvam Asi” teaches the seeker about the Reality. The seeker then constantly reflects this teaching and contemplates on the vakyam. When a seeker gets the indirect knowledge of the Self, all the results of action ceases to exist for such a seeker through his constant contemplation on the knowledge he got from the Guru. When the results of action are burnt out, all the obstacles are removed and he thus moves closer to Reality.

When a seeker contemplates constantly on the Self, he merges into the Self. The indirect knowledge which he got from the Guru becomes a direct knowledge as “I am Brahman” and he thus gets firmly established in the Self. The light of the sun dispels all the darkness and in the same way the light of knowledge dispels the darkness of ignorance. Once the ignorance is completely removed, the seeker always revels only the Bliss of the Self. When the ignorance veil is removed then all the illusions vanishes and Self alone exists to such a person. When the ignorance veil is removed, he crosses over the samsaara of birth-death cycle and will always revel in the Self. He realizes that he was never born and never has death and he is eternal.

Vidyaranya then concludes the chapter that when a seeker differentiates the Self from the five sheaths, learns about the Self from a competent Guru, reflects those teachings in the mind and contemplates on the teaching, realizes ones own nature as Self. The Self is of the nature of Existence, Consciousness and Bliss. A person who realizes ones own nature of Self be free from all bondages of birth and death and will always revel in the Bliss of the non-dual Self. Such a person will verily become the Self.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 59,60 and 61

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 59:

anaadaav iha sa.nsaare sa.nchitaaH karma koTayaH .
anena vilaya.n yaanti shuddho dharmo vivardhate .. 59..

As a result of this (nirvikalpa) Samadhi millions of results of actions, accumulated in this beginningless world over past and present births, are destroyed, and pure dharma (helpful to the realization of Truth) grows.

SLOKA 60:

dharma megham imaM praahuH samaadhi.n yogavittamaaH .
varshhaty eshha yato dharmaamR^ita dhaaraaH sahasrashaH .. 60..

The experts in Yoga call this Samadhi ‘a rain cloud of Dharma’ because it pours forth countless showers of the bliss of dharma.

SLOKA 61:

amunaa vaasanaa jaale niHsheshhaM pravilaapite .
samuulonmuulite puNya paapaakhye karma sa.nchaye .. 61..

The entire network of desires is fully destroyed and the accumulated actions known as merits and demerits are fully rooted out by this Samadhi.

When a seeker goes to Nirvikalpa Samadhi, he merges into the Self and thus revels in the Bliss of the Self Consciously. When he comes out of the state, the seeker has to put effort towards maintaining that state of Samadhi on other times also. Though there will be momentum from the Bliss of Samadhi propels one towards the Reality, the seeker has to constantly contemplate on the Self. By doing, all the results of actions that were accumulated over many births will reduce. When the seeker constantly tries to remember his real nature as Self, his results of actions that were accumulated over births reduces and thus helps one to move closer to the Self. Thus, through constant remembrance of the Self at all periods, all obstacles vanish and the seeker will be firmly established in the Self and it becomes Sahaja Samadhi. Such a seeker always revels in Bliss of the Self at all times.

The Ultimate Goal of everyone is realizing ones own nature of Self and hence the Ultimate duty of everyone is to have constant contemplation on the Self. Thus when one constantly contemplates on the Self, the ignorance vanishes and hence the seeker always revels in the Bliss of the Self. What always exists is the Self, but it is because of the ignorance it is forgotten. Thus, on constant contemplation on the Self, the ignorance vanishes and the seeker will realize his very nature as the non-dual Self which is of the nature of Bliss.

The duality that is perceived in the world is because of ignorance. Self alone exists and hence the duality that is perceived is only an illusion in the Reality. Because of ignorance of ones own nature, the objects of the world seems different from ones own Self and hence one gets the desire to possess the object and enjoy the object. The person does action to satisfy his desire and enjoys the results of his actions. Some results of action come immediately and some results will even take births to come. So the person goes from birth to birth in enjoying the results of the action. The only solution to get rid of the cycle of Birth and Death is realization of ones own nature of the Self. When a seeker has constant contemplation on the Self, the ignorance vanishes. When the ignorance vanishes, the seeker will realize his own nature as the Self and will always revel in the Bliss of the Self. A person who revels in the Self, will see the all objects of the world as ones own Self and hence there will be no object different from ones own Self and hence no desires as well. When the ignorance vanishes by constant contemplation on the Reality, all desires vanish, all actions vanish and thus the person will only revel in the Bliss of the Self. There will be no results of actions as well either good results or bad results to such a person. In Nirvikalpa Samadhi, the seeker merges into the Self, so in that state there is no duality but only Bliss of the Self. When that state of Samadhi is tried to maintain at other times also by constant contemplation on the reality, it becomes sahajam. Thus, the seeker always remains as the Self and always revels in the Bliss. To experience the results of the action there should be an experiencer, but when a seeker has constant contemplation on the Self thus establishes firmly in the Self, the experiencer vanishes, Self alone exists. Thus to a seeker who constantly contemplates on the Self at all times, the ignorance vanishes, all desires vanishes, all actions vanishes and all the results of the actions done previously also vanishes.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 57 and 58

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 57:

vR^ittiinaam anuvR^ittis tu prayatnaat prathamaad api .
adR^ishhTaasakR^id abhyaasa sa.nskaara sachivaad bhavet.h .. 57..

The mind continues to be fixed in Paramatman in the state of Samadhi as a result of the effort of will made prior to its achievement and helped by the merits of previous births and the strong impression created through constant efforts (at getting into Samadhi).

SLOKA 58:

yathaa diipo nivaatastha ity aadibhir anekadhaa .
bhagavaan imam evaartham arjunaaya nyaaruupayat.h .. 58..

The same idea Sri Krishna pointed out to Arjuna in various ways e.g. when he compares the steady mind to the flame of a lamp in a breezeless spot.

In the previous two slokas (sloka 55 and sloka 56), Vidyaranya talks about the Nirvikalpa Samadhi, where the Seeker merges into the Self. At the time of Samadhi, the seeker merges into the Self and thus enjoys the bliss of the non-dual Self. But on coming out of Samadhi he experiences the world again like the way we experience the world after waking up from deep sleep. But the seeker recollects the Bliss of the Self. The seeker has to constantly put effort towards maintaining the Nirvikalpa Samadhi at other times as well through constant remembrance of the Reality at all periods of time. So the more the effort towards contemplation on the Reality, the vasanas also slowly vanishes and thus helps one to maintain that state of Samadhi it other times also. Initially the seeker would require putting effort towards reaching the Nirvikalpa Samadhi and thus the seeker has to put constant effort in maintaining that state of Samadhi at other periods of time so that it becomes a Sahaja Samadhi.

Vidyaranya shows the reference from Bhagavat Gita for what he has told till this point. He shows a quote from Chapter 6, 19th sloka

yathaa diipo nivaatastho neN^gate sopamaa smR^itaa .
yogino yatachittasya yuJNjato yogamaatmanaH .. 6\-19..

As a lamp kept in a windless place does not flicker, such is the simile thought-of for the yogi, whose mind is under control, who is engaged in concentration on the Self

He also says that Krishna tells this to arjuna at many other places in various ways but he just mentions one of them. The seeker has to control the extroverted mind and has to turn the mind inward towards the Self by constant effort. When the mind is controlled, the seeker has to constantly contemplate on the Self. Thus by doing it, he gets steadily established in the Self like a lamp kept in windless place. The lamp in a windless place doesn’t flicker, in the same way when the mind is controlled and constantly contemplating on the Self, the seeker will be firmly established in the Self and thus sees only the Self and will always be in the Bliss of the Self.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 55 and 56

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 55:

dhyaatR^i dhyaane parityajya kramaad dhyeyaika gocharam.h .
nivaata diipavach chitta.n samaadhir abhidhiiyate .. 55..

When the mind gradually leaves off the ideas of the meditator and the act of meditation and is merged in the sole object of meditation (viz. the Self), and is steady like the flame of a lamp in a breezeless spot, it is called super-conscious state (Samadhi)

SLOKA 56:

vR^ittayas tu tadaaniim aj~naataa apy aatma gocharaaH .
smaraNaad anumiiyante vyutthitasya samutthitaat.h .. 56..

Though in Samadhi there is no subjective cognition of the mental function having the Self as its object, its continued existence in that state is inferred from the recollection after coming out of Samadhi.

Mind, by nature, is extroverted. As the mind goes extroverted into the seemingly existing world, all the objects of the world are seen different from oneself and the experiences from these objects of the world seems to be real and thus remains bonded to the world. The extroverted mind has to be turned inward towards the spiritual heart. By learning about the Reality for a length of time from a competent Guru and by reflecting these teachings in the mind and logically applying these teachings in the mind, all the doubts of the mind will be cleared. When all the doubts are cleared in the mind, the mind becomes calm and will be free from all agitations. Only a calm mind which is free from all the doubts can constantly contemplate on the Reality.

When one has the constant contemplation on the Self, he verily merges into the non-dual Self. When one merges into the Self, the seeker goes beyond all the limitations and thus always revels in the state of bliss. A mind which always revels in the Self, is free from all limitations and the bondages and there is no return back to the bondage for such a seeker. A seeker, whose mind is firmly established in the Self, sees only the Self everywhere and always revel only the Ultimate Bliss of the Self. So, whether such a person does action in the world or not, he always revels in the Self only. This state where the seeker has constant contemplation on the Self, sees only Self in everything whether he seems to be doing action or not, is called Sahaja Samadhi. Ramana calls this state as Jagrat Sushupthi.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 53 and 54

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 53:

ittha.n vaakyais tad arthaanusandhaana.n shravaNaM bhavet.h .
yuktyaa sambhaavitatvaanusandhaanaM manana.n tu tat.h .. 53..

The finding out or discovery of the true significance of the identity of the individual self and the Supreme with the aid of the great sayings (like Tattvamasi) is what is known as Sravana. And to arrive at the possibility of its validity through logical reasoning is what is called manana.

SLOKA54:

taabhyaa.n nirvichikitse .arthe chetasaH sthaapitasya yat.h .
ekataanatvam etadd hi nididhyaasanam uchyate .. 54..

And, when by Sravana and Manana the mind develops a firm and undoubted conviction, and dwells constantly on the thus ascertained Self alone, it is called Nididhyasana.

After explaining about the Ultimate Goal of Self, Vidyaranya explains the way to reach that goal or realizing ones own nature of Self. The vedantic sadhana of a seeker are

Sravana
Manana
Nidhidhyaasana

Sravana is learning about the Reality from a Competent Guru for a length of time. The seeker listens from the Guru about the reality with faith and reverence on Guru and Vedanta.

After hearing about the Reality from the Guru, the seeker has to reflect on the teaching and validating the teaching through logical reasoning. When the Guru says “You are neither body nor mind but the ever existent and blissful Self”, the seeker has to logically validate the teaching and thus understand that he is not body, not mind as they are ever changing but the Self. This is Manana.

When all doubts are cleared through Sravana and Manana, the seeker gets the firm conviction that Brahman alone is real and rest are not real. When the seeker gets such a conviction, the seeker then will have constantly contemplates on the Self and thus always revels in the thought of the Self. This is Nidhidhyasanam.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 49, 50, 51 and 52

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA49:

savikalpasya lakshyatve lakshyasya syaad avastutaa .
nirvikalpasya lakshyatva.n na dR^ishhTa.n na cha sambhavii .. 49..

(Objection :) If the denoted object (of ‘That Thou Art’ i.e. Brahman) is with attributes, then it becomes unreal. Secondly, an object without attributes is neither seen nor is possible to conceive

SLOKA 50:

vikalpo nirvikalpasya savikalpasya vaa bhavet.h .
aadye vyaahatir anyatra anavasth aatm aashray aadayaH .. 50..

(Answer :) Does the objection you have raised relate to entity without attributes or with attributes? If the first, you are caught in your own trap; if the second, it involves logical fallacies of infinite regress, resting on oneself, etc.

SLOKA 51:

ida.n guNa kriyaa jaati dravya sambandha vastushhu .
sama.n tena svaruupasya sarvam etad itiishhyataam.h .. 51..

The same logical fallacies may be shown in any object having substance, species, quality, action, or relationship. So accept all these attributes as existing (superimposed on) by the very nature of things.

SLOKA 52:

vikalpa tad abhaavaabhyaam asa.nspR^ishhTaatmaa vastuni .
vikalpitatva lakshyatva sambandhaadyaas tu kalpitaaH .. 52..

The Self is untouched by doubts about the presence or absence of associates, connotations and other adventitious relationships, because they are superimposed on it phenomenally.

In the previous sloka, Vidyaranya told that Brahman is indivisible and is of the nature of Existence, Consciousness and Bliss and it is the Ultimate goal.

Now a question comes whether that Brahman, which is the goal of a seeker, is with attributes or without attributes. If it is with attributes then it is not real as according to Advaita anything with attributes is only an illusion and hence not real. If Brahman is without attributes then it is neither found anywhere and nor it is possible to be found anywhere. Thus the question is about the attributes of Brahman.

For such a question, Vidyaranya asks the counter question. Since the question is on the attributes, does the objection mean the Brahman with attributes or without attributes?

If the Brahman that is meant in the question is without attributes then it is a contradiction as the question is about the attributes of the attributeless. If the Brahman that is meant is with attributes then it leads to 4 logical fallacies. The 4 logical fallacies are Anavastha or infinite regress, chakraka or circular reasoning, Atmasraya or Self dependence and anyoyasrya or mutual dependence.

Let us take that the Brahman that is meant is Brahman with attributes. So the question is about attributes of the one with attributes. Let us name the attribute of Brahman as attribute2. So, we have attribute1 depends on Brahman with attribute2. Attribute2 might depend on another entity with attribute3 which in turn might depend on another with attribute4. Thus it might go like infinite regression hence causing Anavastha dhosham.

If the attribute3 on which attribute2 depends is same as attribute1 then we are in a situation wherein attribute1 depends on attribute2 which in turn depends on attribute3 which in turn is same as attribute1 which means attribute1 depends on attribute2, and attribute2 depends on attribute1 thus causing anyoyasrya dhosham or error of mutual dependence.

If attribute3 is same as attribute2, then there is an error in which the attribute depends on itself thus causing Atmasraya dhosham or error of self dependence.

If attribute1 depends on Brahman with attribute2 and if attribute2 depends on Brahman with attribute3 which in turn depends on attribute1, then it causes chakraka dhosham or error of circular reasoning.

The same logical errors will be there for any object having substance, species, quality, action or relationship. So how are these answered? Vidyaranya says, that these attributes that seem to exist are the very nature of the object itself. But it doesn’t mean that these are real. All the vikalpams that seem to exist doesn’t touch the Self at all, doesn’t have any relation with the Self at all. These attributes are only imagination of the mind which are superimposed on the Self. These vikalpams doesn’t really exist but only seems to exist in the Reality. What really exist is the Self, which exists as the witness when the vikalpams seems to exist untouched by the vikalpams and which alone exists even when there are no vikalpams like in deep sleep.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 47 and 48

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 47:

so .ayam ity aadi vaakyeshhu virodhaat tad idantayoH .
tyaagena bhaagayor eka aashrayo lakshyate yathaa .. 47..

In the sentence “This is that Devadatta”, ‘this’ and ‘that’ refer to different time, place and circumstance. When the particular connotations of ‘this’ and ‘that’ are rejected, Devadatta remains as their common basis.

SLOKA 48:

maayaavidye vihaayaivam upaadhii para jiivayoH .
akhaNDa.n sachchidaanandaM paraM brahmaiva lakshyate .. 48..

Similarly, when the adjuncts, Maya and Avidya (the conflicting connotations in the proposition ‘That Thou Art’) of Brahman and Jiva, are negated, there remains the indivisible Supreme Brahman, whose nature is Existence, Consciousness and Bliss

The meaning of the sentence can be understood either through the direct meaning of the sentence or through the indirect meaning.

For eg: “He is Devadutta”. Here it is very clear that the person pointed is Devadutta

In case of “The Black runs” we cannot take the direct meaning as the black cannot run. We have to supply “Horse” and we have to read it as “The Black Horse runs”.

In the example “there is a village on the Ganges” the direct meaning is not taken as village cannot be on Ganges but it should be understood as a village on the bank of Ganges.

In the example “This is That Devadutta”, the person Devadutta who is seen now referred by ‘This’ was seen in a different place or sometime back referred by ‘That’. So when the limitation of space and time are removed denoted by ‘This’ and ‘That’, the common connotation Devadutta is taken into consideration.

In the similar way, in the Mahavakya ‘That Thou Art’, Isvara and Jiva the direct meaning cannot be taken as Isvara and Jiva possess contradictory characters. Isvara is omnipotent and omniscient whereas Jiva is seemingly limited. Maya is the Upadhi for Isvara and Avidya is the Upadhi for Jiva. When the Upadhis of Maya and Avidya are removed from Isvara and Jiva respectively, it is only Brahman, who is of the nature Existence, Consciousness and Bliss Absolute is pointed out through the Mahavakya ‘That Thou Art’.

Prostrations to all

Hari Aum

Thanks,
Rajesh