Panchadasi-Chapter 1-Verses 38

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 38:

abhaane sthuula dehasya svapne yad bhaanam aatmanaH .
so .anvayo vyatirekas tad bhaane .anyaan avabhaasanam.h .. 38..

The physical body present in one’s consciousness is absent in the dreaming state, but the witnessing element, pure consciousness, persists (in both the waking and dreaming states). This is the invariable presence (anvaya) of the Self. Though the Self is perceived, the physical body is not; so the later is a variable factor

In the previous sloka Vidyaranya told what is Anvaya and Vyathireka. From this sloka he uses this logic to differentiate the Self from the five sheaths.

During the waking state, the mind is active along with the sense organs. So through the sense organs which are activated by the mind, we know the presence of our body. During the dream state, the sense organs don’t function, only the mind functions. Thus the body that existed in the waking state doesn’t exist in the dream state. But the underlying factor that exists both during the waking state and the dream state is the Consciousness. It is only Consciousness which illumines the mind and the senses and gives existence to the body and it is the Consciousness that exists in the absence of the body illumining the dream. The Self exists in the absence of the body.

Anvaya: when the body is not present, Self is present.
Vyathireka: The Self is present, even in the absence of the body.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 37

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 37:

anvaya vyatirekaabhyaaM pa~ncha kosha vivekataH .
svaatmaana.n tata uddhR^itya paraM brahma prapadyate .. 37..

By differentiating the Self from five sheaths through the method of distinguishing between the variable and the invariable, one can draw out ones own Self from the five sheaths and attain the supreme Brahman.

Different sheaths can be distinguished from the Self by the process of Anvaya and Vyathiraeka. This is the intellectual process through which by logic the Self is distinguished from all other sheath. Anavaya is positive concomitance and vyathiraeka is negative concomitance.

Anvaya – Existence of one thing in absence of other thing
Vyathiraeka – in the absence of one thing the other thing exist

Eg:
In a room with a light, the light enables us to see the object in the room. So the sight of the object gives an inference that light is present in the room. If there is no object in the room it doesn’t mean that light is not in the room. thus

Anvaya: Existence of light in the absence of other objects
Vyathiraeka: In the absence of other objects the light exists

The presence of object doesn’t affect the light at all as the nature of light is to illumine anything and everything. If an object is brought in the room the light illumines it, if there is no object to illumine also, it still exists. In the similar way experience of other objects of the world is because of the illumination of the Self and even in the absence of other objects also the Self alone exists thus staying just as the witness of everything in the world.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 35 and 36

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 35:

saattvikair dhiiindriyaiH saaka.n vimarshaatmaa manomayaH .
tair eva saaka.n vij~naanamayo dhiir nishchayaatmikaa .. 35..

The doubting mind and the five sensory organs, which are the effect of sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.

SLOKA 36:

kaaraNe sattvam aanandamayo modaadi vR^ittibhiH .
tat tat koshais tu taadaatmyaad aatmaa tat tanmayo bhavet.h .. 36..

The impure sattva which is in the causal body, along with joy and other vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheath, the Self assumes their respective natures.

The mental sheath constitutes the Manas along with the five organs of perception which are the effects of the sattva part of prakriti and the intellectual sheath constitutes the Budhdhi and the five organs of perception. The Bliss sheath is the sheath where there is no duality and there is only bliss. The pure bliss is experienced during the deep-sleep state. This sheath constitutes the causal body, ignorance, which is the cause for the experience of everything else.

The three vrittis or mental modifications are priya, moda and pramoda. On seeing certain objects we get happiness, this is priya, the happiness on possession it is called moda and the happiness on enjoying the object it is called pramoda. On all the three modifications the bliss or happiness that is experienced is nothing but the bliss of ones own Self. The objects never give happiness but it is only the mind which enjoys the object makes one to feel that object is giving the happiness. Thus the Jiva through identification with various sheath, takes the nature of that sheath.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 33 and 34

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 33:

annaM praaNo mano buddhir aanandash cheti pa~ncha te .
koshaas tair aavR^itaaH svaatmaa vismR^ityaa sa.nsR^iti.n vrajet.h .. 33..

The five sheaths of the Self are those of the food, the vital air, the mind, the intellect and bliss. Enveloped in them, it forgets its real nature and becomes subject to transmigration.

SLOKA 34:

syaat pa~nchiikR^ita bhuut ottho dehaH sthuulo .anna sa.nj~nakaH .
li~Nge tu raajasaiH praaNaiH praaNaH karmendriyaiH saha .. 34..

The gross body which is the product of the quintuplicated elements is known as the food sheath. That portion of the subtle body which is composed of the five vital airs and the five organs of action and which is the effect of the rajas prakriti is called the vital sheath.

The five kosas or sheaths are

1. Annamayakosa
2. Praanamaya Kosa
3. Manomaya Kosa
4. Vijnaanamaya Kosa
5. Anandamaya Kosa

Ones own very nature of Self is being seems to be veiled by these five sheaths. Since the sheaths seems to exist, the jiva seem to forget ones own nature of the Self. These are only the effect of ignorance and hence are only an illusion.

The first sheath is the sheath of food or annamaya kosa. This is nothing but the gross body which is formed by the process called Panchikarana. The next sheath is the pranamaya kosa or vital sheath. The vital sheath is formed by the five pranas namely praana, apaana, vyaana, udhaana and samaana and the five organs of action of the subtle body.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 31 and 32

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 31:

sat karma paripaakaat te karuNaa nidhin oddhR^itaH .
praapya tiira taru chchhaayaa.n vishraamyanti yathaa sukham.h .. 31..

When the good deeds performed by them in past bear fruit, the worms enjoy rest being lifted from the river by compassionate person and placed under the shade of a tree on the bank.

SLOKA 32:

upadesham avaapy aivam aachaaryaat tattva darshinaH .
pa~ncha kosha vivekena labhante nirvR^itiM paraam.h .. 32..

Similarly, the Jivas (finding themselves in the whirlpool of Samsaara), receive the appropriate initiation from a teacher who himself has realized Brahman, and differentiating the Self from its five sheaths attain the supreme bliss of release.

The true nature of the Jiva is only Pure Consciousness, but because of the ignorance the Jiva doesn’t know its nature. The ignorance is only an illusion in the Reality. So because of ignorance the Self seems to be veiled and hence because of the ignorance the objects of the world seem to be real. When the discrimination between the real and unreal object is lost, then comes the desire on the mind through the modification of likes and dislikes and to fulfill these desires, actions are performed. Also because of ignorance one has a thought that “I am doing this”, “This is mine” etc. Thus identification of oneself with the worldly objects through the desires and fulfilling it through the action makes one go from birth to birth and ultimately giving only sorrow. The only solution to overcome these is realizing ones own nature of the Self which is ever blissful. The world and its objects are only illusion and hence are not real. They will vanish at a period of time but the Self which is substratum of the world is the ever Existent and which is of the nature of Bliss.

The doer of the action enjoys the results of the action. If we experiencing happier moments, it is the result of good deeds done before and if we are experiencing sorrowful moments it is the result of the bad deeds done before. The happier moments that we experience out of the good deed done in the past are not permanent, it stays as long as the results exhaust. Meeting mahatmas, learning scriptures are the results of the good deeds done in the previous births.

The goal of everyone is only happiness which stays ever permanent. The happiness that we get from the objects of the world is not permanent and hence will vanish at a point. As it is understood from the previous slokas, Self is the Supreme object of love and only Self can give the permanent happiness as the very nature of the Self is Bliss. The samsaara that we seem to experience is only the outcome of the ignorance of ones own nature of Self. Therefore we have to strive to get that permanent happiness by realizing ones own nature of Self. On understanding this, we have to approach a competent Guru who has established in Brahman to crossover this vicious circle of Samsaara. The compassionate Guru helps the student in realizing ones own nature of Self to attain the Supreme Bliss by differentiating the Self from the five sheaths.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 29 and 30

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 29:

te paraag darshinaH pratyak tattva bodha vivarjitaaH.
kurvate karma bhogaaya karma kartu.n cha bhu~njate .. 29..

They see only external things and are devoid of the knowledge of their true inner nature. They perform actions for enjoyments and again they enjoy performing action.

SLOKA 30:

nadyaa.n kiiTaa iv aavartaad aavarta antaram aashu te .
vrajanto janmano janma labhante naiva nirvR^itim.h .. 30..

They go from birth to birth, as worms that have slipped into a river are swept from one whirlpool to another and never attain peace.

According to Upanishads, Brahman alone exists. The real nature of Jiva is Brahman only. But because of ignorance which is only an illusion in the reality, jiva doesn’t know his own nature. So because of ignorance the world and the objects of the world seem to be real and hence the jiva desires for them. To fulfill his desire and to enjoy, the jiva performs action and enjoys the results of the action. The results may lead to more action and thus the jiva enjoys doing action for the sake the enjoyment of the results that come out of the action. Thus “Ignorance-Desire-Action” are the three knots of the jiva which thus forms the samsaara. As long as there are desires for worldly objects in the minds, there cannot be any peace and hence would be running all around the world in search of the happiness. Thus because of desires which is the effect of the ignorance of ones own nature of the Self, the jiva goes from birth to birth.

The only way that one can overcome Samsaara is realization of ones own Self. The desire that come in the mind is effect of the ignorance of ones own nature. Because of ignorance there is always a thought incompleteness and thus desires of something so that he can be complete. As the objects of the world are limited, they cannot give the completeness. Hence the desires never end and hence the Jiva goes birth to birth in fulfilling the desires. Ignorance is never real it is only an illusion in the Reality. It only seemingly exists. When the jiva realizes ones own nature of Self, then the there will be no ignorance and hence no desires. When ignorance vanishes with the realization of ones own Self then there is no samsaara also and realizes that there never was samsaara before, only thing that exists is Bliss.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 27 and 28

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 27:

dvidhaa vidhaaya ch aik aika.n chaturdhaa prathamaM punaH .
sva svetara dvitiiya a.nshair yojanaat pa~ncha pa~ncha te .. 27

Dividing each element into two equal halves and one half of each again into four (equal parts) the lord mixed the subtle elements so that each gross element thus formed should contain once half of its own peculiar nature and one eighth of that of each of the other four

SLOKA 28:

tair aNDas tatra bhuvana bhogya bhogaashray odbhavaH .
hiraNyagarbhaH sthuule .asmin dehe vaishvaanaro bhavet.h
taijasaa vishvataa.n yaataa deva tirya~N naraadayaH .. 28..

From these composite element the cosmic egg arose, and for it evolved all the worlds as well as all the objects of experience and the bodies in which the experience take place. When the HiranyagarBha identifies himself with the totality of gross bodies he is known as Vaisvaanara, when Taijasa do so with the individual gross bodies (e.g.) of the devas, men or lower animals, they are known as Visvas.

In this sloka Vidyaranya tells about the creation of the gross body from the five elements. The five elements undergoes a process called Panchikarana and from the gross body is created. Each element is divided into two halves, one half of that again gets divided into 4 which will be other 4 elements.

Sky = ½ Sky + 1/8 air + 1/8 water + 1/8 fire + 1/8 earth
Air = ½ Air + 1/8 sky + 1/8 water + 1/8 fire + 1/8 earth
Water = ½ Water + 1/8 air + 1/8 sky + 1/8 fire + 1/8 earth
Fire = ½ Fire + 1/8 air + 1/8 water + 1/8 sky + 1/8 earth
Earth = ½ Earth + 1/8 air + 1/8 water + 1/8 fire + 1/8 sky

Thus through the process of Panchikarana, the gross body is formed. The world stayed as unmanifested in Isvara and gets manifested at the subtle level in HiranyagarBha. This again gets manifested in the gross level as various worlds and the objects of the experience. Thus through the power of Maya the world of names and forms are created for the Jivas to experience them. When HiranyagarBha identifies with the totality of the gross body he is known as Vaisvaanara or virat. When Taijasa identifies with the gross body, he is called Visvaas thus the individual gross body as deva or animal or man. Jiva experiences these objects of the world which are the creation of Maya through the sense organs and hence enjoys them as per his desires. The world and the objects of the world are the created by Isvara through the power of Maya and hence are only an illusion in the Reality which shouldn’t be forgotten at any time. But because of ignorance of ones own nature, the Jiva sees these objects of the world and gets identified with them thus experiencing pleasure and pain. When overcomes the ignorance by realizing ones own nature of the Self, he sees everything as ones own Self and not as objects and hence all the sorrows and sufferings also vanishes thus rejoicing only in the Eternal Bliss.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 24, 25 and 26

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 24:

praaj~nas tatra abhimaanena taijasatvaM prapadyate .
hiraNyagarbha taam iishas tayor vyashhTi samashhTitaa .. 24..

By identifying himself with the subtle body (and thinking it to be his own), Prajna becomes known as Taijasa, and Isvara as HiranyagarBha. Their difference is the one between the individual and the collective (i.e. one is identified with the single subtle body and the other with the totality of subtle body).

SLOKA 25:

samashhTir iishaH sarveshhaa.n svaatma taadaatmya vedanaat.h .
tad abhaavaat tato .anye tu kathyante vyashhTi sa.nj~nayaa .. 25..

Isvara (as HiranyagarBha) is called totality because of his sense of identification with all the subtle bodies (of the universe). The other (the Taijasa) is called ‘Individual’ because it lacks this knowledge (and is conscious only of his self, being identified with his own subtle body).

SLOKA 26:

tad bhogaaya punar bhogya bhog aayatana janmane .
pa~nchii karoti bhagavaan pratyeka.n viyad aadikam.h .. 26..

To provide the Jivas with objects of enjoyment and make the bodies fit for such enjoyments, the all-powerful Isvara has made each of the (subtle) elements partake of the nature of all others.

Isvara is the reflection of the Pure Consciousness in Maya and Jiva is the reflection of Pure Consciousness in Avidya. Jiva when has the identification with the avidya which is the causal body is called Prajna. In the previous slokas, Vidyaranya explained about the subtle body, its creation from the five elements. When Isvara identifies himself with the subtle body he is known as HiranyagarBha and jiva when identifies himself with the subtle body is known as Taijasa. Taijasa is individual Jiva who identifies himself with the subtle body. The collection of all the subtle bodies is HiranyagarBha which is Isvara identified with its Subtle body. But essentially body jiva and isvara are nothing but the Ultimate Reality of Brahman.

Isvara is the controller of Maya, never in control of Maya. Isvara always has the instantaneous knowledge that everything is nothing but the Self alone and hence never under the control of Maya whereas Jiva because of the ignorance of ones own nature has only relativistic knowledge with that which is perceived through the sense organs. Since Jiva is ignorant of ones own Self he is under the control of Maya and hence experiences the world through his sense organs. Isvara through the power of Maya manifests the world for the sake of the experience of the Jiva. The world is created by the Isvara with the power of Maya.

According to Upanishads, Brahman alone exists. Hence the Maya which is under the control of Isvara is only an illusion in the Reality. The world is created by Isvara with the power of Maya and hence the world is also an illusion in the Reality. When the Jiva realizes ones own nature of the Self, all the illusions vanishes and what exists is only the Self and hence always rejoices in the Eternal Bliss.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 21, 22 and 23

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 21:

rajo .a.nshaiH pa~nchabhis teshhaa.n kramaat karmendriyaaNi tu .
vaak paaNi paada paayu upastha abhidhaanaani jaj~nire .. 21..

SLOKA 22:

taiH sarvaiH sahitaiH praaNo vR^itti bhedaat sa pa~nchadhaa .
praaNo .apaanaH samaanash ch odaana vyaanau cha te punaH .. 22..

SLOKA 23:

buddhi karmendriya praaNa pa~nchakair manasaa dhiyaa .
shariira.n sapta dashabhiH suukshma.n tal li~Ngam uchyate .. 23..

From the Rajas portion of the five subtle elements arose in turn the organs of actions known as the organs of speech, the hands, the feet, the organs of excretion and generation.


From a combination of them all (i.e. the rajs portions of the five subtle elements) arose the vital air (Praana). Again, due to difference of functions it is divided into five as praana, apaana, samaana, udaana and vyaana.


The five sensory organs, the five organs of action, the five vital airs, mind and the intellect, all the seventeen together form the subtle body, which is called the sukshma or linga sareera.

From the Rajasic part of the five subtle elements came the five organs of action namely speech, hands, feet, organs of excretion and genital organs. From the combination of the rajasic part of the subtle elements comes the Prana or the Vital air. The vital air is divided into 5 namely Praana, apaana, samaana, vyaana and udaana.

Prana: the vital air responsible for respiration – the upper part of the body
Apana: the vital air responsible for excretion – the lower part of the body
Vyana: the vital air responsible for circulation – throughout the body
Samana: the vital air responsible for digestion
Udana: the vital air during jumping, floating – active at the time of death.

Five organs of perception, five organs of action, five vital air, mind and intellect, which are seventeen, form the subtle body or sukshma shareera. The subtle body is also called Linga Shareera. The subtle body is formed by the five subtle elements which came from Prakriti. Prakriti itself is an illusion in the reality, hence the subtle elements which are the effect of Parkiti are also only illusions in the Reality.


Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 18, 19 and 20

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 18:

tamaH pradhaana prakR^ites tad bhogaay eshvar aaj~nayaa .
viyat pavanatejo .ambu bhuvo bhuutaani jaj~nire .. 18..

SLOKA 19:

sattva a.nshaiH pa~nchabhis teshhaa.n kramaaddh indriya pa~nchakam.h .
shrotra tvag akshi rasana ghraaN aakhyaam upajaayate .. 19..

SLOKA 20:

tair antaH karaNa.n sarvair vR^itti bhedena tad dvidhaa .
mano vimarsha ruupa.n syaad buddhiH syaan nishchay aatmikaa .. 20..

At the command of Iswara (and) for the experience of Prajna the five subtle elements, ether, air, fire, water and earth, arose from the part of Prakriti in which tamas predominates.


From the Sattva part of the five subtle elements of Prakriti arose in turn the five subtle sensory organs of hearing, touching, sight, taste and smell.


From a combination of them all (i.e sattva portions of the five subtle elements) arose the organs of inner conception called Anthahkarana. Due to the difference of function it is divided into two. Manas(mind) is that aspect whose function is doubting and buddi (intellect) is that whose functions are discrimination and determination.

Vidyaranya after explaining about the causal body tells about the creation of subtle body. Isvara is the controller of Maya. Isvara through the power of Maya creates the world for the experience of the Jiva. From the Tamasic part of the Prakriti comes the five elements namely ether, air, fire, water and earth at the wish of the Isvara.

From the sattvic part of the five subtle elements, came the five sense organs of perception namely hearing, touching, sight, taste and smell. Each of the subtle elements is associated with each of the sense organs of perception. Hearing is associated to ether, touching is associated to air, sight is associated to fire, taste is associated to water and smell is associated to earth.

The combination of these five subtle elements forms the inner instrument or anthahkaranam. The anthahkarana is divided into 2 namely Manas or mind and Buddhi or intellect. Mind is of doubting nature. Whatever that we doubt on is the because of the nature of the mind. Intellect is of the nature of decision making through determination and discrimination. Thus the five subtle elements join together to form the inner instrument.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 15, 16 and 17

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 15:

chid aanandamaya brahma pratibimba samanvitaa .
tamo rajaH sattva guNaa prakR^itir dvividhaa cha saa .. 15..

SLOKA 16:

sattva shuddhy avishuddhibhyaaM maay aavidye cha te mate .
maayaa bimbo vashii kR^itya taa.n syaat sarvaj~na iishvaraH .. 16..

SLOKA 17:

avidyaa vashagast vanyas tad vaichitryaad anekadhaa .
saa kaaraNa shariira.n syaat praaj~nas tatra abhimaanavaan.h .. 17..

Prakriti (i.e primordial substance) is that in which there is the reflection of Brahman, that is Pure Consciousness and bliss and is composed of satva, rajas and tamas. It is of two kinds.


When the element of sattva is pure, Prakrti is known as Maya; when impure (being mixed up with rajas and tamas) it is called Avidya. Brahman, reflected in Maya, is known as the omniscient Isvara, who controls Maya


But the other (i.e the Jiva, which is Brahman reflected in Avidya) is subjected to Avidya (impure sattva). The Jiva is of different grades due to (degrees of) admixtures (of rajas and tamas with sattva). The Avidya is the causal body. When the Jiva identifies himself with the causal body he is called Prajna.

Now Vidyaranya explains about the obstruction that he had told in the previous sloka. Brahman is of the nature of Pure Consciousness and Bliss Absolute. The Prakriti is composed of Sattva, Rajas and Tamas guna. Prakriti is not an independent entity and hence not Real like Brahman. According to scriptures, Brahman is one without the second. Prakriti is dependent on Brahman is only an illusion in the Reality and this is responsible for the creation of the world. Prakriti is of two kinds namely Maya and Avidya. Maya is the element of pure sattva and avidya is the mixture of all the gunas.

Reflection of Brahman in Maya is Isvara. Isvara uses the power Maya to create the world of names and forms. Isvara has the power of all-pervading and all-knowing. Isvara knows its identity with the Brahman and hence the upadhi of Maya doesn’t obstruct the Blissful Brahman. Isvara is never under the control of Maya, but controls Maya and hence controls the world.

Reflection of Brahman in Avidya is Jiva. Avidya forms the causal body for Jiva. Ignorance obstructs jiva from knowing ones own nature of Brahman. Because of ignorance of one own nature jiva always thinks that he is limited. The world appears to the Jiva as real and hence gets affected by the world and hence Jiva is under the control of Maya. When the Jiva identifies himself with the causal body he is called Prajna. Thus ignorance veils the Self from Jiva to know it. Veiling here doesn’t mean veiling really, but it as though veiling, if it is veiled really then even our existence will not be known.

As scriptures say Brahman alone exist, these reflections (jiva and isvara) cannot have its existence without the original Consciousness and hence they are also nothing but the Brahman alone. Maya and Avidya are not real and hence are only illusion in the Reality. Hence these don’t exist really but only seems to exist. When the knowledge dawns the ignorance of the Jiva vanishes and hence realizes that the world is only an illusion in the Reality and what exists in only Brahman. When the Jiva thus realizes, all his limitations are removed and thus knows only Bliss as the nature of the Self.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 12,13 and 14

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 12:

adhyetR^i varga madhyastha putra adhyayana shabdavat.h .
bhaane .apy abhaanaM bhaanasya pratibandhena yujyate .. 12..

SLOKA 13:

pratibandho .asti bhaati iti vyavahaara arha vastuni .
tan nirasya viruddhasya tasy otpaadanam uchyate .. 13..

SLOKA 14:

tasya hetuH samaana abhihaaraH putra dhvani shrutau .
iha anaadir avidy aiva vyaamoh aika nibandhanam.h .. 14..

A father may distinguish the voice of his son chanting (the Veda) in chorus with a number of pupils but may fail to note its peculiarities, due to obstruction viz., its having been mingled with other voices. Similar is the case with bliss. Because of obstruction, it is proper to say that the bliss is known yet unknown.


Our experience of the articles of everyday use is that they ‘exist’, they ‘reveal’. Now an obstruction is that which stultifies this experience of existence and revelation and produces the counter-experience that they are not existing, they are not revealing.


In the above illustration the cause of the obstruction to the voice of the son being fully recognized is the chorus of voices of all the boys. Here the one cause of all contrary experience is indeed the beginningless avidya.

The very nature of the Self is nothing but the Bliss Absolute. But since the nature of the Self is not known the happiness is seeked out in the worldly objects. Even that seeking of the object is for the happiness of the Self, hence it cannot be said that Self is completely not known. Therefore Vidyaranya told in the previous sloka that the Self is something which is well known but yet not known. In this sloka he explains the same by means of the example and thus explains the cause for not knowing ones own nature. In a chorus of students chanting Vedas a father can recognize the voice of his son because of the familiarity with the voice, but still find it difficult to hear the peculiarities of the voice. Though the voice is heard, it is unheard because of the obstruction caused by the chorus. The Self is of the nature of the Bliss. But there is something that obstructs one to know that the Self is of the nature of the bliss and desires come for the temporary happiness through the objects of the world which is anyway for the sake of happiness of the Self. This obstruction is nothing but the ignorance of ones own nature of Bliss. Therefore we can say the Self is known yet not known because of the ignorance.
Ignorance has got two powers,
veiling power
power of projecting opposite things

The ignorance has the power to veil the Self and projects other things. In the example also the chorus is the obstacle for the father to clearly hear the voice of his son. The chorus has veiled the voice of the son and projected as if not there. Veiling means not completely veiled but as though it is veiled.
In the similar way the Bliss which is the very nature of the Self is not known because of the ignorance. The ignorance veils the Self and hence projects the other things as the seeking of the happiness through the objects of the world. The objects of the world aren’t real but are temporary. Object that is temporary can give only temporary happiness. That which is permanent only can give permanent happiness. But even on more analysis we can find that the objects of world neither have happiness nor has sorrow. It is only the modification of mind which sees these objects which is the effect of ignorance of ones own nature. When the obstacle is removed then what will be experienced is only Bliss which is eternal.
The nature of ignorance is inexplicable. Ignorance doesn’t have any beginning but it has an end when the knowledge about the Self dawns. So the dualities that are experienced in the world are because of the ignorance of ones own nature. Anything that stays only for a particular period of time is nothing but an illusion. Illusions are inexplicable and hence cannot be spoken about the ignorance at all. But it is there as an obstacle for the eternal bliss.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verse 11

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 11:

abhaane na paraM prema bhaane na vishhaye spR^ihaa .
ato bhaane.apy abhaataa .asau paramaanandat aatmanaH .. 11..

If the Supreme bliss of the Self is not known, there cannot be the highest love for it. If it known, there cannot be attraction for worldly objects. So we say, this blissful nature of the Self, though revealed is not revealed.

Self is of the nature of Sat, Chit and Anandam. If this nature of the Self is not known then there cannot be the highest love for it. As the nature of the Self is not known, happiness is seeked in other objects of the world. If the Self is known then there cannot be love for any other worldly objects. The objects of the world are loved only for the sake of happiness of the Self. Since the objects are limited the objects cannot give eternal bliss. The Self is Eternal and hence that which is eternal alone can give eternal bliss. Thus when such eternal bliss is known by knowning ones own Self, then there will not be any love for the worldly objects.

It cannot be said that the Self is not known at all. If it is not known completely then there will not be any happiness at all even by the objects of the world. The Self is known but not known correctly because it is for the sake of happiness of the Self all that is desired. Thus we cannot say that the Self is completely not known. Therefore we can say that the Self is known yet not known. The real nature of the Self which is Bliss is not known. It is falsely imagined to be present in the worldly objects and hence always tries to seek the objects of the world. When the Blissful nature of the Self is known then this strive for the worldly objects will be stopped and hence one always rejoices in the Bliss of the Self.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verse 10

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 10:

ittha.n sachchit paraanandaatmaa yuktyaa tathaavidham.h .
paraM brahma tayosh ch aikya.n shruty anteshhu upadishyate .. 10..

In this way, it is established by reasoning that the individual Self is of the nature of Existence, Consciousness and Bliss Absolute. Similar is the Supreme Brahman. The identity of the two is taught in the Upanishad.

In this sloka Vidyaranya gives the gist of what he had told so far. Till the previous sloka we have learned through logic that Self is of the nature of Sat-Chit-Ananda (Existence-Consciousness-Bliss Absolute). The Self is nothing but the Brahman as nature of Self and that of Brahman is same. Logic and Srutti should go hand-in-hand. Thus in the sloka he tells whatever we have learned through the logic about the nature of the Self, Srutti also tells the same.
The Srutti vaakyam “Ayam Atham Brahma” – “this Self is verily Brahman” tells about the identical nature of the Self and the Brahman.

In the discussion of this sloka we will also recap of what we have studied till the previous sloka about the Self.
Sat: Sat is that which is ever Existent. If Self has to be Sat, then it has to exist eternally. During the waking state, various objects of the world are perceived through the sense organs. These objects of the world are perceived only by the Consciousness the exists during the waking state. During the dream state, the sense organs don’t function but it is the mind through the impression that it had got during the waking state projects the dream state and for the mind to project the dream world, it is the Consciousness that illumines the mind. In the state of deep-sleep there is neither sense organs nor the mind and hence no object is perceived. The person after waking up from deep-sleep says that “I didn’t know what happened when I slept, but I slept happily”. This experience of not knowing anything is also got by the illumination of the Consciousness. The consciousness that was present in the three states are one and the same and hence the consciousness exist in all three states. The existence of Consciousness can also be extended for other days, months, years and ages. It existed yesterday, it is existing today and it will exist tomorrow as well. Thus the Self is existent in all the three periods of time.

Chit: Chit is that which is Conscious. It is through the Consciousness ones own existence is known. It is Self-illumining as it doesn’t require anything to know ones own existence. We don’t ask anyone whether we exist or not and hence there is no doubt about our own existence. This clearly shows that the Consciousness is Self-illumining. Also even the other objects of the world whether it is sentient or insentient is perceived only because of the presence of the Consciousness. If Consciousness is not there then we cannot perceive any objects of the world or rather the world itself cannot be perceived, it is only by the existence of Consciousness the world is perceived. Even in the absence of world, during the deep-sleep, the Consciousness exist illumining the experience of “not knowing anything”. Thus only if Consciousness exist at the period can a person wakeup from the sleep and say “I didn’t know what happened when I slept, but I slept happily”.

Ananda: Ananda is the Bliss which is permanent and unlimited. Everyone wants only happiness. Hence all the desires that we have are only for the sake of happiness of the Self. Therefore happiness for the Self is the goal of everyone. Even if we think it is enough all people around me are happy, this desire of seeing happiness in others is also for the sake happiness of ones own Self. We always have a wish in our mind as “May I never cease to exist”. Thus we can see that the Self is the object of highest love. Now a question may come “if bliss is the nature of the Self, why am I not experiencing happiness all the time?”. That which is permanent and unlimited alone can give eternal happiness. Anything that is limited can only give limited happiness. Also if we analyze it deeply the objects of the world doesn’t give happiness or even sorrow. If we desire some object and possess it we get happiness and hence we think that the happiness is got from the object, but if something happens to the object, we are not happy. An object that gave happiness at one point, gives sorrow at other point. This is not possible and hence we can say that happiness is not there in the object but it is the mind of the person through the modification of likes and dislikes he experiences happiness or sorrow. Thus we can say that the happiness is not attained externally but it is the bliss of the Self. Another question may come “If the bliss that we get is the bliss of the Self, then why do we experience sorrow?”. The nature of the Self is bliss alone, if the sorrow is also the nature of the Self then we may experience sorrow also during deep-sleep and hence one may not like to sleep as well. But it is not so, we experience only bliss at the time of deep-sleep and even during the times of deep-sorrow also one may desire to sleep as in that state one experience only happiness. It is because of the modification of the mind through likes and dislikes which is because of ignorance of ones own nature, one experiences happiness and sorrow. When the ignorance is removed one experiences nothing but the bliss. Thus we can infer that the Self is of the nature of Bliss only.

Thus through logic we have understood that Self is of the nature of Sat, Chit and Ananda which is also the nature of Brahman. Thus the Self is nothing that Ultimate Reality of Brahman which we can know through various Upanishadic statements. The Mahavakyas like “Tat Twam Asi”, “Aham brahma asmi”, “Ayam Atham brahma” “Soham” all tell that Self is nothing but the Ultimate Reality of Brahman.


Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 8 and 9

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 8:

iyam aatmaa paraanandaH para premaaspada.n yataH .
maa na bhuva.n hi bhuuyaasam iti prem aatman iikshyate .. 8..

SLOKA 9:

tat prem aatmaartham anyatra naivam anyaartham aatmani .
atas tat parama.n tena param aanandat aatmanaH .. 9..

This Consciousness, which is our Self, is of the nature of Supreme Bliss, for it is the object of greatest love, and love for the Self is seen in every man who wishes “May I never cease to exist”.


Other objects are loved for the sake of Self, Self is loved for none other. Therefore love for the Self is the highest. The Self is of the nature of Bliss Absolute.

In these two slokas Vidyaranya talks about the Blissful nature of the Self. Bliss is the very nature of the Self. All that is desired for in the world is only for the sake of this Self. If we desire to get something, it is desired for the sake of the Self only, if we are doing actions for the sake of family members so that they are happy, the happiness that one gets on seeing others happy is also for the sake of the Self. Nothing is loved for the sake of the object but for the sake of the Self. No one would want to destroy oneself, and hence one will always wish to exist all the time. Sometimes there will be displeasure with ones own Self because of the painful experience, but those are momentary hatred. The Self is always loved and it is the object of the greatest love. Happiness is what everyone wants, and all the desires are only for the happiness of ones own Self. If one love sweets it is for the sake of happiness to the Self through the sweets, the sweet is loved. But the Self is not loved for the sake of other objects. We can thus infer love for the Self is the highest than the love for any other thing.

The objects of desire doesn’t really have happiness but only seems to give the happiness, and thus when the desired object is got the happiness seems to have got from the Self. The happiness that seems to have got from the desired object is because of the ignorance of ones own Self, as the objects doesn’t give bliss but it is very nature of the Self. When a father lives with his most lovable son, he is very happy but if the son dies he is very sad. Thus we can see that objects of love don’t really have happiness but it is only seemingly got. Those momentary happiness are the bliss of the Self but conditioned by the modifications of the mind. Thus Self is of the nature of Supreme Bliss. It is called Supreme Bliss because all other bliss that is got from the desired object are only transitory and hence have only limited happiness, but it is the Bliss of the Self which is the very nature of the Self is Eternal and hence it is Supreme.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 6 and 7

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 6:

sa bodho vishhayaad bhinno na bodhaat svapna bodhavat.h .
eva.n sthaana traye .apy ekaa sa.nvit tadvad dinaantare .. 6..

SLOKA 7:

maasa abdaa yuga kalpeshhu gat aagamyeshh vanekadhaa .
nodeti na astamety ekaa sa.nvid eshhaa svayaM prabhaa .. 7..

The Consciousness (in the deep sleep) is indeed distinct from the object (here ignorance), but not from itself, as is the Consciousness in the state of dream. Thus in all the three states the consciousness is the same. It is so in other days too.

Through the many months, years, ages and world cycles, past and future, Consciousness is the same; it neither rises nor sets; it is Self-revealing.

In each of the states the Consciousness perceives the corresponding object of the state, in waking state the external objects of the world in dream the objects of the dream and in the deep-sleep state it is ignorance, the Consciousness is different from the object which is been illumined. But the Consciousness that was present in the three states is one and the same. It is the same Consciousness that was responsible for illumination of the objects during the waking state, during the dream state and during the deep-sleep state. From this it can be concluded that the Consciousness which exists all the three states in a day is also present in other days, through months, years, ages and forever. Here Vidyaranya explains the Existence nature of the Self.
He then explains the nature of the Self. The Self neither rises nor sets. This means there is neither beginning nor end for the Self. Thus it is the very nature of the Self that it exists forever eternally. The Consciousness is Self-revealing, which means it doesn’t require anything external to reveal its presence, it shines by itself.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verse 5

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 5:

supt ottthitasya saushhupta tamo bodho bhavet smR^itiH .
sa ca avabuddha vishhayaa .avabuddha.n tat tadaa tamaH .. 5..

A person awakening from deep sleep consciously remembers his lack of perception during that state. Remembrance consists of objects experienced earlier. It is therefore clear that even in deep sleep ignorance is perceived

During the waking state, mind along with the sense organs act to get the knowledge about the objects, during the dream state mind acts and perceives the objects of the dream and it is understood that it is the same Consciousness that illumines the objects during both the dream and the waking state. In this sloka Vidyaranya talks about the deep sleep state. During the deep sleep state one doesn’t experience anything but pure Bliss. After waking up he says “I knew nothing while I was sleeping but I enjoyed the sleep”. Though there is perceiving of object like the dream or waking state, but one gets the knowledge of not knowing anything out of the experience he gets during the deep sleep state. Whatever we experience, stay as the knowledge in the memory and this experience of ignorance is also illumined by the Consciousness.
Is it the same Consciousness that was there during the other states?
Yes, because it is the same person who experienced the blissful sleep says after waking that he knew nothing when he slept. This is clear indication that it is the same Consciousness that stayed in all the three states.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verse 4

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 4:

tathaa svapne .atra vedya.n tu na sthira.n jaagare sthiram.h .
tad bhedo .atas tayoH sa.nvid eka ruupaa na bhidyate .. 4..

Similar is the case in the dream state. Here the perceived objects are transient and in the waking state they seem permanent. So there is difference between them. But the (perceiving) consciousness in both the states doesn’t differ. It is homogeneous.

In this sloka Vidyaranya talks about the dream state. In the waking state, the sense organs get in contact with the sense objects and give the knowledge about the object. The mind gets the impression of these objects that are perceived during the waking state and is projected out as dream during sleep. In the dream state, the body and the sense organs are not there and hence only the mind exists in that state. As the dream world is the impression formed on the mind through of interaction of sense organs during the waking state, the dream world is similar to the waking world. Vidyranya starts this sloka by telling similar is the case of dream state. In the dream state the objects in the dream are perceived, this time it is not the sense organs but the mind. The difference between the dream state and the waking state is mentioned in the second half of the first line. The objects of the dream world are short lived only during the time of sleep, but the objects of the waking world seems to be permanent when compared to the objects of the dream state. Thus there is difference between the dream world and the waking world.
The Consciousness which is responsible for the perception of objects during the waking state is also responsible for the perception of objects of the dream. It is only same Consciousness which illumines the objects for the experience.

A question may come of why can’t there be a separate Consciousness during the dream state different from that of waking state?
It cannot be so. The experience of the waking world and the dream world occurs to the same person. A person who is the waking state says “I dreamt”. This can be said when the Consciousness that was present while he was dreaming is present while he is saying this in the waking state. If it is considered as two different Consciousness one for the waking and one for the dream, then it would lead to a stage for a person that he may be in both waking and the dream state which cannot happen. Thus there can only one Consciousness.
During the waking state the knowledge of the object is got from the sense organs. Though the sense organs give the perception of the sense objects, it is the mind which perceives the object. Thus though there are 5 senses there is only one mind which perceives the sense objects. It is Consciousness which illumines the mind to get the knowledge about the objects during the waking state. During the dream state, the sense organs doesn’t function but it is only the same mind which sees the dream world and the same Consciousness that was present during the waking state illumines the objects of the dream state. Thus we can infer that it is the same Consciousness that is present in both the waking and the dream state.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verse 3

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 3:

shabda sparsha aadayo vedyaa vaichitryaaj jaagare pR^ithak.h .
tato vibhaktaa tat sa.nvid aikya ruupyaan na bhidyate .. 3..

The objects of knowledge sound, touch etc., which are perceived in the waking state, are different from each other because of their peculiarities; but the consciousness of these, which is different from them, does not differ because of its homogeneity.

In this sloka Vidyaranya talks about the waking state. In waking state, we perceive many objects through our sense organs. The objects are that are perceived are different among one another. Each object that we perceive is peculiar, even among the objects of similar kind the peculiarities exist among themselves. But the Consciousness that is behind the cognition of these objects is only one. If we analyze what makes us to perceive these objects through our sense organs, it is the Consciousness. We see the computer and the chair and we for sure know that the computer is different from the chair, even among the similar objects, we do perceive the difference. Thus the perceiver behind all these perceived objects is only one. The world that we see during the waking state is known only by the presence of the Consciousness. The perceiver is always different from the perceived object and hence the Consciousness which is responsible for the cognition of objects during the waking state is different from the objects. Each of the sense organs has definite function to perform. The eyes cannot hear and in the similar way ears cannot see. Though there is difference among the sense organs the Consciousness is only one.

There are 5 sense organs and each sense organ gives the cognition of corresponding object of the world. Therefore a question may come why can’t there be 5 consciousnesses for 5 senses?
It is not so. Though there are differences among the objects of perception by the sense organs, consciousness remains the same. We see many things, we also hear various sounds, but we don’t have any discrimination between the Consciousness of sight and Consciousness of sound. If we have Consciousness of sight and Consciousness of sound, then the real cognition of object either that of sight or sound cannot happen. Hence there can be only one Consciousness illumining the objects and thus responsible of the knowledge about the object.


Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 1 and 2

Hari Aum

Prostrations to my Guru. Prostrations to All.

namaH shrii sha~Nkaraananda guru paada ambu janmane .
savilaasa mahaa moha graaha graas aika karmaNe .. 1..

Panchadasi is one of the famous advaiti works of Swami Vidyaranya. As the name suggests, the text has fifteen chapters explaining about the Reality. The text uses various logics to describe the Reality. The text can be divided into three parts, namely the Viveka-panchaka (five chapters of discrimination between the real and the unreal), Dipa-pachanka (five chapters expounding the nature of Self as Pure Consciousness) and aananda-panchaka (five chapters expounding the blissful nature of the Self) and hence for convenience we can say that these three parts explain the Sat, Chit and Ananda aspects of Brahman. Vidyaranya has written many other Vedantic works and one of the other famous work is Jivan-Mukthi-Viveka. He has written commentaries to the Upanishads.

With prayers to Guru let us start learning the first chapter of Panchadasi.

Verse 1:

Salutations to the lotus feet of my Guru Sri Shankarananda whose only work is to remove the monstrous delusion along with its effects, the phenomenal universe.

Verse 2:

tat paada amburuha dvandva sevaa nirmala chetasaam.h .
sukha bodhaaya tattvasya viveko .aya.n vidhiiyate .. 2..

This discussion about the discrimination of truth is being initiated for the easy understanding of those whose hearts have been purified by service to the pairs of lotus feet of the Teacher.

In the first verse the acharya Vidyaranya offers his prostrations to his Guru Sri Shankarananda and he tells that his main work is to remove the delusion and its effect from the seeker. Delusion comes out of ignorance of ones nature of the Self. So the Guru is one who removes the ignorance and its effects. When the ignorance is removed then he is free from all bondages and hence realizes ones own identity with the Brahman. Thus the phalam or result of reading this text is getting rid of the ignorance and knowing ones own identity with Brahman. To apprehend the Reality, one requires a purity of mind. So when one has a purity of mind, it will be easy for such a person to apprehend the Reality. Therefore, to get that purity one should get the blessings from his Guru. Therefore one should develop Bhakti and Faith towards the Guru and have to serve his feet all the time.

In these two verses the Anubandha Chathushtayam is told
Adhikaari: a seeker who desires for liberation
Vishayam: Brahman
Samandham: removal of ignorance
Prayojanam: knowing the identity of oneself with Brahman.

Prostrations to all

Hari Aum

Thanks,
Rajesh