Thursday, May 04, 2006

Panchadasi-Chapter 1-Verse 10

Hari Aum

Prostrations to my Guru. Prostrations to All.


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



Post a Comment

<< Home