Thursday, May 04, 2006

Panchadasi-Chapter 1-Verses 18, 19 and 20

Hari Aum

Prostrations to my Guru. Prostrations to All.


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


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


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



Blogger vedanta said...


Prostrations to all.

A few words on the Antahkarana. Many acharyas and many works define Antahkarana differently. Normally accepted view is that Antahkarana is four based on the function each one does. First is the manas or mind whose nature is doubting or confusions or thoughts (Sankalpa vikalpaatmakam manas). Second is buddhi or intellect which is of the nature of discriminating or distinguishing or ascertaining (Nishchayaatmika buddhih). Third is ahamkaara or ego which identifies or takes ownership of things. Fourth is chittam or memory where things are stored.

Sankara thus says in Nirvaana shatkam "Mano buddhyahankaara chittani naaham" - I am not the mind, intellect, ego or chitta.

Laghu Vakya vritti mentions antahkarana as two only -- similarly the panchikaranam also mentions two only. But certain other works does mention all work.

These four are explained using a simple analogy (which has been used and explained in Satya Darshanam) thus:

A person Rama sees another person coming towards him. He doubts whether that person is his friend or not. This is mind working currently doubting as to who the person coming towards him is. Rama thinks over and recognizes the person as Krishna. Here comparison of the person and his attributes was done by chitta and the determination that this is Krishna was done by intellect. Now Rama says that "he is my friend" -- this identification of "my friend" is done by Ego. Thus is explained the antah karanaas.

All these are not the Self because they are one or the other forms of thoughts & are dependent on the Subject of "I" which is Consciousness and distinct from the Egoistic I.

While learning about Maya and avidya as per Panchadashi, it would be good to remember that there are various interpretations of maya and avidya as per various acharyas. Here vidyaranya is giving kind of his own interpretation and explanation (a very simple own) which traditional advaitins or so-called traditional advaitins like Sacchidanandendra saraswathi of Holenarsipur etc. disagree.

It is simpler on our part to take as such whatever vidyaranya is telling and remember that both are nothing but mere illusions in the ultimate reality of Brahman. We will discuss about this in detail if anybody in the forum requires the same (we would already have discussed a part of it in jeeva as per the various systems thread -- can be found in the blog site).

Prostrations to all.


Let a moment not pass by without remembering God

8:32 PM  

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