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