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

Panchadashi - Chapter 1-Verses 44,45 and 46

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 44:

jagato yad upaadaanaM maayaam aadaaya taamasiim.h .
nimitta.n shuddha sattvaa.n taam uchyate brahma tad giraa .. 44..

Brahman becomes the material and efficient cause of the world when associated with those aspects of Maya in which there is predominance of tamas and sattva respectively. This Brahman is referred to as ‘That’ in the text ‘That Thou Art’.

SLOKA 45:

yadaa malina sattvaa.n taa.n kaama karmaadi duushhitam.h .
aadatte tat paraM brahma tvaM padena tadochyate .. 45..

When the Supreme Brahman superimposes on Itself Avidya, that is sattva mixed with rajas and tamas, creating desires and activities in It, then it is referred to as ‘Thou’

SLOKA 46:

tritayiim api taaM muktvaa paraspara virodhiniim.h .
akhaNDa.n sachchidaanandaM mahaa vaakyena lakshyate .. 46..

When the three mutually contradictory aspects of Maya are rejected, there remains the one indivisible Brahman whose nature is Existence, Consciousness and Bliss. This is pointed out by the great saying ‘That Thou Art’

Once the seeker differentiates the Self from the five sheaths, the Guru instructs the seeker about the Ultimate Reality of Brahman through the Mahavakya “That Thou Art”. Thus by understanding clearly the each word of the Mahavakya, the seeker realizes ones own nature of Self.
Before the creation of the world only the Ultimate Reality of Brahman existed. Brahman became Isvara with the power of Maya. Isvara through the power of Maya created the world of names and forms. So the Isvara or the Brahman with Maya is the cause and the world is the effect. The cause always pervades the effect and hence the world is nothing but cause alone or the Brahman alone. Thus Brahman is both material and the efficient cause of the world. Maya through which the world is created is only an illusion and hence the world that seems to exist is also an illusion in the Reality of Brahman. Brahman alone is Real and the names and forms in Brahman are only an illusion in Brahman.

Mundaka Upanishad gives 3 examples to show that the world is nothing but the Ultimate Reality of Brahman.
“YaThornanaaBhihi srujathae grunathecha
yaTha prithivyaam oshaDhayaha samBhavanthi
yaThaa sathaha purushoth keshalomaani
thaThaaksharaath samBhavatheeha vishvam”

As a spider projects forth and absorbs back (the threads), as plants grow on earth, as hairs grow on the body, the universe emerges from the Imperishable Being.

Spider is the creates the web from itself and hence it is the material cause and the efficient cause of the web, there are different plants and trees grow from the earth and hence it is only the same cause but manifests in different forms. The third example is that hair, which is an insentient, grows in human or animals which is sentient, thus it is a sentient thing from which came the insentient. In the similar way the Ultimate Reality of Brahman is the Supreme Cause of the world. So, Isvara who is nothing but Brahman with the power of Maya is referred as ‘That’ in the Mahavakya ‘That Thou Art’.

The reflection of Brahman in Avidya is the Jiva. The very nature of Jiva is nothing but Brahman. Because of ignorance, Jiva doesn’t know ones own nature and hence thinks the world and the experience from the world as real. When the world is seen as real, the objects of the world will be seen by the Jiva as different from himself. Since it sees objects of the world as real because of the ignorance of ones own nature, jiva gets the desire for the object and thus does action to experience the pleasure from the object. Ignorance, Desire and Action form the three knots and thus because of this Jiva goes birth to birth to enjoy the results of the action and enjoys doing more action. The Jiva with the illusory ignorance is referred as ‘Thou’ in the Mahavakya ‘That Thou Art’

Iswara is the controller of Maya, whereas Jiva is under the control of Maya. Isvara is Omnipresent and Omnipotent, but Jiva seems to be limited in knowledge and space. Thus we see that Isvara and Jiva seem to have contradictory nature. The limitations that seems to exist for the Jiva is because of the ignorance. Ignorance doesn’t really exist but only seems to exist and hence is only an illusion in the Reality. Since ignorance is only an illusion, the limitation that seems to exist is also an illusion. In the similar way, the Maya which is the power of Isvara is also an illusion and never really exists. Hence, removing the illusory ignorance from Jiva and illusory Maya from Isvara, the nature of Jiva and Isvara are one and the same which is nothing but the Ultimate Reality of Brahman. This is what is pointed out in the Mahavakya ‘That Thou Art’.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 42 and 43

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 42:

yathaa mu~njaad ishhiikaivam aatmaa yuktyaa samuddhR^itaH .
shariira tritayaad dhiiraiH paraM brahmaiva jaayate .. 42..

As the slender, the internal pith of munja grass can be detached from its coarse external covering, so the Self can be distinguished through reasoning from the three bodies (or the five sheaths). Then the Self is recognized as the supreme Consciousness

SLOKA 43:

paraaparaatmanor eva.n yuktyaa sambhaavitaikataa .
tat tvam asi aadi vaakyaiH saa bhaaga tyaagena lakshyate .. 43..

In this way the identity of Brahman and Jiva is demonstrated through reasoning. This identity is taught in the sacred texts in sentences as such as “That Thou Art”. Their method of explaining the truth is through the elimination of incongruous attributes.

The Ultimate Reality of Brahman is of the nature of Existence, Consciousness and Bliss and this Brahman is nothing but ones own nature of Self. But Jiva because of ignorance doesn’t know ones own nature of Self and gets identified with five sheaths. These five sheaths are not really present but are only illusion in the Reality which is caused by the ignorance. Because of the identification of the five sheaths, he experiences pleasure and pain, but the Self which is always the nature of Bliss is different from the five sheaths. The logic of Anvaya and Vyathireka can help to distinguish the Self from the five sheaths. The Self is present whatever sheath is present and also the Self is present even in the absence of any of the Self. Thus it is only the Self which is of the nature of Consciousness alone exists but the others are only illusion in the Reality because of the ignorance of ones own nature.

The identity of the Self with the Brahman is taught through the mahavakya of Tat Twam asi. So when the seeker controls his mind and differentiates himself from the five sheaths, the Guru instructs the seeker by the Mahavakya of Tat Twam Asi through which the seeker realizes ones own nature as the Ultimate Reality of Brahman. The Guru explains each word of the Mahavakya and by his teaching helps the seeker to realize ones own nature of the Self.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 40 and 41

Hari Aum

Prostrations to my Guru. Prostrations to All.

Sloka 40:

tad vivekaad viviktaaH syuH koshaaH praaNa mano dhiyaH .
te hi tatra guNaavasthaa bheda maatraat pR^ithak kR^itaaH .. 40..

By discriminating of the subtle body (and recognition of its variable, transient character), the sheaths of the mind, the intellect, and vital airs are understood to be different from the Self, for the sheaths are conditions of the three gunas, and differ from each other (qualitatively and quantitatively).

Sloka 41:

sushhupty abhaane bhaana.n tu samaadhaav aatmano .anvayaH .
vyatirekas tu aatma bhaane sushhupty anavabhaasanam.h .. 41..

Similarly, in the state of deep sleep, the subtle body is not perceived, but the Self invariably witnesses that state. While the Self persists in all states the subtle body is not perceived in deep sleep and it is called variable factor.

In the previous sloka through the logic of Anvaya and vyathireka the subtle is proved to be different from the Self. The subtle body consists of seventeen parts which include 5 organs of perception, 5 organs of action, 5 pranas, mind and intellect. Since the entire subtle body itself is proved to be different from the Self, the parts in the subtle are also different from the Self.

In the next sloka the analysis of causal body is made. In the waking the mind and the sense organs seem to exist. In dream state only mind seem to exist. But in deep sleep state the mind merges into the cause. The ignorance which is the causal body exists during the deep sleep. In deep sleep there is only Bliss but ignorance is still there. In Nirvikalpa Samadhi, there exist only Self and the person experiences Bliss with awareness. The Bliss that was unaware in the deep-sleep is experienced during Samadhi. Thus we can say that the Self exist when there is no causal body which is ignorance. When we wake up from deep sleep the knowledge that we didn’t know anything during deep sleep is also illumined by the Self and hence Self existed during the deep sleep. Self exists when there is no ignorance.

Anvaya: when ignorance is not there, the Self is there
Vyathireka: The Self is present, the Self is there even when there is no ignorance

Thus we can infer that the Self is different from the physical body, subtle body and ignorance which is the cause for the other two bodies.
We thus infer that the Self is only a witness all the three states (waking, dream and deep sleep) and hence is different from all the five sheaths.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 39

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 39:

li~Ngabhaane sushhuptau syaad aatmano bhaanam anvayaH .
vyatirekas tu tad bhaane li~Ngasya aabhaanam uchyate .. 39..

Similarly, in the state of deep sleep, the subtle body is not perceived, but the Self invariably witnesses that state. While the Self persists in all states the subtle body is not perceived in deep sleep and it is called variable factor.

In this sloka the subtle body and the causal body are analyzed. During the waking state, the mind and the sense organs are active by the illumination of the Consciousness gives the existence of the body. During the dream state there is no body but only the mind functioning. But during deep sleep, even the mind is not there and what exists is only Bliss. It is the mind that makes us to see the dream during the sleep, and it is because of the Consciousness that illumines the mind to see the dream. In deep-sleep there is no experience at all. The mind merges into the cause but ignorance still exists. Once the person wakes up he says “I don’t know anything during the sleep, but I slept happily”. This thought of not knowing is also illumined by the Consciousness. Thus the Consciousness is the substratum of every experience. During the dream state the subtle body exists and during the deep sleep there is no subtle body either, but the Consciousness still exists, this is anvaya. The Consciousness exists even when there is no subtle, this is vyathireka. Consciousness thus stays as the witness of everything.

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

Prostrations to all

Hari Aum

Thanks,
Rajesh