Panchadasi

Panchadasi-Chapter 1- Summary

2006-07-03T04:57:00.000-07:00

Hari Aum

Prostrations to my Guru. Prostrations to All.

Bowing down to the feet of the Guru who is nothing but the Ultimate Reality of Brahman, let us conclude learning of Panchadasi Chapter 1 by summarizing it.

After prostrating to the feet of Guru, Vidyaranya starts with the nature of the Self. Self is of the nature of Existence-Consciousness-Bliss Absolute. Vidyaranya talks about the nature of the Self by analyzing through the three states (waking, dream and deep-sleep). During the waking state we perceive so many objects through the sense organs. The objects in the world are different, but the Consciousness which is responsible for the cognition of the object is one only. Though there are different objects, there are not many Consciousness, but it is only one Consciousness because of which the world is perceived. The experience that one has during the waking state makes an impression in the mind and comes out in the form of dream during the sleep. It is the same Consciousness which was illuming the objects of the world during the waking state, illumines the dream world also. This can be known when the person wakes up and says “I had a nice dream”. In deep sleep there is no duality. All the sense organs and the mind merge into the cause and the person experiences only Bliss and nothing else. Though there is no existence of any objects, the consciousness still exists during deep sleep. The person who slept nicely wakes up and says “I don’t know what happened after I slept, but I slept happily”. Whatever a person experiences will stay as the memory and this knowledge of “I don’t know” is also illumined by the Consciousness. It is the same person who was slept happily wakes up and says I slept happily. Thus we can say that the consciousness exists on all the three states as a witness and independent. This is the experience of one in one day, in the same way the experience continues to many months, years, centuries, ages etc and thus we can say that Consciousness is eternal, that which exists all the time. Also the Self is the highest object of love because it is the sake of happiness of the Self, we seek everything in the world and there is no one who will hate oneself. Even when one commits suicide, it is for the sake of the happiness of Self, to avoid the sorrowful experience at that moment, one commits it. Everything is loved for the sake of Self, but Self is not loved for the sake of anything else and hence we can say that Self is the Supreme object of love. Thus through logic, it is proved that Self is of the nature of Existence-Consciousness-Bliss, which is similar to the nature of the Ultimate Reality of Brahman, which is told in Srutti also.

Self is only the witness of world and hence is not affected anything. The Self is not known because of ignorance. If the Self is not known then there cannot be highest bliss as Self alone is the nature of Absolute Bliss. If the Self is known then there will not be desire for any other objects. But we cannot say that we don’t know our Self, it is known but yet not known. In a crowd of students chanting Vedas, the father can recognize his son’s voice, but because of the chorus, he will fail to recognize the peculiarities of the voice. In the similar way, though the Self is known, its real nature as Sat-Chit-Anandam is not known because of the obstacle of ignorance. Vidyaranya then explains about Jiva and Isvara. The Blissful Brahman gets reflected in the prakriti (which is composed of Satva, rajas and tamas) and the prakriti is of two types. Prakriti which is of pure sattva is Maya and the reflection of Brahman on Maya is called Isvara. Prakriti which is the mix up of Sattva with rajas and tamas is called avidya and the reflection of Brahman on Avidya is called Jiva. Both Maya and Avidya are only an illusion in the Reality, they only seem to exist, but what is eternally existent is only Brahman. Avidya forms the causal body of the Jiva and the Jiva who identifies himself with the causal body is called prajna.

From the Tamasic part of prakriti came the five elements (ether, air, fire, water and earth) at the command of Isvara and for the experience of Prajna. From the satva part of the five elements came the five organs of perception and also Mind and Intellect. From the Rajas part of the five elements came the five organs of action and the five vital airs. Thus the five organs of perception, five organs of action, five vital airs, mind and intellect, totally seventeen, form the subtle body of the Jiva. Jiva who identifies himself with the subtle body is called Taijasa (vyashti or individual level) and Isvara who identifies himself with the subtle body is called Hiranyagarbha (samashti or collective level). Isvara has knowledge of his own nature of Self and sees the world as his own Self, but Jiva lacks this knowledge because of ignorance and hence under the control of Maya. Isvara created the world and the objects through the power of Maya for the Jiva to enjoy. The gross body if formed through the process called Panchikarana in which each element is divided into two halves, one half is that element and the other half is again divided among the rest of the elements. This forms the gross body of the Jiva. Jiva who identifies himself with the gross body is called Viswa and the Isvara who identifies himself with the gross body is called Vaisvanara.

Because of the ignorance of ones own Self, the Jiva sees the objects of the world as different from oneself and thus desires for the object. The desires are converted to action. Thus they perform action for the sake of enjoyment and again they enjoy performing action. Like the worm which moves from whirlpool to whirlpool, the Jiva go through birth after birth in enjoying the results of action and in performing the action to enjoy and hence they never attain peace. But due to some good actions performed during a birth, as a fruit of action a compassionate Guru, who has already established in Brahman, will come to help our way out from the vicious circle of birth and death by instructing to differentiate between the different sheaths to realize ones own nature of Bliss. The five sheaths of the Self are food sheath, Vital air sheath, the mind, the intellect and the bliss sheath. The gross body which is the effect of the process called Panchikarana of the five elements form the food sheath. The five vital airs namely prana, apana, vyana, udana and samana along with the five organs of action form the vital air sheath. The doubting mind along with the five organs of perception form the mind sheath and the decisive intellect along with the five organs of perception form the intellect sheath. The causal ignorance where there is no dualities form the Bliss sheath. Due to the identification of Jiva with any of the sheaths, assumes the nature of that Sheath as the Self.

The Self can be discriminated from the five sheaths through the logic called Anvaya and Vyathireka. The gross body which was present during the waking state is not present during the dream state. But the consciousness still exists both during the waking state and the dream state. When the gross body is not present, the Consciousness is present, this is anvaya. The Consciousness is present even when there is no gross body, this is vyathireka and thus the Self is different from the gross body. The dream world which is experienced during sleep is not present in the deep sleep, but the Consciousness is there present in both the states. The mind which is experienced during the dream state is not present in the deep-sleep state but the Consciousness is present in both the state, this is anvaya. The Consciousness is present even when there is no experience of the subtle body, this is vyathireka, and thus the Self is different from the subtle body. The ignorance that is present in deep-sleep is not present in the state of Samadhi but the Consciousness is present in both the states, this is anvaya. The Consciousness is present even when there is no ignorance, this is vyathireka and thus the Self is different from the causal body as well. Thus through this logic, one can distinguish the Self from the different sheaths.

Once the seeker distinguishes the Self from the different sheaths, his mind will be purified, and will be able to apprehend the teaching of the Reality from the Guru. The Guru thus instructs the seeker by the Mahavakya “Tat Tvam Asi”. The word “Tat” denotes the Brahman who through the power of illusory Maya creates the world and objects for the Jivas to enjoy. The word “Tvam” denotes the Jiva who because of illusory avidya thinks the objects of the world as different from oneself and thus desires to do the action. The word “Asi’ shows that the real identity between the Jiva and the Isvara. The ignorance which seems to exist for the Jiva is only an illusion and it will vanish once the Jiva realizes ones own nature of the Self. Isvara has the upadhi of Maya and Jiva has the Upadhi of Avidya. When the Upadhis are removed from both Jiva and Isvara, it is only the Ultimate Reality of Brahman shining in both of them. That indivisible Supreme Brahman of the nature Sat-Chit-Anandam is the Ultimate goal of every seeker

An objection is raised by the opponent whether the Brahman which is the Ultimate Goal is with attributes or without attributes? If it is with attributes then it is illusory and if it is without attributes then it cannot be found anywhere nor it is possible to find it. To this Vidyaranya asks the counter question as to whether the objection raised is related to entities with attributes or without attributes. If the entity that is without attributes, then it is a absurd as it will mean attribute or attributeless. If the entity is with attributes then it will involve four logical faults like anavastha or infinite regression, chakraka or circular reasoning, Atmasraya or Self dependence and Anyonyasraya or Mutual dependence. This is extended to other objects of the world having substance, species, quality, action or relationship. Therefore it can be answered as the attributes that is seen as the very nature of the object. But the Self which is the substratum of every object is untouched by these attributes and hence these attributes can only be an illusion in the Reality.

Vidyaranya then tells about the Vedantic Sadhana for the seeker. The seeker has to learn about the Reality from the competent Guru for a length of time, Sravanam. After listening from the Guru, the seeker has to validate the teaching of the Guru in the mind through logics, Mananam. When the Sravanam and Mananam are done, all doubts on the Reality will be gone and thus the seeker will be in a position to contemplate on the Reality, Nidhidhyasana. When the seeker meditates on the Self, single-pointedly, he merges into the Self, and enjoys the bliss of the Self Consciously. This is called Nirvikalpa Samadhi. In the Nirvikalpa Samadhi, there is no duality like the deep-sleep, but in deep sleep there is ignorance whereas in Samadhi the seeker is aware of the bliss. When the seeker comes out of the Nirvikalpa Samadhi, the seeker recollects the bliss during the state and contemplates on the Self. The seeker then has to put effort towards contemplating on the Self so that the state of Nirvikalpa Samadhi is maintained in other times also. When the seeker constantly contemplates, the results of karmas get reduced and thus the obstacles also reduce and will help one to move closer to the Reality. Vidyaranaya also shows the reference from Bhagavat Gita where Krishna tells the same thing to Arjuna, when a seeker constantly contemplates on the Self he will be firmly established in the Self like the flame in a breezeless spot. This constant contemplation on the Self is the Ultimate Duty of every seeker and when a seeker constantly contemplate, his ignorance vanishes and he gets firmly established in the Self. When the ignorance vanishes, then all the desires vanishes and there will no desire for any object as there will be nothing other than one own Self to desire for and also the merits and demerits of ones action done before also gets burnt away. Such a person will revel only the Bliss of the Self.

The knowledge that one get from the Guru is only an indirect knowledge. The seeker having attained the knowledge from the Guru, should constantly contemplate on the import. When he continues doing it all papas and punyams burnt away. The obstacles will be removed, the more the seeker contemplates. On constant contemplation, the ignorance vanishes and the indirect knowledge becomes his own direct experience. Like the sun dispelling the darkness, this knowledge dispels the darkness of ignorance. To such a seeker there is no sorrow, no desires, no action and hence crosses over the bondage of birth and death cycle. Such a person always rejoices in the bliss of the non-dual Self.

Let us contemplate constantly on the Self and realize the blissful nature of the Self. Let us continue our learning through “Bhaja Govidam”, a work of Shankara, very soon.

Prostrations to the feet of Guru.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 62,63,64 and 65

2006-07-03T04:55:00.000-07:00

Hari Aum

Prostrations to my Guru. Prostrations to All.

SLOKA 62:

vaakyam apratibaddha.n sat praak parokshaavabhaasite .
karaamalakavad bodham aparokshaM prasuuyate .. 62..

Then the great dictum, freed from the obstacles (of doubt and ambiguity), gives rise to a direct realization of the Truth, as a fruit in one’s palm – Truth which was earlier comprehended indirectly

SLOKA 63:

parokshaM brahma vij~naana.n shaabda.n deshika puurvakam.h .
buddhi puurva kR^itaM paapa.n kR^itsna.n dahati vahnivat.h .. 63..

The knowledge of Brahman obtained directly from the Guru, teaching the meaning of the great dictum, burns up like fire all sins, committed upto that attainment of knowledge.

SLOKA 64:

aparokshaatmaa vij~naana.n shaabda.n deshika puurvakam.h .
sa.nsaara kaaraNaaj~naana tamasash chaNDa bhaaskaraH .. 64..

The direct realization of the knowledge of the Self obtained from the Guru’s teaching of the great dictum, is like the scorching sun, that dispels the very darkness of Avidya, the root of all transmigratory existence.

SLOKA 65:

ittha.n tattva viveka.n vidhaaya vidhivan manaH samaadhaaya .
vigalita sa.nsR^iti bandhaH praapnoti paaraM pada.n naro nachiraat.h .. 65..

Thus a man distinguishes the Self from the five sheaths, concentrates the mind on It according to the scriptural injunctions, becomes free from the bonds of repeated births and deaths and immediately attains the Supreme Bliss.

In the previous sloka, Vidyranya has explained the result of having constant contemplation on the Self. All scriptures and works of great Mahatmas always point to the Self. So the knowledge that is got from the learning of scriptures from a competent guru is only an intellectual knowledge and hence it is only an indirect knowledge of the Self. When the seeker reflects these teaching and contemplates on the profound truth of the scriptures, the seeker gets the direct experience of the Self through the knowledge as “I am Brahman”. The seeker has to put effort to constantly contemplate on the Self till he is firmly established in Brahman. When one contemplates constantly, that knowledge which he got from the Guru will be as direct knowledge.

The Ultimate Reality of Brahman which is ones own nature of Self is Eternal. The world that we see is only an illusion in the Self. Self alone exists eternally, but because of ignorance one doesn’t know ones own nature of Self. The Guru through the Mahavakya of “Tat Tvam Asi” teaches the seeker about the Reality. The seeker then constantly reflects this teaching and contemplates on the vakyam. When a seeker gets the indirect knowledge of the Self, all the results of action ceases to exist for such a seeker through his constant contemplation on the knowledge he got from the Guru. When the results of action are burnt out, all the obstacles are removed and he thus moves closer to Reality.

When a seeker contemplates constantly on the Self, he merges into the Self. The indirect knowledge which he got from the Guru becomes a direct knowledge as “I am Brahman” and he thus gets firmly established in the Self. The light of the sun dispels all the darkness and in the same way the light of knowledge dispels the darkness of ignorance. Once the ignorance is completely removed, the seeker always revels only the Bliss of the Self. When the ignorance veil is removed then all the illusions vanishes and Self alone exists to such a person. When the ignorance veil is removed, he crosses over the samsaara of birth-death cycle and will always revel in the Self. He realizes that he was never born and never has death and he is eternal.

Vidyaranya then concludes the chapter that when a seeker differentiates the Self from the five sheaths, learns about the Self from a competent Guru, reflects those teachings in the mind and contemplates on the teaching, realizes ones own nature as Self. The Self is of the nature of Existence, Consciousness and Bliss. A person who realizes ones own nature of Self be free from all bondages of birth and death and will always revel in the Bliss of the non-dual Self. Such a person will verily become the Self.

Prostrations to all

Hari Aum

Thanks,
Rajesh

Panchadasi-Chapter 1-Verses 59,60 and 61

2006-06-29T20:23:00.000-07:00

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

2006-06-28T20:18:00.000-07:00

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

2006-06-26T20:10:00.000-07:00

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

2006-06-22T20:24:00.000-07:00

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

2006-06-21T20:12:00.000-07:00

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

2006-06-13T20:18:00.000-07:00

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

2006-06-08T05:52:00.000-07:00

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

2006-06-07T05:53:00.000-07:00

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

2006-06-04T07:09:00.000-07:00

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

2006-06-01T20:10:00.000-07:00

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

Panchadasi-Chapter 1-Verses 38

2006-05-31T20:11:00.000-07:00

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

2006-05-30T20:12:00.000-07:00

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

2006-05-30T20:10:00.000-07:00

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

2006-05-25T08:59:00.000-07:00

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

2006-05-25T08:57:00.000-07:00

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

2006-05-25T08:55:00.000-07:00

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

2006-05-25T08:43:00.000-07:00

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

2006-05-25T08:40:00.000-07:00

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

2006-05-08T20:17:00.000-07:00

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

2006-05-04T20:27:00.000-07:00

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

2006-05-04T20:21:00.000-07:00

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

2006-05-04T20:18:00.000-07:00

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

2006-05-04T20:17:00.001-07:00

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

2006-05-04T20:17:00.000-07:00

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

2006-05-04T20:15:00.000-07:00

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

2006-05-04T20:14:00.000-07:00

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

2006-05-04T20:12:00.001-07:00

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

2006-05-04T20:12:00.000-07:00

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

2006-05-04T20:10:00.000-07:00

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

2006-05-04T20:06:00.000-07:00

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