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47 - 01A Panchadasi Text & Notes PDF
47 - 01A Panchadasi Text & Notes PDF
PANCHADASHEE – 01
TATTWA VIVEKA
The Differentiation
00
of TEXT
the Reality
Reflections by
TEXT SWAMI GURUBHAKTANANDA
47.01
CHINMAYA INTERNATIONAL FOUNDATION
Home Study Courses: PANCHADASHEE by Swami Vidyaranyaji
Chap No.
PART TITLE OF TEXT ENGLISH TITLE
No. Vers.
1 Tattwa Viveka Differentiation of the Real Principle 65
VIVEKA
Text
47.01
A Prakarana Granth
PANCHADASHEE – 01
TATTWA VIVEKA
“The Differentiation of the Supreme Reality”
Composed
by Sri Swami Vidyaranyaji
Reflections
by SWAMI GURUBHAKTANANDA
on the 39 Lectures delivered by Swami Advayananda,
Acharya at the Chinmaya International Foundation, Veliyanad, Kerala.
from November 18th 2015 – May 27th, 2016
© 2016 All Rights Reserved. Copyright held by Chinmaya International Foundation, Kerala.
Declaration by the Author: The material in this series is under inspiration of the Sandeepany
Vedanta Course, but largely consists of the Author’s reflections on the Course. He is
deeply indebted to the Chinmaya Mission for its excellent presentation of the Home
Study Course to students all over the world through Webinar sessions.
Personal Dedication
1. To my Parents, Smt Sharadaben & Sri Ratilalbhai Kapitan
who inspired me to study in life, to stick to the path of Dharma and pursue the
highest ideals; and swamped me with their abundant Love;
*****
PANCHADASHEE – 01
“Tattwa Viveka”
Discrimination of the Supreme Reality
FOR SAMSKRIT TEXT WITH SANDHEES
Guide to Splitting Sandhees
The Conventional Samskrit verses are placed together with the Commentary.
At the end of the Commentary section, the Split-Sandhee Samskrit Format is given
for benefit of beginners. Word-combinations are highlighted in bold underline, to help
arrive at the original words. This is a unique feature in Samskrit presentation.
PURPOSE: To assist new students who are just finding their way in Samskrit. This is
not intended for those who are already proficient in Samskrit.
1. The method enables normal chanting as well as indicates the individual words.
2. The Sandhees (in bold underline) are not Samskrit words, but are needed for
correct chanting and to determine the words on either side of the Sandhee, based on the
following table for each different vowel.
3. The transliteration in the book applies this table and indicates individual words.
*****
THE PANCHADASHEE – 01
“Tattwa Viveka”
“The Differentiation of the REALITY”
CONTENTS:
___________________________________________________________________________
THE PANCHADASHEE : Introduction to the Whole Book 4
SWAMI VIDYARANYA : Brief History of the Author’s Life 5
CREATION CHART 20
INTRODUCTION 21
THE CAUSAL CREATION (Verses 15 – 17) 22
Verse 15: Brahman Prakriti 22
Verse 16a: Prakriti Maya & Avidya 24
Verse 16b: Brahman + Maya Ishwara 25
Verse 17: Brahman + Avidya Praajna (Jiva) 25
1
THE SUBTLE CREATION (Verses 18 – 25) 27
Verse 18: Birth of the Tanmatras (Subtle Elements) 27
Verse 19: Birth of the Jnaanendriyas (Organs of Knowledge) 29
Verse 20: Birth of the Antahkarana (Inner Instrument) 30
Verse 21: Birth of the Karmendriyas (Organs of Action) 32
Verse 22: Birth of the Pranas (the Vital Airs) 33
Verse 23: The Components of the Subtle Body (Linga Sharira) 34
Verse 24: Consciousness: From Causal to Subtle Body 35
Verse 25: Differentiating Collective From Individual 37
THE GROSS CREATION (Verses 26 – 28) 38
Verse 26: The Birth of the Gross Elements 38
Verse 27: The Pancheekarana Process of Quintuplication 39
Verse 28a: Evolutes of the Gross Body 40
Verse 28b: Collective Consciousness: Subtle to Gross 41
Verse 28c: Individual Consciousness: Subtle to Gross 41
*****
3
|| mÉgcÉSzÉÏ ||
THE PANCHADASHEE
Talks by Swami Advayananda
The last Book of each Part is the shortest, for some reason. They are Book 5 (8
verses), Book 10 (26 verses) and Book 15 (35 verses). The two largest Books are in Part 2,
namely, Book 6 (290 verses) and Book 7 (298 verses). These statistics are just for
information in order to get a feel for what we are going to study. At Sandeepany
Sadhanalaya, we studied only Books 5 and 10, the two shortest chapters.
*****
4
|| ´ÉÏqÉ̲±ÉUhrÉxuÉÉÍqÉÌuÉUÍcÉiÉÉ ||
SWAMI VIDYARANYA, THE author of this book, lived in the 13th to 14th century CE.
He lived well over a hundred years. A CV of his life would reveal a man of great
administrative capabilities, gigantic intellect and deep inner spiritual refinement. There are
few men who would reach his stature in learning, wisdom and administrative responsibility.
He was responsible for the cultural revival in Sanatan Dharma. In his time, India was
in the hands of Muslim invaders. He stopped them from overrunning the South of India.
After a splendid political career which took him to Prime Ministerial status, he became the
12th Pontiff or Shakaracharya of the Sringeri Mutt of South India. His learning was indeed
incredibly vast – he was a Polymath, i.e. a master of many subjects.
On the banks of the Tungabhadra, at a place called Pampa, in the state known as
Vijayanagar (Kishkindha in the days of the Ramayana), was born a child named Madhava. His
mother was Shree Mata and father was Sukritih Mayana. He had a brother named Sayana,
who was another genius as brilliant and erudite as Madhava. Sayana had commented on all
4 Vedas, he was a Bhashyakara.
The year was 1334 CE. The invader was the ruthless Mallickapoor, one of the most
feared Muslim marauders of his time. Anaykundi in Karnataka was destroyed. The king of
5
the city jumped into fire when he heard of the invasion. Only two generals escaped from the
devastated city. This incident triggered a great desire in Madhava to do something to save
the country from going into ruin. He could not sit back and watch the political subversion.
Working with intense zeal and with an amazing master plan of action, he influenced
the great leaders of the South and established the Vijayanagar kingdom, with Harihara as its
king. Two other kings ruled in quick succession before Vidyaranya took up the Prime
Ministership. This career in his life extended over 45 years, until 1379.
During the reign of Vidyaranya, he and his brother Sayana wrote their commentary
on the Vedas. It was called the Sayana-Madhava Bhashya, as both had worked on it.
*****
6
|| mÉgcÉSzÉÏ mÉëjÉqÉÉåÅkrÉÉrÉÈ ||
|| iɨuÉÌuÉuÉåMüÈ ||
PANCHADASHEE – BOOK 01 (65 Verses)
TATTVA VIVEKA
“Differentiation of the SUPREME REALITY”
|| ´ÉÏqÉ̲±ÉUhrÉxuÉÉÍqÉÌuÉUÍcÉiÉÉ ||
by Sri Swami Vidyaranya
INVOCATION
(Verses 01-02)
7
1 Namah: Besides meaning “I salute”, it also means na mama “no more mine”, i.e. “I
am Yours, O Lord”. The author surrenders himself to his Guru, or dedicates his work of
writing the text to his Guru.
Anubandha Chatushtaya is the fourfold connection of the text to the reader. These
four are indicated in the following words:
i) Adhikaari – the qualified student: Namah – one who comes with faith and
surrenders to the teacher; one who drops his ego.
ii) Vishaya – the subject of the text: Shankara Ananda – by this is implied the
oneness of Jiva and Brahman is the subject.
iii) Prayojana – the result gained from studying the text: Graaha Graasaika – “eats
away the crocodile”. The text promises to destroy the crocodile of Great Ignorance, the
fundamental cause of delusion in life.
iv) Sambandha – the connection between the text and the Vishaya. This is seen in the
next verse in the words Vivekah Ayam Vidheeyate – This text is a discussion on
discrimination between the Truth and the untruth.
Regarding Sambandha, Acharyaji mentioned that many students do not see the need
for stating this connection. It is not just a formality, it is necessary. As an example, he said,
“Suppose you want potatoes. It is useless to know any amount about the potato unless we
know where to obtain or buy them from.” Knowing where to buy them is the Sambandha.
Sambandha tells us where we can get the knowledge that we are seeking.
If the text gives this knowledge, then it has to “advertise” this fact by stating it, just
as a shop will advertise if it sells the potatoes you want.
5 tat paada amburuha dvandva, The pair of Lotus Feet of the Guru –
sevaa nirmala chetasaam; to those who have served them and rendered
6
their mind pure (by such service);
7 sukha bodhaaya tattwasya, for the easy understanding of the Truth,
vivekah ayam vidheeyate. this discussion on discrimination (of Truth from
8
the untruth) is being initiated.
5 The salutation is to the Guru’s feet, not the Guru. This indicates great humility on
the part of the writer towards his Guru. It is the feet that walk; thus focus on the feet
indicates determination to walk the path being taught, i.e. to follow the teaching given in
the text.
“Lotus” is a poetic device called Alankara used to describe the feet. The lotus is a
delicate flower, yet it is these lotus feet which are being called upon to tread the most
gruelling path of spiritual Sadhana! It is these lotus feet which are to eat up the crocodiles of
all worldliness! There is great beauty in this poetic expression or Alankara.
8
6 The service of these lotus feet of the Guru is the means by which the mind is
rendered pure so that the subtle teachings can be grasped by one’s intellect. The feet are
symbolic of treading the path of spirituality. Worshipping the feet means being wholly
devoted to the practice of what the Guru is teaching.
The disciple gets fine-tuned to the Guru through sincere service to him. The service
done gives the Guru a chance to understand the disciple, and it also gives the student a
chance to attune himself to his Guru. This rapport between Guru and disciple is essential in
receiving spiritual knowledge. The mentoring can begin only after service to one’s Guru.
Therefore, it is said that we study “under” a Guru, not “with” him.
The test of having served the Guru well is that one becomes free from likes and
dislikes. Being free from these opposites is essential to grasp the subject being taught.
7 Tattwa: This refers to ‘the Reality’. In general, Tattwa is the principle item to be
studied in a particular field. It varies for different subjects. In Chemistry, the Tattwa is
elements; in Physics it is atoms; in Mathematics it is numbers, and so on. In knowledge of
the Self (Brahma Vidya) it is Brahman, the Supreme Reality.
The term “easy understanding” is more like an inducement to the student. Easy is a
very relative term.
Acharyaji gave us an example from his own experience. He used to write articles for
Tapovan Prasad magazine on Vedanta under the Title, “Vedanta Made Easy”. After 3 or 4
articles, the editor of the magazine came to him and asked, “If this is Vedanta made easy,
then what would actual Vedanta be?” Acharyaji took the hint, and changed the title to
“Vedanta Unveiled” – replacing one trick with another trick!
8 Viveka: The Truth which is being taught is grasped easily if one has acquired the
ability to discriminate between truth and untruth, between the real and unreal. Such
intellectual ability greatly simplifies the learning of the esoteric truths of this subject.
This gives the Sambandha or connection between the text and the subject, Identity
between the individual and Brahman. In order to experience that identity, this text provides
the basic skill of discrimination which is essential to it.
Vidheeyate: This term is very significant in the context of a spiritual teaching. It
indicates more an instruction rather than a teaching. It promotes the Do-as-you-go
approach. The knowledge is not meant to be tucked away as a bundle of intellectual
concepts. What we bite has to be chewed; what is chewed has to be swallowed; what is
swallowed has to be digested or understood; what is digested has to be metabolised by
practice.
*****
9
1. BRAHMAN: The Absolute Reality
(Verses 03-14)
THE TEXT USES the three states of consciousness as the framework for the analysis
that follows. The text explains this in v3, v4, v5 and the first half of v6.
1 shabda sparsha aadayah vedyaa, Sound, touch, etc., are objects of knowledge;
vai chitryaat jaagare, Due to their (undisputed) perception in the waking state,
2
prithak; i) they are seen to be different from each other;
tatah vibhaktaa ii) Totally different from them (the objects)
3
tat samvid; is the perceiving consciousness (the subject); and
eka roopyaat iii) Due to its homogeneity or uniform nature,
4
na bhidyate. consciousness does not differ (from itself).
10
Verse 4: The Dream State Observed
iÉjÉÉ xuÉmlÉåÅ§É uÉå±Ç iÉÑ , lÉ ÎxjÉUÇ eÉÉaÉUå ÎxjÉUqÉç |
iÉ°åSÉåÅiÉxiÉrÉÉåÈ xÉÇÌuÉSè- , LMüÃmÉÉ lÉ ÍpɱiÉå ||1.4||
5 The similarity of the dream state to the waking state is that the same three
conditions are seen to exist here also.
6 The only difference is that the objects in dream are unsteady; they have a very
precarious existence in dream in that they can come without any cause and go away
without any cause. They are highly whimsical. They do not obey the laws of physics – one
could fly in one’s dream without wings! This is the nature of dream, which is classified as
Pratibhashika Satta or “that which exists for some time only in imagination”.
In comparison to the whimsical existence of dream objects, the waking state objects
are considerably more reliable to our perception. They are firm and steady and knowable to
the senses. They do not simply vanish for no reason. They follow the laws of physics which
are known to scientists. There changeability is predictable when the laws governing them
are known. They fall into the realm known as Vyavaharic Satta or this phenomenal plane of
existence known to the senses.
7 However, even the dream objects, elusive as they are, are different from each
other and perceived to be so by the mind, which is still available in this state.
Dream objects, too, are different from Consciousness, the Subject which perceives
them. This is the same as the second condition in the waking state.
8 Now, the third condition is also the same. The Consciousness which witnesses
dream does not change within dream, nor when the dream ends and one moves into one of
the other two states. The waker from the dream knows that it was he only who dreamt.
Interestingly, the dreamer has no way to know who the waker is; if he knew that, then he
would not be dreaming!
At this point Acharyaji noted that the change from one state to another could occur
in any order. There is no rule that it has to be in a particular sequence, e.g. waking-dream-
deep sleep, and return in reverse order back to the waking state.
Acharyaji also noted that in addition to learning Vedanta, with Vidyaranya one gets a
bonus and also learns how to think logically! This is the special characteristic in all the works
of this gigantic intellectual, Sri Swami Vidyaranya. The student’s mind is rivetted to the text
with the ‘glue of logic’, and it makes study so much more enriching!
We see more of this impeccable logic in the study of deep sleep . . .
11
Verse 5 & 6a: The Deep Sleep State Observed
xÉÑmiÉÉåÎijÉiÉxrÉ xÉÉæwÉÑmiÉ , iÉqÉÉåoÉÉåkÉÉå pÉuÉåixqÉ×ÌiÉÈ |
xÉÉ cÉÉuÉoÉÑ®ÌuÉwÉrÉÉ , ÅuÉoÉÑ®Ç iɨÉSÉ iÉqÉÈ ||1.5||
9 Supta utthi tasya saushupta, A sleeper awakes from his deep sleep state:
tamah bodhah Ignorance of knowledge – i.e. “I knew nothing” –
10
bhavet smritih; is all that he remembers;
saa cha This (remembrance) itself (is proof)
11
avabuddha vishayaa, of some object(s) experienced earlier;
avabuddham tat tadaa i) Thus, that object experienced earlier (in deep sleep)
12
tamah. is IGNORANCE – the “I knew nothing” or Ajnana.
sah bodhah ii) This consciousness (in the deep sleep state)
13
vishayaat bhinnah, is indeed distinct from the object (Ajnana);
na bodhaat iii) but it is not different from itself,
14
svapna bodhavat; just like the consciousness in the dream state;
Now we come to the state that reveals the most about the relationship between
Consciousness and mind, and a thorough study of it throws much light on the Truth. Swami
Vidyaranya shows how the same three conditions exist even in this state.
9 During sleep we are aware of nothing. We can only analyse the sleep condition
upon awakening from it.
10 All that we can remember is “I knew nothing”. This is extremely important
knowledge from the philosophical point of view. Why did we not know anything? Our
Consciousness was present as we still remember having gone through the sleep experience
without knowing anything. The remembrance enables us to extrapolate into the deep sleep
state. It tells us that although Consciousness was present, it was covered by an “object”
called Ajnana or Ignorance, so it could only experience one thing – being “nothing”.
11-12 The first condition thus has to be modified compared to the other two states.
There is only one Object, not many. It is also not an object that can be perceived by the
senses or the mind like the objects in the other two states. i.e. it is not Pratyaksha
Anubhava or “perceptual cognition”.
Is it by Anumaana or “inference” that we obtain knowledge of deep sleep? This line
says, Yes, it is. The remembrance of knowing nothing is a valid inferential means of
knowledge. As by smoke we infer the presence of fire, so also with remembrance of nothing
we infer the presence of an “object” called Ajnana, which screened off our Consciousness.
Had Ajnana not been present, we would have experienced the Self each time we went into
deep sleep, but we do not.
From this we make a further inference: In deep sleep we withdraw into our causal
state and into the sole company of Root Ignorance. It is like going back into the womb we
came from! Being in the causal state, we have no access to our intellect, mind or senses.
They are not available to us in sleep. Deep sleep is the great “leveller” – a king and a pauper
12
are both the same in this state. The robber and the innocent are also equal in sleep. This
shows that, minus our Upadhis and having only ignorance in common, we are all the same.
13 The inference does not end there. We already know that it is Consciousness by
which we know a thing. In sleep we know nothing. This indicates the second condition, that
the Subject (Consciousness) is different from the object (Ajnana). In fact the two come face
to face in this state; they are diametrically opposite to each other in nature – Ignorance is
the very antithesis of the Self.
14 Finally, the third condition also is seen to apply. With all our faculties gone to rest
in this state, the Self is the only witness of this whole state. Its Presence is there even when
there is no mind or intellect. The continuity with the other states is still experienced. We can
deduce this from the fact that we do not wake up as another person, but the same “me”.
Thus the homogeneity of the Self is also seen in the deep sleep state. The text
compares the continuity with that of the dream state. The waking state is included, because
its continuity with the dream state has already been shown.
15 evam sthaana traye api ekaa, Thus in all the three states, there is the same
16 samvid tadvat dinaa antare. consciousness, and this is so day after day.
15 Thus in all three states, the Self is found to be the same, homogenous entity for
the 24-hour cycle from the time we wake up in the morning, till we go to sleep at night, and
till we wake up again the next day.
16 This cycle gets repeated every day. Normally, one would be in each state at least
once in every 24 hours. The Consciousness always remains the same when the body-mind
complex goes through the three states periodically. I remain the same person throughout
the day!
This is for one day-night cycle. What about all the other days?
*****
THE SELF IS SAT-CHIT-ANANDA
(Verses 07-10)
WE NOW BEGIN THE section which aims to show that the Consciousness or the Self
is Sat, Chit and Ananda, using a purely logical method.
13
maasa abda Through many months, years,
1
yuga kalpeshu, ages and world cycles;
gataa gamyeshu through the past and in the future,
2
anekadhaa; It (Consciousness) is always the same – SAT;
na udeti na astama (Unlike the sun), It neither rises nor sets,
3
iti ekaa, for It is ever homogeneous or uniform.
4 samvid eshaa swayam prabhaa. This Consciousness is self-effulgent – CHIT.
1 This provides a very logical proof that “I” exist for ever. The idea is to show that
Consciousness, the “I-sense”, exists forever, i.e. it is Sat.
The first step of showing this has already been seen in the fact that Consciousness is
the same in all the three states, at least for a 24-hour cycle when a normal human being
goes through all three states once. Now Swami Vidyaranya shows us that the same
Consciousness is present or exists for many days (the whole month), for many months (the
whole year), for many years (a whole Age), and finally for many such ages (a whole Kalpa).
2-3 The fact of its uniform existence throughout this enormous period of time shows
Its nature as being Absolute Existence. Unlike the rising and setting of the sun, Existence
does not “rise”and “fall”. It is totally homogenous or uniform.
4 In this long period, one’s Consciousness may have worked through many minds
and intellects in different births, but as It is self-effulgent (Swayam Prabha) It is not
dependent on these instruments to know of Its own Existence. This clearly indicates that the
knowing of Consciousness is not a knowing through the mind. It is Absolute Knowledge.
5 In this and the next verse, Swami Vidyaranya gives us two reasons why the Self is
of the nature of Bliss.
6 Both reasons imply or indicate that the Self is the object of our greatest Love. It is
the source of all Joy or Ananda, whether we are aware of this truth or not.
Ananda is associated with happiness, but it is not transitory happiness. Ananda is
experienced whenever we rest in our Self. That is an experience of Absolute Bliss. A sage
alone rests in the Self at all times. Ordinary man gets into that state only momentarily when
14
his desire gets fulfilled. For that brief moment he is in touch with his Self, the deepest level
of his being, in the measure of the joy he experiences.
Reason 2:
9 tat prema aatma artham anyatra, Every object is loved for the sake of the Self,
10 na evam anya artham aatmanah; but the Self is loved for none other than It.
11 atah tat paramam tena, Therefore, the love for the Self is the highest.
12 parama aanandataa aatmanah. Hence, the Self is surely of the nature of Bliss.
The Conclusion:
11-12 Whenever we see the word Atah, meaning “therefore”, we have to know that
a conclusion is being drawn. These two lines repeat what we initially had set out to prove,
i.e. lines 5-6 (previous verse). This is a pattern that is found in all Samskrit scriptures.
13-14 This concludes the topic which showed : “The Self is Sat-Chit-Ananda.”
15
Verse 10b: Identity Between Self and Brahman
mÉUÇ oÉë¼ iÉrÉÉå¶ÉæYrÉÇ , ´ÉÑirÉliÉåwÉÔmÉÌSzrÉiÉå ||1.10||
15-16 For completeness, for further development of thought from this stage to the
stage which would establish the identity of the Self with Brahman, we are referred to the
Upanishads. The entire theme of the Upanishads is to show this identity between the
individual Jiva, Atman or Self on the one hand and the universal Brahman, Paramatman or
the Supreme Self on the other.
*****
EXPANSION ON ANANDA
(Verses 11-14)
SWAMI VIDYARANYA NOW clarifies the situation regarding Ananda. Although two
reasons for Consciousness being Ananda were discussed, they are not so conclusive. The
Ajnani does not experience that Bliss, so he doubts the statement. This doubt is being
cleared now through an example.
The question asked is: Does the Bliss of the Self manifest or not, i.e. is it experienced
or not; does it reveal itself or does it not? These are the two options.
16
1 Abhaane: The first option is that the Bliss does not reveal itself, i.e. it is not
experienced. If this is true then we cannot say that we have supreme love for the Self. But
we all do have supreme affection for the Self. Where is the proof of that? The proof is that
whatever gives us joy, we love that. The moment we taste some joy, we go for more of it.
That joy is actually the experience of Bliss; it comes from the Self. We do not know
that while steeped in ignorance, but unconsciously (Abhaane) we are tasting the joy of the
Self. Hence, we cannot but have affection for the Self. We need to look into the obstruction
which prevents us from knowing where the joy comes from.
2 Bhaane: The second option is that the Bliss does reveal itself. We have to assume
now that we are realised sages and that we are experiencing the Bliss of the Self! If this is
so, then it follows that we should not have any attraction for worldly objects. But we do
have the latter attraction. Both of these cannot go together. For if we are already enjoying
the Bliss of the Self, why would we be hankering for joy through sense objects?
The above is like a “Catch 22” situation – we can’t say this and we can’t say that also.
Both ways we are stumped! So we are compelled to describe the situation as follows:
5 adhyetra varga madhya stha, In the midst of a Vedic chanting class group,
6 putra adhyayana shabda vat; the chanting by one child is unrecognisable.
7 bhaane api abhaanam bhaanasya, The child’s chanting is “Known yet unknown”,
8 pratibandhena yujyate. due to it encountering an obstruction.
As the conundrum may be hard to believe, an example is given here of such a case in
ordinary day-to-day experience. Such an example is called Drishtaanta in Samskrit.
5 A Vedic chanting class is in progress. The father of one of the pupils comes along to
hear his son chanting since it is such a delightful experience to listen to a group of children
chanting the Vedas. It is a sight for the Gods to witness.
17
6 The father can see the son in the class. He also sees him opening and closing his
mouth, so he knows that the son is chanting. But the son’s voice cannot be distinguished
from the other voices that are all chanting the same lines in perfect unison.
7 In other words, although the father knows that his son is chanting, yet it is also
true that he does not hear him distinctly, and the son is, as it were, not chanting. Both are
true in a sense.
Vat: “like”. This example perfectly illustrates the situation regarding the experience
of Bliss. The application of the simile will be seen later.
8 Why is the voice of the son not recognised? There must some obstruction. Such an
obstruction is known as a Pratibandha, which prevents it from being heard.
The general case of an obstruction is defined in the next verse.
9. . . 12 We now have a definition for the term Pratibandha, which indicates clearly
the idea it is trying to convey, and which an English translation does not convey accurately
enough. It could be translated as obstacle, impediment, obstruction, hindrance, etc.
10 The experience we encounter daily may be described as “It is, it shines or is
revealed”. There is a certainty of it having been actually perceived to be true and real. This
explication is justified by the actual experience of what is being described.
11-12 However, if anything has to lead to the non-apprehension of this experience,
for whatever reason, then that would be an obstruction, something that denies us that
experience. A Pratibandha is a combination of two things that happen:
i) Nirasya: This is something that hinders the experience from being perceived. This
alone does not define a Pratibandha. Something else also has to happen.
ii) Viruddhasya: Not only is the experience hindered, but a “counter experience” is
produced which facilitates or engenders a contrary experience. Something is engendered
which makes us experience the opposite of what actually occurs. Thus instead of the
explication “It exists, it is revealed”, we have the experience of “It does not exist, it does not
get revealed.”
Both these together constitute a Pratibandha. Now we can see the inadequacy of
any of the four English words given above to translate Pratibandha.
18
Verse 14: The Application: Avidya Obstructs Bliss
iÉxrÉ WåûiÉÑÈ xÉqÉÉlÉÉÍpÉ- , WûÉUÈ mÉѧÉkuÉÌlÉ´ÉÑiÉÉæ |
CWûÉlÉÉÌSUÌuɱæuÉ , urÉÉqÉÉåWæûMüÌlÉoÉlkÉlÉqÉç ||1.14||
*****
19
BRAHMAN: The Supreme Being PRAKRITI: Sattwa. Rajas, Tamas
ISHWARA-A CREATION
CAUSAL LEVEL PRAJNA
The Totality
Jiva at Causal Level
of All Prajnas/Jivas
TANMATRAS
GROSS ELEMENTS
VAISHVANARA VISHWA
GROSS LEVEL Jiva at Gross Level
The Whole Universe
THE FRAMEWORK
SAMASHTI OF CREATION VYASHTI
20
2. THE WORLD: Vedantic Theory of Creation
(Verses 15-28)
INTRODUCTION
THE VEDANTIC CONCEPT of Creation may be better understood if we first consider
the Saankhya equivalent.
21
THE CAUSAL CREATION
(Verses 15-17)
We are now ready to begin the Vedantic Theory of Creation. The definition of Prakriti
is the subject here. It is the Vedantic definition, not the Saankhya one.
1 Chidananda-maya: Firstly, a technical point. This word is taken as an Upa-
Lakshana, meaning “a word which is only a part is used to imply the whole.” Here the whole
is ‘Satchidananda’, which is the standard threefold definition of Brahman, the Supreme
Principle. Sat is to be included as implied. The reason for omitting it is simply not to disturb
the meter of the composition.
In Vedanta it is the Supreme Brahman in and from whom the whole process of
Creation originates, and at no time is Brahman out of the picture – Brahman is the Reality
upon which everything happens, by His own Will and design.
This Supreme Principle of Brahman may be thought of as Light. When Brahman has
no such creative impulse, He remains as a homogenous mass of original Light termed as
Pure Existence, Consciousness and Bliss. This is Brahman in complete equilibrium, free from
all willing or desire. However the full potential for Creation is latent within Brahman.
2a Pratibimba: “reflected ray”. When a ray of light strikes a mirror, the reflected ray
undergoes a degree of transformation proportional to the clarity of the mirror. What does
the Light of Brahman get reflected from? – From the Will of Brahman or the creative impulse
felt within Brahman. No sooner does this impulse arise in Brahman, it may be thought of as
the ‘birth’ of Prakriti. However, both Brahman and Prakriti are described as birthless,
because no time can ever be conceived when this impulse emerges. It is emerging all the
time, and so Brahman and Prakriti are inseparable from time immemorial!
Such are the mental concepts that help us to get an intellectual grasp of Creation.
The first thing to note is that, quite opposie to Saankhya, Vedanta’s Prakriti is a state
of Disequilibrium of the three Gunas, i.e. the Gunas are in varying proportions to one
another. The next verse takes this point up further.
In Vedanta, Prakriti is not a principle independent of Brahman, but is the disturbed
state of Brahman, the disturbance being the precursor to trigger the process of Creation.
As soon as the disturbance arises in Brahman as willed by Brahman Himself,
disequilibrium sets in. The Light of Brahman gets reflected from this disturbed state, or
Prakriti as we shall call it henceforth. [We shall see in verse 16b that the reflected light is
called Ishwara, but for now our attention is wholly on Prakriti.]
22
2b & 3 This Prakriti is Samanvitaa, i.e. “associated with, or endowed with, or
composed of” the three Gunas or qualities, each one expressing a different aspect of the
disturbance. Together, the three Gunas add up to the disturbance, i.e. the three Gunas
make up Prakriti. Just as Sat-Chit-Ananda express the same Brahman in three aspects, so
also do Sattwa-Rajas-Tamas express the three aspects of the same creative impulse.
23
Verse 16a: Prakriti Maya & Avidya
xɨuÉzÉÑ®èrÉÌuÉzÉÑήprÉÉÇ , qÉÉrÉÉÅÌuɱå cÉ iÉå qÉiÉå |
The division of Prakriti into two aspects is a novel innovation in Vedanta as we shall
see from their descriptions. In brief, one part represents the collective or Samashti (e.g.
Nature), and the other the individual or Vyashti (e.g. all creatures or living beings).
24
Verse 16b: Brahman + Maya Ishwara
qÉÉrÉÉÌoÉqoÉÉå uÉzÉÏM×üirÉ , iÉÉÇ xrÉÉixÉuÉï¥É DµÉUÈ ||1.16||
As with Prakriti, Pure Consciousness or Brahman is also divided twofold, purely for a
theoretical reason. This should not be confused with the definition of Brahman as the
Indivisible Reality. The division here is only to clarify our thinking when we speak of
Consciousness associated with respect to the two parts of Prakriti.
The two divisions are known as Ishwara at the Universal level, and Jiva at the
individual level. These two divisions of Consciousness are associated respectively with each
of the two divisions of Prakriti, namely, Maya and Avidya, as follows:
avidyaa avashagah tu anyah But the other (the reflection of Brahman in Avidya) is
9
subject to Avidya (not its controller);
tad vaichitryaad anekadhaa; It has multiplicity due to the infinite variety in the
10
admixture (of Rajas and Tamas with Sattwa);
11 saa kaarana shareeram syaat This (Avidya) becomes the Causal Body of Creation;
praajnah tatra PRAAJNA is the consciousness that gets
12
abhimaanavaan. identified with each unit of that (Causal Body).
25
B. BRAHMAN in Association With Avidya = JIVA
9 We have seen what happens to Maya. Now what about the “other” aspect of
Prakriti, i.e. Avidya, the aspect dominated by Tamas and Rajas with very little Sattwa in it?
At the very outset the most outstanding characteristic is given first – the
consciousness that associates with Avidya, becomes subjected to her. It is no longer in
control, but a slave of Avidya, and at the mercy of Avidya. This is the state of the JIVA. At
the causal level, Jiva is called Prajna.
10 Vaichitryaad: “multitude of grades”. This implies a multitude of individual souls,
each one having a different composition of Rajas and Tamas. This brings us to the realm of
Vyashti, the microcosmic or individual creation. Multiplicity adds to the plight of the Jiva. It
lends itself to further disturbances between different Jivas.
Ishwara cannot bear an impure disturbance in creation; He aims to bring the
disturbance back to equilibrium. This is at the root of the evolutionary impulse that we see
among human beings. It is Ishwara’s concern as the ever-pure Supreme Lord to create a
means by which this sullied Sattwa may be transformed and returned to Sattwa.
*****
26
THE SUBTLE CREATION
(Verses 18-25)
FROM THE CAUSAL LEVEL of Creation, we now move on to the Subtle Level, the
second stage of Creation. The creation of the Subtle and Gross bodies for Jiva are part of
Ishwara’s “Rescue Plan” to free all Jivas.
The intention of Ishwara to rescue the Jiva has its genesis in the plight of the Jiva
associated with Avidya. We now see Ishwara getting into action to provide the means for
Jiva to free itself from this subjection. A field is being prepared wherein the Jiva can undergo
the necessary evolutionary experiences to purify itself of all the excessive Rajas and Tamas
that is in its constitution due to Avidya.
Step 2: Nimitta Kaarana: 2 In order for this field to be created, a means has to be
conceived of by Ishwara, the Creator or God of Creation, or simply God. The planning of how
27
to bring about the Subtle Creation is Step 2. Ishwara goes into His drawing office and
ponders over the problem. Eventually he comes up with His brilliant plan.
Ishwara’s role in Creation may be compared to that of a potter who conceives of
how to produce a pot from the raw material, clay. The potter is the instrumental or efficient
cause for the creation of the pot. As Ishwara is the Engineer responsible for doing all the
intense planning of the Subtle Creation, He is called the Nimitta Karana, or efficient cause.
He is also known as the sentient cause, since the Subtle Creation gives sentiency to Creation.
Another feature of the elements is that, in the order given, Sattwa is maximum in
Space and minimum in Earth; Tamas is minimum in Space and Maximum in Earth; and Rajas
is maximum in Fire and minimum in both Space and Earth. This is shown below:
*****
28
THE SUBTLE BODY: THE SATTWIC EVOLUTES
WE NOW BEGIN with Sookshma Bhautika Srishti, the subtle evolutes produced
from the subtle elements. First is covered the Sattwic Evolutes (v19-20); then the Rajasic
Evolutes (v21-22). Both are summarised in v23. The Consciousness associated with the
Subtle Creation is in v24. And the collective and individual aspects are in v25.
2. Types of Effects (Kaarana): Matched with the above two Causes, are two Effects:
i) Vyashti Kaarana – an effect that is unique due to the unique and specific cause
producing it; e.g. the Jnanendriyas, taken one at a time, one for each element.
ii) Samashti Kaarana – an effect that is common to the whole due to the common
cause producing it; e.g. the Antahkarana, taken as a whole, made up from all the elements.
1 sattva amshaih panchabhih teshaam, From the Sattwa parts of the 5 elements
2 kramaad dhee indriya-panchakam; the five Organs of Knowledge, in this order –
3 shrotra tvak akshi rasana the faculties of hearing, touch, sight, taste
4 ghraana aakhyam upajaayate. and smell – arIse respectively.
This verse is about the Sattwic, Asaadhaarana, Subtle evolutes. They are Vyashti in
nature. The Jnanendriyas play the role of gathering sensory information about the world.
29
means that sound is the foremost means of obtaining knowledge and smell the least. The
sound “Om” is said to represent the origin of all knowledge of the world. It is the link
between the sensory world of Matter and the super-sensory realm of Spirit.
A point to note about these senses is that each refers to the Subtle Faculty of
obtaining the specific knowledge. It does not refer to the physical organ itself. To elaborate,
this means that if the physical eye is damaged, the faculty of seeing is still present, but
becomes dysfunctional due to the damage. When the damage is restored, then the faculty
of seeing manifests once again through the eye. It is the faculty that sees, not the eye.
5 taih antahkaranam sarvaih, From the Sattwa of all arises the Inner Instrument.
6 vritti bhedena tad dvidhaa; Due to different functions, this is divided into two:
7 manah vimarsha roopam syaad i) MIND whose function is to doubt; and the
8 buddhih syaad nishchaya aatmika. ii) INTELLECT whose function is to determine.
This verse is about Sattwic, Saadhaarana, Subtle evolutes. They are Samashti in
nature. The Antahkarana plays a significant role in the human being. It covers the entire
mental and intellectual function. Its role is to supervise the sensory faculties, and to govern
the senses.
30
because they are subtler than them. Being subtler, they are more “inner” than the organs of
knowledge. The Jnanendriyas are “external” organs relative to the Antahkarana, and are
subservient to the latter.
7 i) Manas: This is the Vimarsha function which is thought in the mode of enquiry,
deliberation, weighing up all options possible. There is an indecisiveness about this function.
Nothing is finalised in Vimarsha. It always raises doubts about a particular option. The
Manas swings like a pendulum between two diverse options, and hence it is unstable and
oscillating in nature.
Chitta: “memory”. Considered to be the chief assistant of Manas is the memory that
is stored in the Antahkarana. The memory serves the Manas by recalling to it all the facts
pertaining to each available option that is being rolled over in the Manas.
In some texts, Chitta is counted as a separate function of the Antahkarana.
8 ii) Buddhi: This is the Nischayaa function which is thought in the mode of
determination or making a firm choice from all the available options. There is decisiveness in
this function. A choice is made and adhered to, after due deliberation. This mode is called
the Intellect. It is clear, firm, decisive and unwavering. The Manas itself graduates into this
phase or function. Another term for Nischayaa is Adhyavasaayaka.
Ahamkara: “Ego-sense”. This is considered as part of the Intellect’s function. The
intellect makes its decision on the basis of how the Ego is affected by it. An intellect that is
governed strongly by the Ego, makes decisions that are always favourable to it. When the
Ego gives way to more general considerations, a more selfless decision is possible for the
same intellect. Thus it is seen that the intellect is subservient to the Ego.
In some texts, Ahamkara is considered as a separate function of the Antahkarana. As
separate functions, the Antahkarana is sometimes referred to as the Fourfold inner
instrument, the four functions being Manas, Chitta, Buddhi and Ahamkara.
*****
31
THE SUBTLE BODY: THE RAJASIC EVOLUTES
1 rajah amshaih panchabhih teshaam From the Rajas portion of the five elements
2 kramaat karmendriyaani tu; the five Organs of Action, in this order –
3 vaak paani paada paayu upas- speech, hands, feet, the organs of excretion
4 tha abhidhaanaani jagnire. and generation – arise respectively.
This verse is about Rajasic, Asaadhaarana, Subtle evolutes. They are Vyashti in
nature. The Karmendriyas play the role of transacting or interacting with the world, i.e. the
external envoronment.
32
Verse 22: Birth of the PRANAS (the Vital Airs)
iÉæÈ xÉuÉæïÈ xÉÌWûiÉæÈ mÉëÉhÉÉå , uÉ×̨ÉpÉåSÉixÉ mÉgcÉkÉÉ |
mÉëÉhÉÉåÅmÉÉlÉÈ xÉqÉÉlɶÉÉå- , SÉlÉurÉÉlÉÉæ cÉ iÉå mÉÑlÉÈ ||1.22||
5 taih sarvaih sahitaih praanah, From the Rajas of all arises the the Vital Airs,
6 vritti bhedaat sa panchadhaa; Due to different functions, this is divided into five:
7 praanah apaanah samaanah cha They are Praana, Apaana, Samaana, and
8 udaanah vyaanau cha te punah. Udaana and Vyaana.
This verse is about Rajasic, Saadhaarana, Subtle evolutes. They are Samashti in
nature. Pranas plays a significant role in the human being. Prana provides the life-force and
energy that render sentiency to living creatures. It provides the motive power to the
faculties of action. It also governs them.
33
SUB-PRANA ELEMENT RESIDENCE IN BODY
1-3 This verse summarises all the 17 components of the Subtle Body (verses 19-22).
The specific evolutes are listed first, and then the common evolutes.
34
i) Sentiency: Consciousness is present in both inert and living bodies; so it cannot
indicate the difference between a dead body or a live body. To check if a person is dead,
people check for any signs of life. Linga means “sign”; it is the Subtle Body alone, the
principle of sentiency, which indicates the presence of Life.
ii) Interactions: The interactions with the outside world are done primarily with the
Subtle Body. It is to the Linga Shareera that questions are put, such as, “Who is there?”
Therefore, it is a Linga.
iii) Indicates the Self: Through smoke we comprehend fire. In the same way through
the sentiency of the Linga Shareera we infer the presence of the Self, which is not directly
perceivable. Thus the Linga Shareera is a “pointer” to the Self.
Acharyaji firstly made it very clear to us the association of Brahman with the three
levels of the hierarchy (causal, subtle and gross) is cumulative, not just for that level, as
shown in the following table (the Gross level is also included for completeness):
This verse considers the Consciousness as it shifts from association with the Causal
body to association with the Subtle Body, at both the individual and the collective level.
CONSCIOUSNESS ASSOCIATIONS
LEVEL
Collective Individl Collective Individual
PURE Brahman - Nil
0 TOTAL Ishwara-M - Maya
1 CAUSAL Ishwara-A Prajna Avidya or Anandamaya Kosha only
2a Hiranyagarbha above + Vijnanamaya Kosha (wrt. Knowledge)
2b SUBTLE Manas Taijasa above + Manomaya Kosha (wrt. Mind)
2c Prana above + Pranamaya Kosha (wrt. Action)
3 GROSS Vaishvanara Vishwa above + Annamaya Kosha (Gross body)
4 All 3 Bodies / All 5 Sheaths JIVA All above, i.e. Vishwa = Jiva
5-6 At the individual level, we notice that it is Prajna at the causal level, also called
Jiva, which identifies with the subtle Upadhis or conditionings and becomes known as
Taijasa. Avidya, the causal body conditioning of Prajna, is included in the conditioning of
35
Taijasa due to the hierarchy being cumulative. Thus, contrary to appearing to be going down
the hierarchy from causal to gross, we are in fact going up the hierarchy, as all the previous
conditions are being carried forward. The involvement level of the associated consciousness
from causal to gross increases, not decreases. Rather than a decrease in responsibility, we
actually have an increase in responsibility from causal to gross.
36
Manas means “the Total Mind” and refers to the bundle of desires we carry.
Prana means “excellence in action” and refers to the actions performed. This name is
very significant – it underlines the enormous work that has to be done ahead in creating the
entire gross manifestation. The worship of Prana as ‘God’ in the scriptures arises because,
when seen from the gross level, Prana is closest to it and stands as a God to the gross world.
Numerous are the usages of the word ‘Prana’ in the scriptures. So far we have come
across four meanings:
i) Prana = The group name for all the 5 Pranas together – praananath pranah;
ii) Prana = The first sub-division of the 5 Pranas - pancha prana;
iii) Prana = The cumulative associated Consciousness up to Pranamaya Kosha;
iv) Prana = The Primal Deity or ‘God’ as seen from the gross level upward.
9 samashtih eeshah sarveshaam With the ‘collective’ or the totality does Ishwara
10 svaatma taadaatmya vedanaat; have a sense of identifying itself with;
11 tad abhaavaat tatah anye tu But, due to lack of this knowledge, the other
12 kathyante vyashti samjnayaa. is called ‘individual’, being conscious of itself only.
9-10 Eeshah: In this verse, the Ishwara has to be taken as Ishwara-A. That is the
context of the verse. The knowledge of Ishwara here is simply the mathematical sum of all
Prajnas. It is a record of all the Karmic records of all Jivas. Ishwara-A passes this on to
Hiranyagarbha so that Hiranyagarbha can provide the correct subtle body to each Taijasa
according to its Prarabdha Karma.
All this requires a proper accounting system, as it were, to keep a track of the Paapa
and Punya of every soul. Although this is an enormous task, the knowledge is entirely in the
phenomenal realm. It does not refer to Atma-Jnana. Hiranyagarbha would be the most
trusted Accountant in the Universe to be thus equipped with all the information to
efficiently manage his task of allocating subtle bodies according to each Jiva’s Karma.
11-12 In contrast to the collective knowledge of Ishwara-A and Hiranyagarbha, is the
individual knowledge possessed by each Prajna and Taijasa. Anye, meaning “the other”, has
to be Prajna and Taijasa. The knowledge of the latter is limited only to the individual to
which the subtle body is connected. For example, an individual cannot have knowledge of
any other Taijasas for that matter. His knowledge is limited to just himself.
37
THE GROSS CREATION
THE VEDANTIC DEFINITION of the gross world is that it is the realm that is known
and perceived as an object by the senses. It refers to the physical, gross or inert world. The
gross bodies of all living beings are also part of the gross manifested world.
‘Gross’ is a technical term in Vedanta and means simply that which is inert or
insentient. In the English of today, ‘gross’ can mean many other things, too, such as “great”
or “extreme” (e.g. gross exaggeration); or “debasing” (a gross culture, gross behaviour); or
“before deductions” (gross profit). None of those meanings apply here.
The factor which is the cause of the gross creation cannot be Sattwa or Rajas.
Logically, it has to be from the Tamas portion of Avidya, as Tamas is the quality of inertness.
We infer this from the fact that the gross world can be perceived as inert objects. Even gross
space, although it is not visible, it is cognisable or conceivable as having three dimensions of
length, breadth and depth in which all objects reside.
The Tanmatras are subtle elements. Nothing gross can be made from them in that
state. In order that the gross world can be created, the first step is to produce gross
elements as the building bricks. This is where the text begins.
4 The subtle elements are quintuplicated in such a manner that each of the five
elements contains all the five elements. Each gross element contains half of its own element
and an eighth of each of the other four elements. In other words, each gross element
contains all five elements. The name given to these five elements is that of the predominant
element.
This is described in greater detail in the next verse.
dvidhaa vidhaaya cha eka ekam Each element is divided into two equal halves,
5
and one half (is then divided)
6 chaturdhaa prathamam punah; into four equal parts. Then to the first half,
7 sva sva itara dviteeya amshaih one quarter of the second half from each element
yojanaat pancha pancha te. is added, forming 5 (gross) elements, each one
8
having a portion of all five elements.
39
Typical of his style, the brilliant Swami Vidyaranya compacts the whole process of
Panchee-Karanam into just one verse. This is an achievement of no mean order in Samskrit
composition, and implies great skill in the language. No thought is lost in brevity.
Other texts such as Tattva Bodha give the same information in large paragraphs.
Vedanta Sara, by Sadananda Yogindra Saraswati, also uses one verse for the description of
the whole process. The process is illustrated above and described below:
Pancheekarana Process:
5-8 The process begins with the five Tanmatras or subtle elements. Each element is
divided into two equal halves. One half is retained in the element, while the other half is
divided into four portions and exchanged with the similar portion from each of the other
four elements. The result is that each element is made up of half of its own element and an
eighth portion of each of the other four elements. These quintuplicated elements form the
five Gross Elements, which are perceivable by the senses.
9 taih andah tatra bhuvanam From these, arose Brahmanda, all the (14) worlds.
bhogya bhoga aashraya udbhavah; From that arose the objects of enjoyment and
10
the bodies (that enjoy them).
9 Andah: This literally means “an egg”; in the context, it means the Cosmic Egg or
Brahmanda, from which the whole of the gross creation “hatches out”, as it were.
Three groups of items hatch out from this Cosmic Egg. They are:
i) Bhuvanam: “the worlds”. All the 14 worlds which compose our universe. There are
seven higher planes of existence, and seven lower planes of existence.
It is said in another text that there are umpteen number of such Brahmandas in the
entire Universe!
ii) 10a Bhogya: “objects of enjoyment”; this is one of the purpose of having the gross
world, as we learnt in verse 26 earlier. Different objects are enjoyed by different beings.
Through such enjoyment come the experiences of joy and sorrow (Sukha-Duhkha).
The objects are also called ‘Annapaana’, which means “food and drink” since these
are the principle objects of enjoyment for most beings, especially the non-human beings. A
cat looks forward to its bowl of milk, a dog finds its enjoyment in bones; but human beings
fing enjoyment in a thousand and one items of all varieties!
40
It is also said in other texts that these objects are different for the different planes of
existence. The beings are different and what they eat and drink is also different from the
objects we know of on earth. A being in Patala, the lowest plane, may look forward to a
hearty meal of iron chunks served with nitric acid soup!
iii) 10b Bhoga Aashraya: “the gross bodies”, through which objects are enjoyed. The
17 components of the subtle body each has its gross counterpart in the gross body, such as
the ten sense organs and the five seats of the sub-Pranas, e.g. the throat is the seat of
Prana, the anus is the seat of Apana, the stomach is the seat of Samana, etc.
11-12 In this half-verse, the consciousness associated with the entire Gross
manifestation is named Vaishwanarah. As there is only one Hiranyagarbha, so too there is
only one Vaishwanara. Both are in the singular form. Hiranyagarbha becomes Vaishwanara.
Vaishwanara is not just Brahman associated with the gross creation alone; it is
Brahman associated with the causal, subtle and the gross creation. There is a cumulative
association of consciousness as we move from causal to subtle and subtle to gross.
13 Finally, from the overall total creation, we now consider each being individually.
Taijasas become Vishwas. We can easily understand why Taijasaa and Vishwataam are
both in the plural form. There is an important difference between Taijasas and Vishwas. The
former, being subtle, cannot be distinguished from each other. The latter, viz. Vishwa-s, are
physical entities and can be perceived by the senses and distinguished clearly from each
other. Each Vishwa has its own unique physical characteristics – even the fingerprints of two
bodies are different, how much more different their desires, tastes and objects of
enjoyment! In fact, Vishwa means Vividha Shwayati, or “that which is varied”.
14 The bodies of Devas are very Sattwic and they reside in heaven; Tiryang or
“horizontal” bodies are mainly Tamasic and refer to bodies of animals. And Nara refers to
human bodies which are mainly in between, i.e. Rajasic. Each of these is a distinct group,
with distinct characteristics.
*****
41
3. THE JIVA: The Individual in Ignorance
(Verses 29-36)
1 te paraag darshinah pratyak They see only external things, and are
2 tattva bodha vivarjitaah; devoid of knowledge of their true nature.
3 kurvate karma bhogaaya They perform actions for enjoyment,
4 karma kartum cha bhunjate. and again enjoy performing more action.
42
The Consequences of the Jiva’s Plight
Swami Vidyaranya’s depth is indeed profound. In the fewest of words, he now
pinpoints the problem faced by the Jiva in transacting with the gross physical world into
which he is born.
3 The outward-bound senses have no option but to engage themselves in activity or
‘play’ with the pleasurable objects it finds in the world. Being in search of eternal Happiness
and possessing only outward-bound senses, the Jiva rummages through heaps of sensual
pleasure looking for eternal satisfaction. Naturally, it cannot find it there. But it does not
know that. It keeps trying!
4 The impulse to find happiness does not stop at the action. If it did, the game would
be all over – for the fraud would be discovered and the attention would thence be turned
inwards. This does not happen, except in the rare case of a spiritual seeker. In most cases
the following is what is actually encountered:
The action to find enjoyment in objects, when it finds some measure of success,
plants the seed for repeating that action in the hope of repeating that pleasure. Thus what is
sown in the subtle body of man is the seed of addiction to external pleasure. Once tasted,
the impulse is to go there again for more! This is irresistible. It has to happen, and it does
happen to virtually every human being.
A vicious circle of pleasure-hunting is set up from which a predictable outcome
naturally follows. This outcome is described in the next verse.
5 nadyaam keetaa iva aavartaad As worms that have slipped into a river,
6 aavartaat aramaashu te; are swept from one whirlpool to another;
7 vrajantah janmanah janma so, too, they go from one birth to another,
8 labhante na eva nirvrittim. and never attain the peaceful state of mind.
It may sound incredible but, Yes – there is a way out! The imaginative Vidyaranya
extends the above simile, which thus becomes an extended metaphor.
9 vii) There needs to be an unusually fortunate situation arising to rescue the worm
from its pitiable plight. On the worm’s side, it has to have accumulated a sizeable heap of
good Karma somehow. That good Karma has to be in a ripened state at the time of the
worm’s journey in the river. But beyond the worm’s control, something else also has to
happen simulataneously by some fortuitous coincidence . . .
44
10 viii) A crocodile happens to be swimming past. The crocodile opens its jaws to
devour a fish in the river. By sheer chance, the worm gets caught in its mouth with the fish!
11 ix) The crocodile swims to the river bank to find a nice shady picnic spot where it
can have its meal without any disturbance. It creeps up the sand bank and, under a huge
shady tree, it places the fish onto the bank. In the process, the worm slides out of the mouth
of the crocodile onto the sand and scurries away into safety! An undreamt of escape!
12 x) After all those whirlpools, the warm sand bank must seem like a haven for the
worm. There was no prospect of such a rescue in sight when it slipped into the river. But just
a little good Karma, an accidental hitchhiking ride in the mouth of a crocodile, and the result
was a much-needed rest once again.
Can a miracle like that happen in the life of a Jiva?
Yes, a miracle can take place in a Jiva, just as it did in the case of the worm in the
above example. We come now to the actual turning point in the life of an ordinary Jiva.
The crocodile that saved the worm had food on his mind; the Guru that saves the
seeker has compassion in his mind. This is one difference. The miraculous escape of the
worm may be put to sheer chance; the miracle that takes place in the devotee is consciously
brought about by a sincere desire to live a meaningful life. This is the second difference.
13 vii) We note that there is no mention in the verse of the disciple seeking a Guru.
The good Karma of the seeker draws the Lord’s Grace to him and . . .
viii) Grace manifests itself in the appearance of the Guru in the life of the seeker. The
crocodile of the story represents the Guru. ix) He pulls the disciple out of the whirlpools of
life in which he is caught. x) He then brings the disciple to the warm sand-bank of his
Ashram, where the disciple can recover himself from his ordeal, and get proper training.
45
14 Here Acharyaji took great pains to explain the role and responsibility of the Guru
in the life of a disciple. He did this by quoting the following verse:
The Guru cannot say that he is beyond Dharma and Adharma and therefore he can
do anything that is against Dharma. The context of “being beyond Dharma and Adharma” is
only when one is speaking about the Non-dual Reality. With reference to our behaviour in
the phenomenal world, everyone’s behaviour, including that of Gurus, has to comply with
Dharma.
*****
ENCASED IN THE FIVE SHEATHS (PANCHA KOSHAS)
(Verses 33-36)
46
1-2 The ‘Heading’ of The Five Sheaths is followed by the ‘Sub-headings’ which give
the name of each of the five sheaths. The sheaths are (in order from grossest to subtlest):
Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya Koshas.
These five sheaths are the same as the three bodies, seen in another way. The
Annamaya Kosha is the gross body; the Pranamaya, Manomaya and Vijnanamaya Koshas are
the subtle body; and the Anandamaya Kosha is the causal body.
At this point Acharya gave us the noun and adjective forms of the names of the three
Gunas, and pointed out how they are denoted differently in Samskrit and English:
SAMSKRIT ENGLISH
Noun Adjective Noun Adjective
1 Tamah Taamasah Tamas Tamasic
2 Rajah Raajasah Rajas Rajasic
3 Sattwah Saatwikah Sattwa Sattwic
47
5 syaat panchee-krita bhootah utthah The product of the quintuplicated elements
6 dehah sthoolah anna samjnakah; is the gross body, the “Annamaya Kosha”.
7 linge tu raajasaih praanaih The Rajasic subtle body, made of the Pranas
8 praanah karmendriyah saha. and the organs of action form the “Pranamaya”.
saatvikaih dhee indriyaih saakam The Sattwic subtle body, made of the organs
9
of knowledge and
10 vimarsha aatmaa manomayah; the indecisive mind form the “Manomaya”.
11 taih eva saakam vijnaanamayah The same organs become the “Vijnanamaya”
12 dheeh nishchayaaatmikaa. when combined with the decisive intellect.
15 tat tat koshaih tu taadaatmyaad Due to identification with these five sheaths,
16 aatmaa tat tat mayah bhavet. the Self assumes their respective natures.
Note: When a verse is split into two halves, as these verses are, the first half is called
Poorvaada and the second half is called Uttaraada. With these verses we conclude the
topic of “Jiva” and prepare for the next topic of “Liberation”. A thorough understanding of
wrong Identification is needed before one can proceed to be liberated from it.
From here onwards, each line (pair of Padas) explains a Kosha.
ANNAMAYA KOSHA: 5-6 The is made of the Tamasic portion of the Subtle elements.
Through Pancheekrita these become 5 gross elements. The Kosha is the gross body or ‘Food
Sheath’, sustained by food. It is an inert instrument to house the 10 sense faculties.
PRANAMAYA KOSHA: 7-8 The is made of the Rajasic portion of the Subtle elements.
The Prana in combination with the Karmendriyas or organs of action, are the Rajasic part of
the subtle body and forms the “Sheath of Life”, sustained by Prana or the Life-force. It is
action-oriented.
The Karmendriyas are not physical organs but faculties which operate through the
physical organs respectively.
The word Prana can be broken down into Pra meaning “excellence” and An meaning
“to prove”. The presence of Life makes the gross body excel.
Praanaih is plural as there are 5 sub-divisions of Prana, viz. Prana (respiration),
Apana (excretion), Vyana (circulation), Samana (digestion) and Udana (reversal effect).
MANOMAYA KOSHA: 9-10 The is made of the Sattwic portion of the subtle
elements. The Manas or mind is the indecisive function of the inner instrument. The mind in
combination with the Jnanendriyas or organs of perception are the first Sattwic part of the
subtle body and forms the “Mind Sheath”, sustained by Vasanas. It is desire-oriented.
48
The Jnanendriyas are not physical organs but faculties which operate through the
physical organs respectively.
VIJNANAMAYA KOSHA: 11-12 The is made of the Sattwic portion of the subtle
elements. The Buddhi or intellect is the decisive function of the inner instrument. The
intellect in combination with the Jnanendriyas or organs of perception are the second
Sattwic part of the subtle body and forms the “Intellect Sheath”, sustained by the power of
reason. It is decision-oriented and responsible for making a firm determination.
An example to illustrate the difference between Manas and Buddhi was given by
Acharyaji: Suppose one sees a rope. The doubting mind says, “Is it a snake or a rope?” This is
Sankalpa and this tendency is called Vimarsha. Upon closer examination, the decisive
intellect says, “It is a rope definitely.” This is Vikalpa and this tendency is Nischaya.
We also note that the Jnanendriyas are required for both the mind and intellect to
do their respective functions. It is also important to note that the mental function and the
intellectual function are not two totally independent functions, but the same function in
two different stages. The vascillation of the mind is the first stage; this is followed by the
determination of the intellect, which is the second stage.
This inter-relationship beween mind and intellect is also expressed in another way.
The Manomaya Kosha is said to be Karana-Roopa (instrument); the Vijnanamaya Kosha is
said to be Kartaa or Kartru-Roopa (doer).
From the fact of the Vijnanamaya Kosha being the “Doer”, we note that the Ego
resides there. This is very significant when, in practice, we try to eliminate the Ego. We know
that it hides in the intellect! The intellect lends support and gives shelter to the feeling “I am
the doer”. To capture the Ego, we need to storm the citadel of the intellect!
ANANDAMAYA KOSHA: 13-14 The is made of just Avidya. Avidya is the causal body;
There are no elements there. As it is the sheath closest to the Self, where the Bliss resides,
and is the last sheath to be dissolved in order to experience the Bliss of the Self, it is called
the “Bliss Sheath”. It is sustained by Ignorance. It is delusion-oriented and is the root cause
for the proliferation of the wrong actions which produce seeds of Karma (Paapa & Punya).
Avidya by itself has no power to do harm. However, in combination with three
thought Vrittis which are different shades of “joy-thoughts”, it is devastatingly harmful. The
Samskrit definitions of these three Vrittis are given first, followed by their meanings:
i) Priya: Ishta vastu darshana janyam sukham, meaning, “the joy born of seeing the
object of one’s desire.” (Note that the English translation is the Samskrit read backwards,
starting at sukham and ending with ishta!)
ii) Moda: Ishta vastu praapti janyam sukham, meaning, “the joy born of obtaining
the object of one’s desire.”
iii) Pramoda: Ishta vastu anubhava janyam sukham, meaning, “the joy born of
experiencing the object of one’s desire.”
It is these three Vrittis that prod the mind to go for more of the same experience.
This is the nature of the Anandamaya Kosha – to make us addicted to pleasure.
49
THE CREATION OF THE FALSE PERSONALITY
15-16 Acharyaji went beyond the Uttarada’s literal meaning to explore how the
identification with the Koshas is experienced in our day-to-day life. Thereafter, he paved the
way for entry into the next section by pin-pointing what it meant to be in “Bondage” to the
five sheaths by identifying ourselves, consciously or unconsciously, with them.
“Taadaatmya” or Identification
Taadaatmya means “identification”. The word is a combination of Tad and Aatma,
and literally means “That is ME”. Acharyaji took this as an example to show how precise and
beautiful is the language of Samskrit. The very construction of the word tells us what it
means.
Tad applies to each of the five sheaths. There is identification with each sheath
individually, and all these identifications combined together add up to the composite
identification of who the Jiva thinks it is. The composite picture is our false personality or
Ego. It is the person we think we are, not the person whom we really are.
The net result is that the true Self (Atman) takes on the colouring of the nature of
each sheath that it identifies with.
51
4. MOKSHA: Liberation From Samsara
(Verses 37-52)
Meaning of “Anvaya-Vyatireka”
1-2 This is the intellectual method that was first proposed by Sureshwaracharya, one
of the four disciples of Sri Shankaracharyaji. In the present context it means, “Differentiation
of the Self from the five sheaths by examining the presence or absence of a principle.”
If the principle being thus examined varies between presence (Bhaane) and absence
(Abhaane), then it cannot be Real, it cannot be the Self, for we know the Self to be Real,
unchanging and always present.
The method is very much like the X-ray metal-detectors used at airports to detect
the presence or absence of dangerous weapons in luggage, and thereby differentiate
potential terrorists from innocent passengers!
The basic logic of such a method is: If I can be without something, that something
cannot be me. If I am without my shirt, then I cannot be the shirt. Thus, I am not that which I
can be without. In dream I am without the gross body, so I cannot be the body.
53
Verse 38: Scanning the Dream State
ApÉÉlÉå xjÉÔsÉSåWûxrÉ , xuÉmlÉå rÉ°ÉlÉqÉÉiqÉlÉÈ |
xÉÉåÅluÉrÉÉå urÉÌiÉUåMüxiÉSè- , pÉÉlÉåÅlrÉÉlÉuÉpÉÉxÉlÉqÉç ||1.38||
The scanning process begins with the Dream State. The waking state is skipped
completely as it is taken for granted that all principles are present in it. The analysis,
therefore, begins with the dream state.
5-6 In dream consciousness, the gross body is totally absent (Abhaane), but the
subtle body (Aatmanah), that is witnessing the dream is naturally present (Bhaane).
7-8 From this simple observation we can draw an important interim conclusion: The
subtle body continues, it is Anvaya as far as the waking and dream states are concerned; but
the gross body is eliminated from further consideration as it already proven to be Vyatireka,
i.e. variable. It has to be dropped or separated owing to its absence in dream. By this fact
alone the gross body is shown to be unreal. The subtle body qualifies for the next stage of
the “scanning”process.
9 linga abhaane sushuptau syaad In deep sleep, while the Subtle Body is absent,
10 aatmanah bhaanam anvayah; the “I”-sense is present, making it continuous.
11 vyatirekah tu tad bhaane The former drops off, for though present (in
12 lingasya abhaanam uchyate. dream), there is no sign of it (in deep sleep).
Now the Deep Sleep State is scanned. The principles that are of interest here are the
subtle body and the causal body.
9-10 Unlike the dream state where the subtle body is present due to the mental
activity of dreaming, in deep sleep it is totally absent (Abhaane). There is no trace of it.
However, the “I”-sense or causal body (Aatmanah) is still present (Bhaanam) even in deep
sleep. One does not die in deep sleep. Upon awakening, the same person still exists. Thus,
the “I”-sense or the Ego is seen to be continuous (Anvaya) in all the three states considered
so far. It continues into the next stage of the “scanning” process.
11-12 In contrast, the subtle body is eliminated in this scan. It drops off or separates
(Vyatireka), for although it is present in the waking and dream states, it is found to be
totally absent in the deep sleep state which we are currently examining. Hence, as it is
Vyatireka, for this reason alone the subtle body is sho0wn to be unreal.
54
Verse 40: The Three Sheaths of the Subtle Body
iÉ̲uÉåMüÉ̲ÌuÉ£üÉ xrÉÑÈ , MüÉåzÉÉÈ mÉëÉhÉqÉlÉÉåÍkÉrÉÈ |
iÉå ÌWû iÉ§É aÉÑhÉÉuÉxjÉÉ- , pÉåSqÉɧÉÉiÉç mÉ×jÉ‚×üiÉÉÈ ||1.40||
13 tad vivekaad viviktaa syuh By further discrimination, the “I” is seen to be distinct
14 koshaah praana-mano-dhiyah; from all the Prana-Mind-Intellect sheaths.
15 te hi tatra guna avasthaa Indeed, being in the realm of Gunas and States,
16 bheda maatraat prithak kritaah. they differ from the One and from each other.
We recall that the subtle body is equivalent to three of the five sheaths, viz. the
Pranamaya, Manomaya and the Vijnanamaya (Prana-Mind-Intellect sheaths).
13-14 Although as a group the subtle body has been eliminated in the above verse
from being the “I”, we still have the task of showing that even individually none of the three
sheaths can be the “I”. These Padas draw our attention to the slim chance of any one of
these three sheaths being the “I”. After all, the method concerns the Pancha Kosha Viveka,
not that of the three bodies.
Note how meticulous and precise is Swami Vidyaranya in his analysis!
Although the “Anvaya-Vyatireka” process is not applied in the text to these three
sheaths separately, Acharyaji did the exercise for us:
Pranamaya Kosha: Since this is the life-sheath, one may argue that it has to be
continuous as its discontinuity would mean death. True, the Pranas are working in all the
three states, but the point in question is, “Are we aware of their presence in dream and
deep sleep as we are in the waking state?” The answer is No, we are not aware of the Prana
in deep sleep, and in dream we are only partially aware of it due to a little mental activity.
Manomaya Kosha: The mind’s availability or activity is also variable in the three
states. It is not available at all in deep sleep, though it is active in dream.
Vijnanamaya Kosha: The intellect is not available at all in both the dream as well as
the deep sleep states. We cannot analyse our dream while dreaming. In dream the intellect
has no role to play in controlling the dream content.
We thus find that all three subtle body sheaths, even when taken individually, are
seen to be Vyatireka. They are all absent at some stage. Hence they can be considered to be
unreal even individually.
55
i) Guna Bheda Maatraat: The Pranas are composed of the total Rajasic portion of all
the subtle elements. Each of the five Karmendriyas are composed of the individual Rajasic
portion of each of the five subtle elements respectively.
In the same way the mind and intellect are composed of the total Sattwic portion of
all the subtle elements. Each of the five Jnanendriyas are composed of the individual Sattwic
portion of each of the five subtle elements respectively.
Thus the Guna Bheda separates the Rajasic Pranamaya Kosha from the other two
Sattwic Koshas. What separates the other two Koshas?
ii) Avasthaa Bheda Maatraat: Since both mind and intellect are created from
Sattwic portions of the elements, the question is what differentiates these two? The answer
lies in their Avasthaa. The Avasthaa of the mind is to be indecisive, while the Avasthaa of the
Buddhi is to be decisive. Thus the Manomaya sheath is differentiated from the Vijnanamaya
sheath by applying Avasthaa Bheda.
In this way, we can now conclude that all three sheaths differ with each other in
Gunas as well as functional characteristics.
We finally come to the most crucial “scan” of the whole method. The only two
principles left to consider are Avidya and the Self. In which of these two does the true “I”
sense dwell? Up to now we were in the quarter-finals and the semi-finals. Now we are in
the Finals, with only two options competing, and only one of them can be the winner!
The scanning process moves into a “Fourth” state. Now, this is not a state into which
the ordinary person can get into. This is the state of enlightenment or illumination. We are
thus compelled to take into account the reports of the saints who have reached it, and place
our trust on their findings.
56
19-20 From the standpoint of the realised sage, the experience of the “Fourth” state
is called Samadhi, which is very unlike deep sleep. In Samadhi, it is found that there is no
Avidya – it is absent, due to Self-knowledge which banishes Avidya. The two cannot co-exist.
In Samadhi, the Self continues to be present. The presence of the Self cannot be
more vivid than as experienced in Samadhi. Here we have to take the words of the realised
sages for granted, for the ignorant Jiva is not able to have this experience himself.
The conclusion is thus as follows: Avidya, being present and absent, is Vyatireka. It
drops out or separates; whereas the Self, whose presence is continuous in all four states, is
proved to be Anvaya or ‘continuous’. It is thus shown that our true “I” is the Self.
21 yathaa munjaad isheekaa evam Like the tender core of munja grass is exposed,
22 aatmaa yuktyaa samuddhritah; so also the Self, by reasoning, can be separated
23 shareera tritayaad dheeraih from the three bodies by the wise,
24 param brahma eva jaayate. and the Supreme Brahman can be realised.
*****
57
SELF-ENQUIRY: ANALYSIS OF "TAT TWAM ASI"
(Verses 43-48)
WHAT HAS JUST BEEN described through the logic of “Anvaya-Vyatireka” is that by
stripping the Jiva of its 5 encasing sheaths or Upadhis, the Self (“Thou”) which is non-
different from Brahman Himself is left. The text moves on and shows that this entire
universe has a Self (“That”) associated with a vast Upadhi, and the same stripping process
results in the identity of the Universal Self as Brahman. Hence That equals Thou.
1 From the standpoint of the macrocosmic Upadhi of this entire universe consisting
of everything that is reflected from Prakriti, i.e. Maya and Avidya, the consciousness
associated with Her is known as Ishwara, divided as Ishwara-M and Ishwara-A respectively.
The total conditioning, termed just Ishwara, is very omnipresent, omnipotent and
omniscient.
From the standpoint of the microcosmic Upadhi of the human being consisting of a
tiny part of the universe, having Rajas and Tamas as its predminant qualities, and having
limited knowledge of itself alone as an individual entity, the consciousness is called Jiva.
If the conditioning of both Ishwara and Jiva is removed, the consciousness is
Brahman in both cases. There is no difference whatsoever in the Pure Consciousness which
is unaffected by both the Upadhis.
2 Aikataa: “oneness” or “identity”. This is not a mathematical identity where we
prove that two triangles are identical, meaning they are the same in every respect, but they
remain as two. Oneness, therefore, would be a better word. Brahman and the Self are not
two separate entities being compared to each other as two apples are. They are the same
entity seen from two different Upadhis or conditionings or mediums of reflection. They are
the same apple seen through differently tinted spectacles.
3 The text moves to prove the identity of Twam or Thou (the human individual soul)
with Tat or That (the vast infinite supreme Self). The Mahavakyas are sentences found in the
Upanishads which speak of this identity. There is a Mahavakya in every Upanishad. One is
selected from each of the four Vedas, and grouped as the Four Mahavakyas.
4 The method adopted to show this identity between the microcosm and the
macrocosm is called “Bhaaga-Tyaagena Lakshshana”.
There are many sentences like “Tat Twam Asi”. Another is “Aham Brahmasmi”. We
will make a close examination of this analysis in the next 9 verses (44-52).
58
A NOTE ON WORD MEANINGS
The Rishis made a deep study of words (Shabda) and the different meanings which
they convey in different contexts. Every word has a power to convey a certain meaning. We
will examine carefully these two factors, viz. a word’s Power and a word’s Meaning.
Each of these can be classified into three types.
VRITTI: This is the POWER that a word has to deliver its meaning. The three types of
Vrittis in every word are:
i) Vaachya Vritti: This power conveys the direct or literal meaning of the word;
ii) Lakshana Vritti: This power conveys the indicative or implied meaning;
iii) Venjana Vritti: This power conveys the suggested or hinted meaning.
ARTHA: This is the MEANING that a word has in a given context. The three types of
Arthas are related to the three types of Vrittis as follows:
i) Vaachyaartha: This is the direct or literal meaning;
ii) Lakshyaartha: This is the indicative or implied meaning;
iii) Venjyaartha: This is the suggested or hinted meaning.
Note: In some texts, the word Abhidaa Vritti is used in place of Vaachya Vritti; this
leads to the word Abhidhyaartha in place of Vaachyaartha.
Depending on the meaning taken for a particular word, one arrives at the meaning of
a whole sentence or Vaakya containing the word. A Vaakya has its own power, called
Vaakya Vritti, to convey the contextual sentence meaning, called Vaakyaartha.
How do we go about finding out which Vritti and which Artha is applicable? We
begin by considering the Vaachyaartha. If it does not yield any meaningful sense, then the
Lakshyaartha is considered. If even that does not yield an acceptable meaning, then we turn
to the Venjyaartha, for which more information is needed to know what is the hint.
The above note will help us to more easily understand the analysis that follows to
obtain the Vaakya Vritti to grasp the correct meaning of the sentence “Tat Twam Asi”.
59
The hallmark of Sri Vidyaranya is CLARITY. He leaves no stone unturned to get clarity
in whatever matter he discusses. In a subject like Vedanta, this is of great value to students.
We see in his discussion a systematic manner of presentation.
Vidyaranya begins the discussion on “Tat Twam Asi” by taking up each word, starting
in this verse with Tat. He explores the different meanings that this word could take.
We refer back to verses 15-18 where the Causal Creation was described. The
relationships of Brahman to Prakriti, Ishwara-M to Maya (only Total level), Ishwara-A to
Avidya (collective level) and Jiva to Avidya (individual level), were clearly explained there.
The direct meaning of Tat or “That” is shown in this verse to be Ishwara (Brahman with
Prakriti), i.e. Ishwara-M + Ishwara-A.
60
Verse 45: The Direct Meaning of “Twam”, the Jiva
rÉSÉ qÉÍsÉlÉxɨuÉÉÇ iÉÉÇ , MüÉqÉMüqÉÉïÌSSÕÌwÉiÉÉqÉç |
AÉS¨Éå iÉimÉUÇ oÉë¼ , iuÉÇ mÉSålÉ iÉSÉåcrÉiÉå ||1.45||
The text now proceeds to describe the direct meaning of the word Twam.
9-10 Twam or “Thou” is the individual ignorant Jiva that is subjected to Avidya. The
result of being subjected and not free is that the soul has to endure the ignominy of having
numerous desires unfulfilled. The lack of fulfillment through objects is seen by the endless
activities we engage in to satisfy our insatiable desires.
10 Acharyaji pointed out the vicious circle that is played out by the Jiva in this
condition of subjection. Desire leads one into Karmas; Karmas tie one down to the fruits of
Karma; the fruits of Karma come in the form of either Paapa or Punya (demerit or merit);
and these lead to rebirth. This repeats itself life after life in an endless cycle. This is being
referred to by “Kaama-Karmaah-aadi”.
11 That Brahman upon which in the previous verse we superimposed omniscience,
all-purity, wisdom and omnipotence of Macrocosmic proportions, on that same Brahman is
now superimposed subjectivity, limited knowledge, smallness, pettiness, delusion, and
impurities of Microcosmic proportions in the form of individual desires and activities. Two
diametrically opposing sets of attributes are identified with the same Pure Consciousness.
12 The latter becomes the direct meaning of the word “Thou” in “Tat Twam Asi”.
Now comes the word Asi which means “is”. It is an equal sign placed in between the
above two diametrically opposite superimpositions on Brahman. We find ourselves on one
side of the equation – the side of “Thou”. On the other side is “That”. It is like David on one
side and Goliath on the other! How is it possible to equate the two!
61
Link Between Literal and Implied Meaning
The sheer absurdity of equating the literal or direct meanings compels us to turn
towards the Lakshyaartha or implied meaning to make some sense of this puzzling equation.
When the situation calls for an implied meaning to be used, how does one go about
choosing the implied meaning? The literal meaning will always be associated with it.
Something is added to or subtracted from the literal meaning in order to arrive at the
implied meaning. That something is connected to the context of the sentence being
examined. It means that some knowledge is necessary of the context.
Example 1: “The red is running”. This sentence does not make any sense as it is. But
if we know that the speaker is watching a horse race, we can add the word ‘horse’ into the
sentence. It becomes, “The red horse is running”. Now it makes sense.
Example 2: “He lives on the Ganges”. Literally that is impossible as the person cannot
be having his home in the water of the river. So we add ‘bank’ to the sentence. The
sentence is thus taken to imply, “He lives on the bank of the Ganges.”
62
Verse 47: Example: “This is that Devadatta”
xÉÉåÅrÉÍqÉirÉÉÌSuÉÉYrÉåwÉÑ , ÌuÉUÉåkÉɨÉÌSSliÉrÉÉåÈ |
irÉÉaÉålÉ pÉÉaÉrÉÉåUåMü , AÉ´ÉrÉÉå sɤrÉiÉå rÉjÉÉ ||1.47||
17 “sah ayam” iti aadi vaakyeshu In the sentence “This is that Devadatta”,
18 virodhaat tad idam tayoh; “this” and “that” have different connotations.
19 tyaagena bhaagayoh eka When these differences are rejected, the common
20 aashrayah lakshyate yathaa. basis (Devadatta) alone is indicated (by these words).
Example 5: 17-20 Thirty years ago a man met his brother’s baby son, named
Devadatta. He was a cute little baby, no more. Now he meets his brother in the company of
a young man with a stylish moustache, very well-built, well-dressed and well-spoken. His
brother says, “This is that Devadatta”. In disbelief, the man reacts, “What, is this that baby I
saw 30 years ago! Wow, I can hardly tell that it is the same person.”
The personalities of both, the baby and the young man are dropped. What is left is
the person himself, who is the same before as he is now. Three changes have taken place:
Tat kaale (change in time), Tad deshe (change in place) and Tad vayaskah (change in
circumstance). A fourth change may be added: change in knowledge – knowledge of the
baby changes to knowledge of the young man now being received directly.
When all the changing factors are removed, what is left is the person Devadatta. This
is an application of Jahad-Ajahal Lakshana Vritti.
63
Verse 48: Application: “That Thou Art”
qÉÉrÉÉÅÌuɱå ÌuÉWûÉrÉæuÉqÉç- , EmÉÉkÉÏ mÉUeÉÏuÉrÉÉåÈ |
AZÉhQÇû xÉΊSÉlÉlSÇ , mÉUoÉë¼æuÉ sɤrÉiÉå ||1.48||
This is the actual application to the Mahavakya, “Tat Twam Asi”, of the above
example of Jahad-Ajahal Lakshana.
*****
64
STAGES OF GROWTH IN UNDERSTANDING
(Verses 49-52)
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CATEGORIES OF PHILOSOPHICAL DELIBERATIONS (KATHA)
Two people, A & B, can get together with the following three types of intentions in
holding a philosophical discussion:
i) VAADA: A & B both have an open mind, a mind which has not formed any fixed
opinion on the matter. Both have a Sattwic interest in the Truth. This type is defined as:
Tattwa Bubhutsu Katha = “person desiring to know the truth.”
ii) JALPA: Both A & B have each decided their standpoint. Each one tries to prove the
other one wrong. This type is defined as:
Parapaksha Niraakarana Poorvaka, Swapaksha Sthaapana-vati Vijigeeshu Katha =
“A discussion with the intention to destroy the other’s position and establish one’s own
position.” The aim of the discussion is Rajasic – to gain victory over the other.
iii) VITHANDA: Here, person A merely aims to disprove B’s position, regardless of his
own view. He has no view of his own to present or prove. This type is defined as:
Swapaksha Sthaaapana Heena, Parapaksha Niraakaara Vijigeeshu Katha =
“Without having a view of his own, a person intends only to destroy the other’s position.”
The aim is simply to destroy. This is a Tamasic stance, useful to none.
From the objection raised here by the Poorvapakshee, we can deduce that he falls
into the Vithanda category of debaters. He has no view of his own, but tries to tear down
the Vedantin’s view.
1-2 The Poorvapakshee is quite aware that Vedantins hold the view that Brahman is
attributeless. So one may read a touch of sarcasm in his words here.
The word Vikalpa has three meanings in Samskrit: a. It could be an “option”,
providing for a choice between two things; b. it could be a “doubt”, meaning the indecision
that typically characterises the mind; and c. “attribute” or “difference” as used in Savikalpa
and Nirvikalpa Samadhi.
Here it is taken as the third meaning of “attribute”. The Poorvapakshee starts as if he
is in agreement with the Vedantin! He says: “If the thing that you are considering (the
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Lakshyatve) is with attributes (Savikalpa), then it must be an object of some kind and,
therefore becomes unreal (Avastutaa).
3-4 But very soon we see what he is really wanting to say: “But we know that you
hold Brahman to be attributeless (Nirvikalpasya). And if He really is attributeless, then I
cannot see how you can indicate it through a sentence such as the Mahavakya Tat Twam
Asi. A sentence is merely words. How can words point to a thing which is attributeless?”
The Poorvapakshee, with this twist of his logic, tries to ridicule the Mahavakya. In
effect he is saying that these Mahavakyas are simply glorified sentences but they cannot
have any power to indicate the Truth, which is what they claim to do.
The Poorvapakshee is well-versed in the didactics of Nyaya. He knows the Vedantin’s
logic of differentiating between two things. For instance, Acharyaji gave the example of a
dog and a cow. The thing that differentiates the two is the qualities possessed by each
animal. ‘Dogness’ is very different from ‘cowness’. At the surface, Vikalpa may mean
‘difference’, but the deeper meaning of Vikalpa is ‘attribute’. We can say the five fingers of a
hand are different, and leave it at that. But we cannot simply say a dog is different from a
cow, and leave it. We have to probe into the attributes wherein they differ.
Then comes the factor of time and with it the changeability of a thing. The
Poorvapakshee subtly tries to ridicule the Vedantic claim that Brahman is changeless. By
comparing it to an object, he is implying Brahman changes. For example, we often describe
things as ‘a fragrant flower’, or ‘a young boy’, ‘a shaven-headed man’, etc. How long will the
fragrance last? How long will the boy remain young? How long will the head remain without
hair (assuming that he is not naturally bald!)? The point is that changeability is there in
every object.
Acharyaji now described at length the factors which give life to words, and without
which words die a natural death, as it were.
The reply to the above question is a litrary work of art, crafted with great skill and a
tinge of humour. It is the perfect way of answering a Vithandi.
The Vithandi is out only to destroy whatever his grey matter sits on. So, one should
never reply his argument with any explanation. That would give him more fuel to fire more
ammunition. A practical approach to answer a Vithandi is to make him think and arrive at an
opinion; to squeeze out from him his own view. This is done by using his own argument, re-
dressing it, and giving it back to him as a question.
Acharya quoted a point of logic found in the Nyaya philosophy. It is called Ushtra
Laguda Nyaya, meaning “Camel Stick Logic”. When a camel carrying a load of logs
misbehaves, the owner pulls out a stick from its own load and gives it a good beating. The
suggestion is to use the arguer’s own weaponry to put him right.
This is what the Siddhantin does. Before we continue with the text, here is an aside:
5-6 The Siddhantin first picks the thrust of the Vithandi’s argument – it is the word
Vikalpah, “the property of a thing”, which becomes the first word in his reply, and recurs in
the first 3 words. Attributes or properties, considered Unreal to the Vedantin, are of much
importance to the Nyayis. They have “Deity-status” in the Nyaya philosophy.
The Siddhantin formulates his counter-question: “This thing that you call Vikalpa, the
property of a thing – what is its Locus? Where does it reside? And, that in which Vikalpa
resides – is it without properties (Nirvikalpasya), or is it with properties (Savikalpasya)?”
Locus is a key word here. In this context it means Substratum. In Samskrit, the words
Adhishthaana or Aashraya meaning “support” are also used. It is very useful for students to
remember these terms. Locus refers to the place where the substantive resides.
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The Options Available
Only two options are there. Either the substantive is without attributes or with
attributes.
7-8 If it is the former (Aadye), then there is a self-contradiction (Vyaahatih). How
can Vikalpa reside in something that is Nir-vikalpa, “property-less”? The moment it resides
there, its property-less-ness, becomes property-ful-ness!
If it is the second (Anyatra), then there are certain logical defects (Anavasthaa).
At this point Acharyaji gave the full list of four defects, referred to in the verse in the
words, Aatmaa aashraya aadayah. They are:
At this point Acharyaji told us that this verse, No. 50, is reckoned to be the most
difficult in the entire Panchadashee. The explanation of these four fallacies is yet to come.
By having the patience to study this, we will appreciate the intellectual depth of the Rishis,
and how much trouble they took to give us more conviction.
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ii) The second sub-question is, “Since you say it is Savikalpa, then is its quality the
same as V1, or is it different, call it V2?” If he answers it is the same, then the first defect
arises, viz. V1 rests on itself. This is Defect 1, the defect of self-dependence.
iii) So the Poorvapakshee is forced to answer, “It is different,” i.e. it is V3.
iv) Now the Siddhantin, pursues the first sub-question on V3, followed by the second
sub-question. If he answers V3 rests on V1, the second defect arises. It means that V1 rests
on V2, and V2 rests on V1. This is Defect 2, the defect of mutual dependence.
v) Once again, the Poorvapakshee is forced to answer, “It is different”, i.e. it is V4.
vi) The Siddhantin pursues his first sub-question on V4, followed by the second sub-
question. Again, if he answers that V4 rests on V1, the third defect arises. It means that V1
rests on V2; V2 rests on V3; and V3 rests on V1. This is Defect 3, the defect of circular
dependence, i.e. a triangular dependency arises.
vii) Continuing in this manner, the Poorvapakshee is forced to admit a quadrangular
dependency, then a pentagonal dependency, a hectagonal dependency, and so on. All these
are forms of circular dependencies.
viii) Since there is no end to pursuing a correct answer from the Poorvapakshee, the
questions can go on to the nth Vikalpa, or Vn. This is Defect 4, which is Infinite Regression.
We have just seen that the four Doshas or Defects are really one Super-Dosha, viz.
that a Vikalpa or attribute can never rest on any Locus, whether Nirvikalpa or Savikalpa, in
the manner in which the Poorvapakshee thinks.
Only the Vedantin knows that Nirvikalpa is the true answer and why. The Vikalpa is
superimposed upon the Absolute Principle and therefore is not part of It. The Substratum,
remains Nirvikalpa and unaffected by any Vikalpas. Thus the Vedantic Principle of
Superimposition of the Vikalpa onto a Nirvikalpa Absolute Substratum is the correct
relationship between Vikalpa and its support.
More will be said of this relationship in the next verse.
V1
DEFECT 1
SELF
Dependency
V1 V2
DEFECT 2
MUTUAL
Dependency
V1 V6
V1
DEFECT 3
V2 V5
CIRCULAR
Dependency V2 V3
V3 V4
DEFECT 4
INFINITE
Regression V1 V2 V3 V4 V5 V6 Vn
1 idam guna kriyaa jaati This problem is seen in all the (seven) categories of
2 dravya sambandha vastushu; any object – viz. quality, action, species, substance
and relationship of all objects in this world.
samam tena svaroopasya The same (four logical fallacies) arise, due to their very
3
nature,
sarvam etat iti eeshyataam. in all of these (seven categories). Thus they should all
4
be considered as being Unreal.
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1-2 The four Vedantic categories for every object given on pg 67 are expanded to
seven categories – known as Sapta Padaarthas – in the Nyaya school. They are:
i) Dravya – the material aspect of an object;
ii) Guna – the quality of an object;
iii) Kriya – the activity or movement of an object;
iv) Saamaanya – the general property (Jaati) or species of an object;
v) Vishesha – the particular property of an object;
vi) Samavaaya or Sambandha – the inherence or relationship of an object;
vii) Abhaava – the absence of the object.
The entire world may be categorised into these seven Padaarthas. We note here
how thorough the Nyaya school is in its analysis of the physical constituents of the universe.
Vedanta is open to the use of the techniques developed in Nyaya, without accepting its
philosophical basis.
How are Reality and Unreality Related? This is a major verdict on the nature of the
world. It is the basis of the Vedantic view that the world is Unreal or Mithya. There is no
logical way in which this can be disproved. If the entire Universe is Unreality, where is the
room for Reality? What is so Real about the Reality?
How are these two aspects, viz. Reality and Unreality, connected? What is the true
relationship between them? That is where we begin in the next verse . . .
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The true nature of the relationship between the Real and the Unreal is brought to a
climax in this final verse of this section. We see in this verse the skill with which Sri
Vidyaranya can compact multiple ideas and bring them all to a sublime conclusion.
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Stages of Growth in Understanding Reality
7-8 In this line, Sri Vidyaranya brings together all that we have discussed and points
out how at each stage of understanding we utilised the Unreality to help us climb up to
grasp the Reality. None of the discussion has been useless. All have their proper place in
taking us forward, although all of them have to be finally discarded in order to grasp Reality.
The stages are as follows:
*****
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5. SADHANA: The Means to Perfection
(Verses 53-58)
MOST IMPORTANT AMONG the six topics of Vedanta is the practical Sadhana or
the means by which the Supreme Being may be directly realised by every seeker of Truth.
There is no exception to this possibility; realisation is the birthright of every human being.
Swami Vidyaranya has bodily lifted the four verses (53-56) of this Chapter from
Adhyatma Upanishad. In the next Chapter, verses (59-62) are from the same source.
In the context of Sadhana, it must be said that there are many paths one can follow
on a spiritual journey. India has a rich tradition of spiritual practice of all varieties, suitable
to people of all stages. Among all these means towards Godhead, that which approaches
the Lord via the intellect is called Jnana Yoga. Vedantic Sadhana is the most rigorous and
thorough among such paths. What follows now is reckoned to be the crest-jewel among all
the spiritual practices that are on offer in this land noted primarily for its spiritual culture.
We have dealt with four of the six topics of Vedanta so far, viz. Brahman, Jagat, Jiva
and Moksha. That forms, one may say, the head and body of the entire Vedanta package.
This Chapter on Sadhana are the “hands” of Vedanta, and the final Chapter on Dharma are
its “legs” which give support to the entire edifice of Vedanta. Indeed, without its limbs, the
beautiful philosophy of Vedanta would be paralysed and ineffective. It would not have the
dynamism required to sustain itself as it has over many milleniums so far.
1 ittham vaakyaih tat artha anu- Aided by the Mahavakyas, to find out the true
2 sandhaanam SHRAVANAM bhavet; meaning of the above identity, is SHRAVANA.
3 yuktyaa sambhaavi tattva anu- Then through reasoning, to arrive at the
4 sandhaanam MANANAM tu tat. actual possibility of that, is MANANA.
Vedantic Sadhana can be naturally divided into four major sectors. This verse
overviews the first two of them, namely, Sravana and Manana. The next verse deals with
the third sector named Nididhyasana. Then follows the fourth sector on Samadhi.
In a broad definition of this format of Sadhana, we may say that Sravana represents
the acceptance or obtaining of the food of Knowledge of the Self; Manana represents the
deep reflection or chewing of this spiritual food; and Nididhyasana represents the thorough
assimilation or digesting of the food so that every part of our being is fully nourished with
the nutrients of spirituality. Samadhi represents the sparkling health we enjoy as a result.
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SRAVANA
1-2 This line gives the end point of the whole process of Sravana. The end of the
Sravana stage occurs when the knowledge of the identity of the individual soul and the
Universal Soul is understood. Before going into this, it is useful for us to ask, “What is the
beginning point of Sravana?” and “How did we arrive at the end point?”
The 5 main phases along the route of Sravana are now traced out as follows:
i) The Guru-Disciple Relationship: ‘Sravana’ itself, means “hearing”, and that implies
someone from whom it is heard. The Guru-disciple relationship forms the warm cocoon in
which Sravana takes place. The choice of using the word cocoon is deliberate as it impresses
the personal touch that is so essential in conveying and receiving this precious knowledge
from Guru to disciple. The imparting of spiritual knowledge is an extremely delicate process.
The ordinary classroom does not do justice in conveying the love, harmony, closeness and
devotion that go into the “hearing” of the teaching from the Guru.
ii) Sadhana Chatushtaya: Next comes acquisition of the fourfold spiritual wealth. The
wealth consists of Discrimination, Dispassion, Sixfold Virtues, and Yearning for liberation.
The Virtues are sub-divided into external and internal control of the senses, conquest of the
mind, faith, endurance and complete one-pointedness of mind.
iii) The Preliminary Knowledge: All that has been described in the first three parts of
this text forms the third segment of Sravana. The basic concepts of God, the creation of the
World, and the situation in which the Jiva finds itself are all considered important in the
Sravana process.
iv) The Pancha Kosha Viveka: The student learns more and more about himself
when he is taught how to distinguish himself from each of the five sheaths. This knowledge
is an extremely important segment of Sravana. However, the Sravana is not complete yet.
v) The Mahavakyas: The final segment of Sravana is entered when the Teacher
brings into the discussion the “Tat Twam Asi” Mahavakya. This is covered in Part 4 of this
book. When the Mahavakya, which deals with Jiva-Brahmaikya, the identity of the Jiva with
Ishwara, is imparted by the Guru, Sravana comes to its terminal point. Grasping Jiva-Brahma
Aikya, the purport of the Mahavakya, is the end point of Sravana. It has done its job.
Bhaga Tyaga Lakshana is the surgery that is required to strip away all the super-
impositions of the Upadhis as directed by the Mahavakya. The central teaching of Vedanta is
then brought to light in a practical form before the student. He grasps the full purpose of
the spiritual life, and understands intellectually what is required of him on the road ahead.
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Someone asked Guruji, “Why is a Guru necessary? Can’t we learn from the text
book?” Guruji’s answer was very direct. He said, “Why don’t you ask that question to the
book?” Acharyaji elaborated on this point:
If we are reading a book and don’t agree with something it says, we always have the
option of closing the book and the freedom of saying, “What nonsense is that!” But if we are
in the presence of a Guru, we cannot do that. The twinkle in his eyes, the passion in his
voice, etc, forces us to take him seriously. That is the difference between a Guru and a book.
The personal touch of the Guru is necessary. The Guru gives the clarity and the confidence
to go ahead with the Manana. He is there to clear all one’s doubts.
MANANA
3-4 Manana may also be represented as a time-line just as Sravana was. However,
the beginning and end points are not so sharply defined as we have seen in the case of
Sravana. The beginning point lies somewhere within Sravana; and the end point lies
somewhere within Nididhyasana. There is an overlap with the preceding and succeeding
aspects in Sadhana. To the extent the student pays attention during Sravana, some Manana
already starts taking place. In fact, some Manana is essential for Sravana to happen.
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The Role of Purity & Clarity
Both Purity and Clarity are required on the spiritual path. These go under the terms
Chitta Shuddhi and Chitta Ekagrata respectively. In Manana these two are found to be
absolutely essential. Lack of purity and clarity prevents us from being established in the Self
even though Sravana is complete. Only a top-class disciple like Nachiketas can have clarity
immediately after Sravana. The rest of us need to go through the full Manana phase.
Regarding the need for these two qualities, Guruji was once asked by a student at
the end of his Vedanta Course, “Guruji, everything is so clear to me now. Do I still need to
practice contemplation and meditation?” Guruji answered, “If you are a Nachiketas, then
the answer is No.” A Nachiketas is indeed very rare to find. Practically all of us have some
impurities and some doubts yet to clear.
If a seeker has no purity but has got clarity, the clarity will be unstable. It will come
and go. If purity is there but there is no clarity, then the person will be a good, noble person
but he will not progress beyond that point. This is because the purity has not reached deep
enough. In the highest stage of Sadhana, a deep purity is required, the purity which touches
the root level where ignorance itself is the impurity.
Ignorance is the cause of the sense of individuality. The sense of individuality is the
impurity that needs to be removed in Manana. Hence, it is not enough to just be a good
person. More is required for further spiritual progress. The entire individual personality has
to be replaced by a universal personality. The concern in Manana and beyond is “Who am
I?” This is a probe into the deepest level of our being, i.e. into the Anandamaya Kosha.
More is said about this under the third phase of Vedantic Sadhana . . .
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NIDIDHYASANA
At the mental level, effort is required. Nididhyasana is termed contemplation rather
than meditation simply in order to differentiate the effortful stage of the practice from the
effortless stage. Contemplation is preliminary meditation which requires effort to bring the
whole mind to co-operate in the spiritual objective. Meditation is advanced contemplation
during which the practice becomes effortless.
In Nididhyasana doubts may crop up now and then. This is normal in the course of
spiritual Sadhana. As this happeens, Manana is required to deal with and resolve them, so
that Nididhyasana can proceed unhindered.
We have seen that the end point of Manana is lodged somewhere in Nididhyasana.
This is the same as saying that the beginning point of Nididhyasana is lodged somewhere in
Manana. There is no hard and fast line in such matters. As Faith rapidly gets converted to
firm conviction, the door of progress opens to enter the hall of Nididhyasana.
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Before proceeding further we need to be clear as to what the first three steps in
Vedantic Sadhana have achieved for us:
The next two verses are, as already mentioned, also from the Adhyatma Upanishad.
9 dhyaatru dhyaane parityajya Dropping the ‘meditator’ and the act of meditation
10 kramaat dhyeyaka gocharam; one merges gradually in the object of meditation.
11 nivaata deepavat chittam The mind is steady like a flame in a breezeless place –
12 SAMAADHIH abhidheeyate. such a state is what is described as SAMADHI.
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The problems in the meditator are dealt with in the Nidhidhyasana stage. As his
Viparaita Bhavana thins out, he is able to go deeper in his concentration. Then there comes
a time when he is not even aware of himself as the subject of meditation. The Dhyaatru or
Dhyaataa simply drops out of the Triputi.
With the dropping of the subject, even the thought of being engaged in meditation
also drops off, for there is no one to claim doership of the meditation. That leaves the whole
of our attention on the object of meditation. And what is that object? It is the Brahmakara
Vritti, “I am Brahman”.
General Example of Above: Acharyaji was speaking in general of any activity, not just
meditation. When one is fully absorbed in ian activity, he loses all sense of his own Ego, so
‘he’ drops out of the activity. At the same time, the ‘doing’ also drops out as there is no
doer. The person now does not feel that he is doing anything. That is actually when he
begins doing marvels – in this state are masterpieces created!
We see this especially in the field of art or sport. The artist or sportsman gets so
concentrated on his work, that the ego falls off. He loses himself in the art and only the art-
thought is uppermost in his mind. It is then that the musical performance, the painting, the
game being played stands by itself. That becomes a wonder to the world.
Now that the journey to Nirvikalpa Samadhi has been completely described, some
interesting points about the Brahmakara Vritti are examined in this and the next verse. At
the heart of the shift from Savikalpa Samadhi to Nirvikalpa Samadhi is the Brahmakara Vritti
(shortened to BKV hereunder), the single thought of “I am Brahman”.
Certain features of the BKV have attracted much interest as well as speculation
amongst scholars of this stage of spiritual experience.
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Example of Earth’s Atmosphere: The earth’s atmosphere can actually be divided into
specific layers, each having its own characteristics. Closest to the earth is the Troposphere,
about 8km thick. This is the gross layer of the atmosphere in which much activity takes
place, such as cloud formation, lightning, thunder, hurricanes and so on. Next comes the
Stratosphere, about 40km thick, which is very rarefied in comparison with the layer below it.
Here there is no cloud formation, etc, but one still feels the presence of air. This is the layer
in which jet aircraft fly in order to minimise frictional resistance to the airplane. Finally, we
have the Exosphere, where there is no trace even of air, but it is still considered part of the
earth’s atmosphere because gravitational pull still exists. Only when we are out of the
gravitational pull of the earth, do we say we are out of earth’s atmosphere.
The mind’s “thought” atmosphere may be seen in a similar way. As thoughts get
rarefied, the nature of the mind changes. In meditation at this level, we are in the
‘Exosphere’ of the mind; there are no thoughts and even the BKV cannot be cognised.
The state of Samadhi is such an unusual event that the whole condition of the
experience needs to be examined very carefully to ensure there are no anomalies that may
render the experience of Samadhi null and void from a scientific point of view.
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We have resolved one anomaly – that of the presence of the BKV, even though it is
not cognised. Recollection of the event proves that it still is present during the Samadhi.
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The Purushartha includes all the sacrifices made in adjusting our lifestyle to make
time for the practice of meditation. It includes all the ups and downs encountered not only
in the practice itself but also the crticisms one has to face from family and society because
they feel we have ‘robbed’ them of our company. All such adverse conditions which have
been braved by the seeker add to his wealth of Purushartha. The dividends are paid when
he gets their assistance at the time of sitting in Nirvikalpa Samadhi.
Indeed, Sri Vidyaranya touches rare heights of thinking when he brings these three
factors into account at the moment when they are most needed. It is very reassuring to
meditators to learn that no trials, efforts or sacrifices that they have made are ever wasted.
Aspirants begin to have great faith in the Sadhana of meditation and become ready to
increase their efforts when they are given such assurances as these from a great Master.
A General Example: Acharyaji gave examples from ordinary life of how we build up
Samskaras for any habit, not just meditation, but even Samskaras for bad habits.
He illustrated how the habit of drinking may be detestable in the beginning, but
through repetition it is made into a habit and one actually learns to enjoy it! A man always
faced criticism from his wife because of his drinking habit. One day he asked her to try a
little drink. She refused to take it. He persisted in his request until she took a sip. At once,
she spat it out, saying, “Ugh, that is disgusting!” The husband coolly replied, “And you really
think I enjoy the stuff?”
In the same way, the effort we make in meditation may not be pleasant to start with,
but it brings us joy later as we persist in its practice and form a habit to meditate.
Thus we end a very insightful explanation of what aids Nirvikalpa Samadhi.
This concluding verse of Part 5 is typical of many Vedantic texts. The author quotes
supporting passages from the established scriptures so that readers can be assured that
what he has said is in keeping with the scriptures and is not just a fabrication of his own
mind. Knowing Sri Vidyaranya’s reputation, we would not be troubled even it was a
fabrication of his mind, as our faith in him would be sufficient to accept what he says.
However, he takes the standard route that applies to all good authors on spirituality.
21-24 Vidyaranyaji’s main source is the Geeta, from which he refers to Discourse VI,
11-29. The illustration of the Deepa is bodily lifted from the Geeta itself. And we cannot
forget that Verses 53-56 , and 59-62 (next Part) are from the Adhyatma Upanishad.
*****
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6. DHARMA: Laws of Phenomenal Existence
(Verses 59-64)
DHARMA IS THE SIXTH and final topic of Vedanta. From a philosophical point of
view, the journey of Vedanta yet remains incomplete without this section on Dharma.
Dharma places the whole study of Vedanta into its proper practical perspective in our life.
We have dealt with five major aspects of the spiritual path so far. The first three
topics were i) Brahman, the Reality, ii) the Jagat or World, and iii) Jiva or the Individual
Being. They broadly covered the factual triangle of our situation or environment. Then come
the two topics on iv) Moksha or Liberation and v) Sadhana or the Means to attain it, which
provide us knowledge of our evolutionary purpose in the universe. What we have with us so
far is all the knowledge by which we can gain full mastery of ourselves.
The two main aspects of this mastery are i) conquest over all the Delusory Power of
the world, and ii) establishment of our true Spiritual Identity with the Reality in creation.
There is yet one final topic that remains. How are we to live in this world based on
the knowledge and understanding we have acquired of our relationship to the world and to
Reality? Knowing that we are essentially the Self, how are we to live in a phenomenal world
that we consider to be the not-Self? What are the principles we need to know to enable us
to live harmoniously in the world without getting caught up again in its web of delusion?
The topic of DHARMA provides this crucial link between Reality and Unreality. The
subject of the laws governing our interaction with the world is a huge one, indeed.
However, in the space of a few verses, Swami Vidyaranyaji is able to give us the gist so that
we can live a full regulated life and still be in harmony with our true, spiritual nature.
Dharma is the Applied Spiritual Science or bottom line of Vedanta by which human
life can fully express the glory of the Spirit. When life is lived with full awareness of our
spiritual nature, the outcome is a completely natural obedience to the regulatory laws of
Life. Such a life incurs no Karma, no accumulation of ‘Karmic dirt’. In terms of Karma, such a
life is like writing on water – no trace of it remains. This is how the sages live.
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Life Centred on KARMA
Verses 59-62 are taken from the Adhyatma Upanishad.
Each time we take a human birth, there is an opportunity to accumulate or to reduce
our Karma. The human birth is the only birth in which we can gather or work out our Karma.
[The word ‘Karma’ as it is used here means ‘Karma Phala’ or the fruit of Karma.] In other
births we only enjoy (or suffer) the results of our Karma. From this fact we can deduce the
precious opportunity of having taken a human birth.
The Karma we accumulate is what guarantees our return in another birth to work
out some of it. We could return in any form – as a tiger, an ant, a mosquito, even as a plant.
That is entirely dependent on our Karma. Karma dictates our birth. Time and again we come
back to the human birth in order to get another opportunity to evolve by working out old
Karma and creating new beneficial Karma. We come to learn how to live in accordance with
Dharma so that no further Karma is generated.
1-2 The Common Scenario: In our ordinary ignorant way of life, lived in awareness
that we are the body-mind complex and unaware of our spiritual roots, life is simply a circus
revolving in endless births and deaths from time immemorial (Anaadau).
When it all began is neither relevant nor logical to ask. Avidya is the material cause
our physical environment, including our body and mind. Maya is the efficient cause of our
birth through which is written our spiritual destiny to come out of Avidya and return to our
pristine state of Purity. Until we realise attain this, there is no end to worldly existence.
The human birth is thus a re-charging birth – we can recharge with Punya Karma,
and discharge our Paapa Karma to rise up in evolution. But if we are not alert to take this
opportunity, we can end up doing the reverse – wasting away Punya and increasing Paapa.
Two Dharmic (regulatory) principles govern Karma in the phenomenal plane:
i) Accumulation of Karma: Karma can only be accumulated in a human birth. The
accumulation of Karma is due to ignorance or forgetfulness of our spiritual nature.
ii) Discharge of Karma: Karma, which takes the form of Punya and Paapa (merit and
demerit), can only be discharged through enjoyment or suffering respectively, through any
type of body. There is no other way of nullifying Karma.
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The manner in which a realised sage conducts himself is the living manual on how
one should conduct himself in this world. The Laws of Dharma are seen embodied in
practice in the spontaneous actions of saints and sages, due to their egolessness.
This verse expands on the previous verse by describing the spontaneous actions of a
realised saint with a beautiful simile – “A Cloudburst of Dharma”. It is all about poetry . . .
5-6 Saints are the living examples of how to live in this world. All the beautiful
qualities become manifest and magnified in their personality. The sage becomes a
personification of Righteousness. His mind glows with Purity. There is no Ego which lies in
wait to usurp these qualities. He becomes a beaconlight to light the path of others.
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Dharma Megham: This is not just an ordinary rain of Dharma, but a “Cloudburst of
Dharma”, a rain that is magnified many times in size as occurs during the Monsoon season.
Yoga Vittama: In Samskrit, the regular word “Yoga-Vit” has the comparative form
“Yoga-Vittara” and the superlative form “Yoga-Vittama”. Thus Yoga Vittama is the one who
is a Master of Yoga, perfect in every way. Again, we see an exuberance of expression.
7-8 The full meaning of the simile comes through in these Padas, with great poetic
beauty and bountifulness of expression.
Dharma Amrita: The “Dharma Megham” is a downpour not of water but of “the
Nectar of Dharma”. It is not an ordinary downpour, but a Dhaaraah, which indicates a “non-
stop torrent”. And to cap the whole simile, we have the expressive word Sahasrashah,
trying to tell us that it is gushing down “thousands of drops at a time”!
Indeed, we see that Sri Vidyaranyaji raises his literary skill to equal his subject
matter. The greatest spiritual achievement certainly deserves the loftiest that poetry can
offer. Vidyaranyaji does full justice by not holding back anything in his choice of words.
One further point we may note: There is harmony in the outburst expressed in this
entire verse, which is very different from a lightning and thunder storm. The latter paints a
picture of destruction in its wake; the former captures the gentleness and abundance of a
summer cloudburst, every drop of which is filled with the intent of nourishing the earth and
producing a flourishing harvest of Virtue!
Somehow, Sri Vidyaranyaji has combined his usual “miserliness” of words with a
flood of meaning that overflows from each line on both sides!
We could certainly not let this verse pass by without appreciating its full
magnificence to our heart’s content.
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DHARMA – THE FRUIT OF NIRVIKALPA SAMADHI
(Verses 61-64)
5 vaakyam apratibandham sat Then the great Dictum, freed from obstruction,
6 praak paroksha avabhaasite; which earlier was comprehended indirectly,
7 kara amalaka vat bodham now, like an amalaka fruit in one’s hand, the know-
8 aparoksham prasooyate. ledge of the Truth is directly delivered.
The benefits of Nirvikalpa Samadhi or the state of divine realisation are brought out
in verses 61 and 62. To aid our understanding of these two verses we take the help of an
ordinary simile from daily life. Verse 61 gives the gouna or secondary benefits, and verse 62
gives the Mukhya or primary benefits.
1-2 i) All Viparita Bhavana is cleared by paying off the final instalment. The account
has been settled. There is now 100% Chitta Shuddhi. No trace of any lurking desires remain
in his mind.
3-4 ii) All the Karmas from time immemorial are also removed in one instant. They
are all destroyed or nullified. No debts remain to be paid. 100% Chitta Ekagrata is achieved.
iii) The Jiva Bhavana, the “I-thought”, is the very root or cause of the accumulation
of all Paapa and Punya (i.e. all Karma). It is completely uprooted (Samoolonmoolite) so that
no further Karma can ever arise again. That brings an end to the entire Samsaric life.
5-6 There is now no obstruction left to acquiring the car. Everything has been paid
for. The way is clear. It only remains is for the delivery man to do his job and deliver the car
to Manmohan. The Delivery Man is the Mahavakya, “Tat Twam Asi”, which now delivers
the vehicle of Atma-Jnana to Manmohan, the seeker.
7-8 The car is actually delivered at the very door of Manmohan’s cottage, and driven
into his garage. What a sight it makes – to see a sparkling beauty actually parked in the
garage! It is completely different from seeing it in the showroom. The keys are handed over
to Manmohan. He can actually feel it in his hand! The car is in his control at last, and he can
now go wherever he wants to with it. This is represented by the Amalaka fruit.
What was previously only Paroksha Jnana of the car when he heard of it from the
Guru-salesman, now becomes Aparoksha Jnana when the Mahavakya actually delivers the
Jnana of Self-knowledge directly to him through experience of his identity with the Supreme
Brahman in Nirvikalpa Samadhi.
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Verse 63: Indirect Knowledge Burns the Sins
mÉUÉå¤ÉÇ oÉë¼ÌuÉ¥ÉÉlÉÇ , zÉoSÇ SåÍzÉMümÉÔuÉïMüqÉç |
oÉÑήmÉÔuÉïM×üiÉÇ mÉÉmÉÇ , M×üixlÉÇ SWûÌiÉ uÉÌ»ûuÉiÉç ||1.63||
These two verses, 63-64, form another pair, and are taken from the Soota Samhita of
the Skanda Purana, from the chapter entitled “Yajna Vaibhava Kanda”.
They form a pair: Verse 63 gives us the result of Paroksha Jnana, while Verse 64
gives the result of Aparoksha Jnana. The first may be said to remove the “SINS”, whilst the
second is said to remove the very cause of sins, i.e. the “SINNER” (the ignorant Jiva) himself.
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of the Guru. It is a great inspiration just to be in the presence of a pure soul like the Guru.
The student is temporarily magnetised by the Guru, as iron filings are by a magnet.
The Guru may be thought of as the “Wings of the Srutis”, by which the scriptures
reach the yearning soul of the seeker. To the sincere seeker, the Guru is regarded as the
living embodiment of the scripture. He is no different from the scripture. He is the conduit
through which Mother Sruti reaches the seeker. The Guru’s role is indeed indispensable.
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CONCLUSION
(Verses 65)
SWAMI VIDYARANYA, in this final verse, compacts the whole teaching of the
Chapter. The change in the metre of the verse denotes that something significant is
happening – the text is being brought to a conclusion.
Ittham: “In this way”. This has an enormous contextual meaning. In one sweep it
encompasses the entire teaching of the Chapter. The teaching is in two parts:
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and then Nididhyasana until the point of Savikalpa Samadhi is reached. At each stage, the
knowledge gets more and more mature and firm in the mind of the seeker.
Finally, the stage called Paroksha Jnana is obtained. At the intellectual level,
knowledge cannot get firmer and more unshakeable than this. It achieves the “removal of
all sins” (Verse 63).
Every Chapter of this Book is regarded as a complete, independent text in itself. Thus
concludes the First Chapter of Panchadashee.
*****
GRATITUDE TO ACHARYAJI
*****
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PANCHADASI - 01
Tattwa Viveka
by Sri Swami Vidyaranya
97
AkrÉåiÉ× uÉaÉï qÉkrÉ xjÉ , mÉѧÉç-AÉ-krÉrÉlÉ zÉoS uÉiÉç |
pÉÉlÉå ÅmÉç-rÉç ApÉÉlÉÇ pÉÉlÉxrÉ , mÉëÌiÉoÉlkÉålÉ rÉÑerÉiÉå ||1.12||
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mÉgcÉÏMüUÉåÌiÉ pÉaÉuÉÉlÉç , mÉëirÉåMÇü ÌuÉrÉSè AÉÌSMüqÉç ||1.26||
99
urÉÌiÉUåMü-xÉç iÉç-uÉç AÉiqÉ pÉÉlÉå , xÉÑwÉÑmiÉç-rÉç AlÉuÉpÉÉxÉlÉqÉç ||1.41||
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ASعè-AÉ-xÉM×üSè AprÉÉxÉ , xÉÇxMüÉU xÉÍcÉuÉÉSè pÉuÉåiÉç ||1.57||
*****
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PANCHADASI - 01
Tattwa Viveka
by Sri Swami Vidyaranya
102
adhy£t» varga madhya stha , putr-¡-dhyayana ¾abda vat |
bh¡n£ :'p-y abh¡na¯ bh¡nasya , pratibandh£na yujyat£ ||1.12||
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tad bhµg¡ya puna-r bhµgya , bhµg-¡"-yatana janman£ |
pa²c§karµti bhagav¡n , praty£ka¯ viyad ¡dikam ||1.26||
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yath¡ mu²j¡d i½§k-"ai-vam , ¡tm¡ yukty¡ samuddh»ta¦ |
¾ar§ra tritay¡d dh§rai¦ , para¯ brahm-ai-va j¡yat£ ||1.42||
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yath¡ d§p-µ niv¡ta stha , it-y ¡dibhi-r an£kadh¡ |
bhagav¡n imam £v-¡-rtham , arjun¡ya nyarÀpayat ||1.58||
*****
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