47 - 01A Panchadasi Text & Notes

Swami Vidyaranya’s
PANCHADASHEE – 01
TATTWA VIVEKA
The Differentiation
00
of TEXT
the Reality
CHINMAYA INTERNATIONAL FOUNDATION

CHINMAYA HOME-STUDY COURSE
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
2 Maha Bhoota Viveka Differentiation of the Five Elements 109

SAT:
3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43

4 Dvaita Viveka Differentiation of Duality 69
5 Mahavakya Viveka Fixing the Meaning of the Great Sayings 8
Sub-Total A 294
6 Chitra Deepa The Picture Lamp 290
7 Tripti Deepa The Lamp of Perfect Satisfaction 298
DEEPA
CHIT:
8 Kootastha Deepa The Unchanging Lamp 76

9 Dhyana Deepa The Lamp of Meditation 158
10 Nataka Deepa The Theatre Lamp 26
Sub-Total B 848
11 Yogananda The Bliss of Yoga 134
ANANDA:
12 Atmananda The Bliss of the Self 90

13 Advaitananda The Bliss of Non-Duality 105
14 Vidyananda The Bliss of Knowledge 65
15 Vishayananda The Bliss of Objects 35
Sub-Total C 429
WHOLE BOOK 1571
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– The Author
Om Namah Shivaaya!
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
Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda
SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE

Copyright & Author’s Details
Author: Swami Gurubhaktananda, ex Krishna Chaitanya, born Bipin R. Kapitan
of Durban, South Africa.
Residence: Sivanandashram, Divine Life Society, Rishikesh, Uttarakhand, India.
Email: gurubhakta.dls@gmail.com
© 2016 All Rights Reserved. Copyright held by Chinmaya International Foundation, Kerala.
About This Edition:

Web Edition: 18th July 2016
Website: Chinmaya International Foundation: www.chinfo.org
Series Title : Chinmaya Home Study Course: PANCHADASHEE
Series Subject: The Core Principles of Vedanta.
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;
2. To Pujya Sri Swami Vimalanandaji Maharaj

the President of the Divine Life Society of Rishikesh, Uttarakhand, India, who
constantly encouraged and supported this effort;
3. To Pujya Sri Swami Tejomayanandaji (Guruji)

for his boundless vision and inspiration to create a vibrant organisation;
4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji

my Acharyaji and Upa-Acharyaji at Sandeepany, who imparted their bountiful
knowledge and wisdom with rare selfless Divine Love, just as the Rishis of yore
would wish to see them do.
*****
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.
Add to End Vowel Add to Front

of Prior Word Sandhee of Posterior Word
A (a) -AÉ- (aa) A (a)
C (i) -D- (ee) C (i)
E (u) -F- (oo) E (u)
elongated vowel -"x- short vowel
short vowel -x"- elongated vowel
elongated vowel -"x" - elongated vowel
A (a) -L- (e) C (i)

A (a) -Lå- (ai) L (e)
A (a) -AÉå- (o) E (u)

A (a) -AÉæ- (au) Lå (ai)
AÈ (ah) -AÉå (o) unaffected
C (i) -rÉç (y) unaffected
E (u) -uÉç (v) unaffected
È (h) -xÉç, -Uç, -zÉç unaffected
*****
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
INVOCATION (Verses 01 – 02) 7

Verse 1: Mangalaacharan – An Auspicious Invocation 7
Verse 2: Anubandha Chatushtaya 8
1. BRAHMAN: The Absolute Reality (Verses 03 – 14) 10

THE THREE STATES OBSERVED (Verses 03 – 06) 10
Verse 3: The Waking State Observed 10
Verse 4: The Dream State Observed 11
Verse 5 & 6a: The Deep Sleep State Observed 12
Verse 6b: Summary For a Day-Cycle 13
THE SELF IS SAT-CHIT-ANANDA (Verses 07 – 10) 13

Verse 7: SAT is Forever, CHIT is Self-Effulgent 13
Verse 8: ANANDA is Most Dear 14
Verse 9: ANANDA is Peerless 15
Verse 10a: Summary – Self is Sat-Chit-Ananda 15
Verse 10b: Identity Between Self and Brahman 16
EXPANSION ON ANANDA (Verses 11 – 14) 16

Verse 11: The Blissful Nature of the Self 16
Verse 12: The Example: Vedic Chanting 17
Verse 13: Definition of “Pratibandha” 18
Verse 14: The Application: Avidya Obstructs Bliss 19
2. THE WORLD: Vedantic Theory of Creation (Verses 15 – 28) 20
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. THE JIVA: The Individual in Ignorance (Verses 29 – 36) 42
TRAP OF SAMSARA – “Births & Deaths” (Verses 29 – 32) 42

Verse 29: The Plight of Jivas in Samsara 42
Verse 30: The Result – Endless Births 43
Verse 31: How Worms May Be Saved 44
Verse 32: How Jivas Can Be Saved – Guru Upasadana 45
ENCASED IN THE FIVE SHEATHS (Verses 33 – 36a) 46
Verse 33: Names of the Five Sheaths 46
Verse 34, 35, 36a: The Origin of the Five Sheaths 47
CREATION OF THE FALSE PERSONALITY (Verses 36b) 50
Verse 36b: The Fundamental Delusion 50
4. MOKSHA: Liberation From Samsara (Verses 37 – 52) 52
REMOVAL OF THE FIVE SHEATHS (Verses 37 – 42) 52

Verse 37: How to Remove the Sheaths? 52
Verse 38: Scanning the Dream State 54
Verse 39: Scanning the Deep Sleep State 54
Verse 40: The Three Sheaths of the Subtle Body 55
Verse 41: Scanning the “Fourth” State 56
Verse 42: Summing Up the Results 57
SELF-ENQUIRY: ANALYSIS OF "TAT TWAM ASI" (Verses 43 – 48) 58

Verse 43: Introduction to “Tat Twam Asi” 58
Verse 44: The Direct Meaning of “Tat”, Ishwara 59
Verse 45: The Direct Meaning of “Twam”, the Jiva 61
Verse 46: How “THAT” Equals “THOU” (Ishwara = Jiva) 61
Verse 47: Example: “This is that Devadatta” 63
Verse 48: Application: “That Thou Art” 64
2
STAGES OF GROWTH IN UNDERSTANDING (Verses 49 – 52) 65
Verse 49: Objection: Brahman Cannot Exist 66
Verse 50: Reply: Brahman Is “Attributeless” 68
Detailed Explanation of the Four Defects 69
Verse 51: The Unreality of All Attributes 71
Verse 52: The Self From the Ultimate Standpoint 72
5. SADHANA: The Means to Perfection (Verses 53 – 58) 75
THE CORE OF VEDANTIC SADHANA (Verses 53 – 54) 75

Verse 53: Sravana & Manana 75
Verse 54: Nididhyasana 78
THE LEAP INTO SAMADHI (Verses 55 – 58) 80
Verse 55: From Savikalpa to Nirvikalpa Samadhi 81
Verse 56: Tracing the Brahmakara Vritti 83
Verse 57: The Striving to Establish Samadhi 84
Verse 58: Attainment of Nirvikalpa Samadhi 86
6. DHARMA: Laws of Phenomenal Existence (Verses 59 – 64) 87
DHARMA VERSUS KARMA (Verses 59 – 60) 87

Verse 59: Dharma Takes the Place of Karma 87
Verse 60: “A Rain-Cloud of Dharma” 89
DHARMA – THE FRUIT OF NIRVIKALPA SAMADHI (Verses 61 – 64) 91
Verse 61: Rooting Out Viparita & Sanchita 91
Verse 62: Taking Delivery of the Truth 91
Verse 63: Indirect Knowledge Burns the Sins 93
Verse 64: Direct Knowledge Burns the Sinner! 93
CONCLUSION (Verses 65) 95

Verse 65: Summary of the Whole Text 95
Split-Sandhee Samskrit Format for Beginners (All Verses) 97
Split-Sandhee English Transliteration 102
*****
3
|| mÉgcÉSzÉÏ ||
THE PANCHADASHEE
Talks by Swami Advayananda
“INTRODUCTION to the Whole Book”
THE PANCHADASHEE IS COMPRISED of fifteen Books, together called Megha

Prakarana. Panchadashee means, “comprising of fifteen”. The word “Chapters” is not
accurate since the 15 Books do not link up like chapters in a book. Each one is independent.
The only link for all the Books is the subject matter, Sat Advaitam, the Non-Dual Reality.
The words in Samskrit grammar for short and long are Laghu and Guru.
Panchadashee is a Laghu Grantha, a small text. But among all small texts, it is the Guru! That
gives some idea of its standing in Vedantic literature.
There are Shastra Granthas which deal with all the topics in Vedanta, and there are
Prakarana Granthas which deal with some of the topics only. Panchadashee is one of the
latter type, but is the biggest among all the elementary texts. It is a foundation text, and
some Vedanta teachers, such as Swami Tapovan, the Teacher of Swami Chinmayananda,
begin the study of Vedanta with this text.
The Panchadashee’s 15 Books contain a total of 1571 verses. The whole book is split
into 3 Parts, each with five Books. Each part deals with a particular aspect of the Truth:
PART SIZE MAIN TOPIC DESCRIPTION
1 – Chap 1 to 5 294 verses SAT Viveka (Discrimination)
2 – Chap 6 to 10 848 verses CHIT Deepa (Light)
3 – Chap 11 to 15 429 verses ANANDA Ananda (Bliss)
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
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SHRIMAD VIDYARANYA SWAMI

The Author of Panchadashee
“Brief History of the AUTHOR'S LIFE”
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.
Picture of a Recent Pontiff of Sringeri Mutt

(This is not Swami Vidyaranyaji’s photograph)
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.
Gayatri Japa & A Rain of Gold

Towards the end of his political career, Madhava performed the Gayatri
Purascharana, doing many crores of the Mantra, the fruit of which was to be the vision of
the Goddess Gayatri. Not being blessed with the desired vision, he was filled with deep
dispassion towards such rituals. He abandoned them and took up the life of a Sannyasi. His
Deeksha Guru was Swami Shankarananda.
No sooner had he taken Sannyasa and renounced the pleasures of the three worlds,
Gayatri Devi came to him from behind. He turned and addressed Her, “When I wished for
you to come, you did not come. Now that I have renounced everything, I do not need You. I
don’t want anything from You. Please leave me alone!”
The Mother smiled at seeing the sincerity of such renunciation, but persisted that he
should ask for something. The poverty of his people crossed his mind, and he asked the
Mother for a rain of gold coins. This actually occurred. It was decreed that whatever fell in
the bounds of the homes of people they could keep, but what fell in public places would go
to the king to strengthen his army and put an end to the invasion. Part of the boon granted
by Mother Gayatri came in the form of the Panchadashee. Even though the whole kingdom
was offered to him, Vidyaranya remained as a Sannyasi.
Vidyaranya studied under a great scholar named Bharati Tirtha. Due to the many
people under whom he learnt various subjects, it is difficult for historians to establish who
was his Guru. All his Gurus are credited in the invocations of his various works. From a
careful study of these invocations, it surfaces that he wrote Chapters 1 to 6 of the
Panchadashee, and that 7 to 15 were written by his Guru, Bharati Tirtha. However, later, as
instructed by his Guru, all 15 chapters were re-edited by Swami Vidyaranya. This would
explain why, even though the book was written by two authors, Guru and disciple, the style
is remarkably the same throughout the book.
This fact shows how much Vidyaranya was in tune with his Guru, Bharati Tirtha. Both
of them were at some period of their life, appointed as Shankaracharyas at the
Shankaracharya Matt. For this reason, some historians have been (wrongly) led to believe
that some of their works were written by Sri Adi Shankaracharya. However, the style,
characterised by brevity, compactness, astounding logic and a swift movement of thought,
clearly identify the authors. Their style is very different from that of Adi Shankaracharya.
With this insightful introduction of the great author, we begin the text itself.
*****
6
|| mÉgcÉSzÉÏ mÉëjÉqÉÉåÅkrÉÉrÉÈ ||
|| iÉüÉÌuÉuÉåMüÈ ||
PANCHADASHEE – BOOK 01 (65 Verses)
TATTVA VIVEKA
“Differentiation of the SUPREME REALITY”
by Sri Swami Vidyaranya
INVOCATION
(Verses 01-02)
Verse 1: Mangalaacharan – An Auspicious Invocation

lÉqÉÈ ´ÉÏzÉƒ¡ûUÉlÉlS , aÉÑÂ mÉÉSÉqoÉÑeÉlqÉlÉå |
xÉÌuÉsÉÉxÉqÉWûÉqÉÉåWû , aÉëÉWûaÉëÉxÉæMüMüqÉïhÉå ||1.1||
1 namah shree shankaraananda, Salutations to Sri Shankarananda,

2 guru paada ambujanmane; my Guru, to his lotus feet! The purpose of his birth
3 savilaasa mahaa moha, is: “The expansion of primal Nescience” –
graaha graasaika karmane. to consume this Monster, together with its effect
4
(the phenomenal universe).
The word Mangalaacharan has two meanings:

i) The common meaning is taken as “an auspicious invocation”.
ii) Since Aacharan also means “one’s conduct or behaviour”, (Chara meaning “to
walk”, and the prefix aa adding to it “to walk properly”), the whole word is taken in the
sense of the Guru showing the disciple how to walk the path by walking it himself. The
definition of an Acharya is “one who leads by example”. Aachinoti is a root which means “to
dwell in”.
Acharyaji quoted the following Samskrit verse to support this definition:
Aachino tihi shaastrataat, aachaare sthaapayat-y api;

swayam aacharate yac-cha, tam aachaarya prachakshate.
“He is known as an Acharya who dwells deep into the meaning of the scriptures,
establishes himself in it; he walks the path himself, and enables others to walk it.”
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.
Verse 2: Anubandha Chatushtaya

iÉimÉÉSÉqoÉÑÂWû²Ç² , xÉåuÉÉÌlÉqÉïsÉcÉåiÉxÉÉqÉç |
xÉÑZÉoÉÉåkÉÉrÉ iÉüÉxrÉ , ÌuÉuÉåMüÉåÅrÉÇ ÌuÉkÉÏrÉiÉå ||1.2||
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 THREE STATES OBSERVED

Verses 03 – 06
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.
Verse 3: The Waking State Observed

zÉoSxmÉzÉÉïSrÉÉå uÉå±É , uÉæÍcÉ§rÉÉ‹ÉaÉUå mÉ×jÉMçü |
iÉiÉÉå ÌuÉpÉ£üÉ iÉixÉÇÌuÉSè- , LåMüÃmrÉÉ³É ÍpÉ±iÉå ||1.3||
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).
Three conditions are observed to apply to this state:

i) That the Objects perceived are different from each other;
ii) That the Subject that perceives the objects is totally different from them;
iii) That the Subject is always homogenous, i.e. one and the same.
These three conditions will be seen to apply to the other two states as well.
The Perceiving Consciousness

Do the Senses Know? The objects are perceived by the senses. Why can we not then
say that the senses know the objects? They cannot know because each sense can receive
only one type of signal, not all five of them. So each sense picks up partial data of the
object, not all the data. It conveys this partial data to the mind.
Does the Mind Know? The mind is the next level up which may be the knower. It
receives the sense impulses. But the mind changes all the time, as new impressions get
processed in it. As it changes and is never the same, it cannot be the knower, for that would
mean that “I” always changes and this is not what we experience.
Only Consciousness Can Know: The constant principle that always remains the same
is the Consciousness. It is independent of the impressions that come to the mind, and is also
independent of the mind, of which it is the Witness. It is homogenous, unchanging. Thus it
has to be the Knower, the perceiver of all objects.
10
Verse 4: The Dream State Observed
iÉjÉÉ xuÉmlÉåÅ§É uÉå±Ç iÉÑ , lÉ ÎxjÉUÇ eÉÉaÉUå ÎxjÉUqÉç |
iÉ°åSÉåÅiÉxiÉrÉÉåÈ xÉÇÌuÉSè- , LMüÃmÉÉ lÉ ÍpÉ±iÉå ||1.4||
tathaa svapne: Similarly, in the dream state:

5
atra vedyam tu, Here the perceived objects
na sthiram are transient (not steady), whereas
6
jaagare sthiram; in the waking state they were relatively more steady.
tat bhedah atah; i) They are still different from each other; (and also)
7
tayoh samvid, ii) both (are different) from the perceiving consciousness;
8 eka roopaa na bhidyate. iii) which (again) is homogeneous and does not differ.
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 iÉ¨ÉSÉ iÉqÉÈ ||1.5||
xÉ oÉÉåkÉÉå ÌuÉwÉrÉÉÎ°³ÉÉå , lÉ oÉÉåkÉÉixuÉmlÉoÉÉåkÉuÉiÉç |
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.
Verse 6b: Summary For a Day-Cycle

LuÉÇ xjÉÉlÉ§ÉrÉåÅmrÉåMüÉ , xÉÇÌuÉ¨É²Ì¬lÉÉliÉUå ||1.6||
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.
Verse 7: SAT is Forever, CHIT is Self-Effulgent

qÉÉxÉÉoSrÉÑaÉMüsmÉåwÉÑ , aÉiÉÉaÉqrÉåwuÉlÉåMükÉÉ |
lÉÉåSåÌiÉ lÉÉxiÉqÉåirÉåMüÉ , xÉÇÌuÉSåwÉÉ xuÉrÉÇmÉëpÉÉ ||1.7||
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.
Verse 8: ANANDA – i) Desire to Live Forever

CrÉqÉÉiqÉÉ mÉUÉlÉlSÈ , mÉUmÉëåqÉÉxmÉSÇ rÉiÉÈ |
qÉÉ lÉ pÉÔuÉÇ ÌWû pÉÔrÉÉxÉqÉç , CÌiÉ mÉëåqÉÉiqÉlÉÏ¤rÉiÉå ||1.8||
iyam aatmaa This Consciousness, which is our Self,

5
para aanandah, is of the nature of Supreme Bliss – ANANDA;
6 para prema aaspadam yatah; For it is the object of our greatest love;
maa na bhoovam Reason 1: “May I never cease to be”, or
7
hi bhooyaasam, iti “May I exist forever” –
8 prema aatmani eekshyate. This love for the Self is desired (by every man).
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 1: We Wish to Live Forever

7-8 We observe that all beings wish to live forever, or wish never to cease to be.
Nobody wants to die. This is due to the fact that at the deepest level of our being, we are
nothing but all Joy or Bliss. We may not be aware of this fact, but the desire to exist forever
is a universal undeniable fact. These two facts are linked in the following way.
Our desire to be or to live forever is an unconscious acknowledgement of our
greatest love – that for the Self, for “me”. Why do we have this great love for the Self? It can
only be because the nature of the Self is Joy or Ananda, and we wish to be in that state all
the time. This is one proof that the nature of the Self is Bliss.
Verse 9: ANANDA – ii) Everything is Loved for the Sake of Self

iÉimÉëåqÉÉiqÉÉjÉïqÉlrÉ§É , lÉæuÉqÉlrÉÉjÉïqÉÉiqÉlÉÈ |
AiÉxiÉimÉUqÉÇ iÉålÉ , mÉUqÉÉlÉlSiÉÉiqÉlÉÈ ||1.9||
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.
Reason 2 : We Love For the Sake of the Self

9 A second known experience that we all have is that whatever we love – be it
anything from our close family, friends, etc, to any possessions of ours – we love it because
it gives us joy. This implies that we love it for the sake of our own self, not in a selfish sense
but in the sense that the joy lies within us.
10 We love the Self only for Its own sake, not for the sake of any other thing.
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.
Verse 10a: Summary – Self is Sat-Chit-Ananda

CijÉÇ xÉÎŠimÉUÉlÉlS , AÉiqÉÉ rÉÑYirÉÉ iÉjÉÉÌuÉkÉqÉç |
13 ittham sat-chit-paraananda, In this way, as Existence-Consciousness-Bliss,

14 aatmaa yuktyaa tatha avidham; has the Self been established by reasoning.
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||
param brahma, About the Supreme Brahman, and the

15
tayoh cha ekyam, identity between the two (the Self and Brahman),
shruti anteshu upadishyate. this is taught in the Shrutis’ concluding portion;
16
or, this is the very aim of the teaching of the Shrutis.
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.
Verse 11: The Blissful Nature of the Self

ApÉÉlÉå lÉ mÉUÇ mÉëåqÉ , pÉÉlÉå lÉ ÌuÉwÉrÉå xmÉ×WûÉ |
AiÉÉå pÉÉlÉåÅmrÉpÉÉiÉÉÅxÉÉæ , mÉUqÉÉlÉlSiÉÉiqÉlÉÈ ||1.11||
abhaane, If That Bliss were not known, (then for It)

1
na param prema; there cannot be the highest love.
bhaane, If That Bliss were known, (then for)
2
na vishaye sprihaa; worldly objects there cannot be any attraction.
[Yet, our experience is that both are possible, and
so we are forced to conclude . . . ]
atah bhaane api, Therefore, even though the Bliss can be known,
3
abhaataa asau, yet this (Bliss) remains (in practice) unknown.
4 param-aanandataa aatmanah. Such is the Blissful nature of the Self!
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:
3 This line admits the Catch 22 situation by making an apparently self-contradictory

statement – “The Bliss can be known, but yet it remains unknown.” We are actually
searching for a means (the Upaaya) to achieve the goal (the Upeya). The means we are
adopting (to find it in the objects of the world) shows us that we have not achieved the goal
(the experience of Bliss).
This is the logical conundrum that we are forced to admit – that we are experiencing
the Bliss and also not experiencing it. This conundrum is explained in the next three verses.
4 The subject of the whole verse has been placed last, perhaps to create a sense of
suspence about this whole point which is so intriguing to grasp. This is the poetic licence
which Vidyaranyaji is entitled to use, and he does so with great skill. He is as though teasing
us, “Look, this is the Blissful nature of the Self – it is giving you so much headache just to
grasp it, what will it do if you experience it!”
Verse 12: The Example: Vedic Chanting

AkrÉåiÉ×uÉaÉïqÉkrÉxjÉ , mÉÑ§ÉÉkrÉrÉlÉzÉoSuÉiÉç |
pÉÉlÉåÅmrÉpÉÉlÉÇ pÉÉlÉxrÉ , mÉëÌiÉoÉlkÉålÉ rÉÑerÉiÉå ||1.12||
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.
Verse 13: Definition of “Pratibandha”

mÉëÌiÉoÉlkÉÉåÅÎxiÉ pÉÉiÉÏÌiÉ , urÉuÉWûÉUÉWïûuÉxiÉÑÌlÉ |
iÉÍ³ÉUxrÉ ÌuÉÂ®xrÉ , iÉxrÉÉåimÉÉSlÉqÉç EcrÉiÉå ||1.13||
9…12 pratibandhah . . . uchyate. An obstruction . . . is defined as follows:

9 asti bhaati iti, “It exists, it is revealed”, this is the explication
10 vyavahaara arha vastuni; deserved by things in common day-to-day use.
11 tat nirasya, viruddhasya that which denies (this experience),
(An obstruction is)
12 tasya utpaadanam. by the production of its counter-experience.
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 mÉÑ§ÉkuÉÌlÉ´ÉÑiÉÉæ |
CWûÉlÉÉÌSUÌuÉ±æuÉ , urÉÉqÉÉåWæûMüÌlÉoÉlkÉlÉqÉç ||1.14||
tasya hetuh The explanation (cause) of this (obstruction) is:

13
samaanaabhihaarah The chorus of voices of all the chanters
14 putra-dhvani-shrutau; (obstructs) the hearing of the son’s voice.
iha Here (in the case of not experiencing the Bliss),
15
anaadih avidyaa eva, beginningless IGNORANCE acts in the same way,
16 vyaa-moha eka nibandhanam. It is the sole facilitator of deluding experiences.
Now we come to the application or Daashtaantika of the above Drishtaanta or

example of the son’s voice.
PRATIBANDHA: the Obstruction

13 The cause of the obstruction is the simultaneous chanting of the words by the
whole class. How does this become the Pratibandha or obstruction?
14 The chorus drowns the lone voice of the son, who is part of the chorus. The two
parts of the Pratibandha were explained thus by Acharyaji:
i) Suppose the father stood at the back of the class. He would not see his son’s face.
He would say, Na Asti – “he is not there”.
ii) Even if someone comes along and points out the son, and he is seen to open his
mouth, the father says, Na Bhaati – “I cannot hear him”.
DAASHTAANTIKA: The Application of the Simile

15 In the example, the son’s voice stands for the Bliss of the Self. This is denoted by
the word Iha.
Eva: “in the same way”. This refers to the Pratibandha of the chorus which stands for
beginningless Ignorance which has the same effect of drowning out our experience of Bliss
by the ‘chorus’ of worldly pleasures. This is equivalent to Na Asti – the non-experience of
Bliss.
16 The presence of Ignorance leads to all sorts of other experiences which are
contrary to the experience of Bliss, leading the person to say, Na Bhaati – I do not
experience Bliss at all; I only experience pain and sorrow instead”. These contradictory
experiences are engendered by the delusion accompanying Ignorance.
*****
19
BRAHMAN: The Supreme Being PRAKRITI: Sattwa. Rajas, Tamas
ISHWARA-M : Efficient Cause Prakriti 1 : MAYA Pure Sattwa
ISHWARA-A : Material Cause Prakriti 2 : AVIDYA Sullied Sattwa
ISHWARA-A CREATION
CAUSAL LEVEL PRAJNA
The Totality
Jiva at Causal Level
of All Prajnas/Jivas
TANMATRAS
HIRANYAGARBHA TAIJASA JIVA

The Cosmic Womb SUBTLE LEVEL Jiva at Subtle Level The Individual
Soul
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.
The Saankhya Standpoint: In Saankhya philosophy, Brahman is not recognised.

Purusha somewhat fills in this gap, but the Purusha of the Saankhyas is not the same as
Brahman, who is also called Purusha in some Vedanta texts. It is considered to be entirely
separate from Prakriti. Prakriti is considered to be the state of Equilibrium of the three
Gunas, i.e. when the three Gunas are in the same proportion. Saankhya says that Creation
springs from Prakriti when the Gunas get into disequilibrium. This means Creation is the
work solely of Prakriti, with Purusha having no part in it. The role of Purusha is hard to
imagine in such a philosophy, except that Purusha is like a tacit witness of Creation.
The Vedanta Standpoint: Regarding the Vedantic theory of Creation, Acharyaji

stressed that it is only a model, intended to enable the intellect to move forward. The
model may be thought of as a “ladder of understanding”. The ladder, being a theoretical
construct, can be discarded after we grasp the point and leap beyond the intellect.
The whole of theoretical Advaita Vedanta is based on this model. It may be thought
of as a catalyst to speed up our understanding.
Before going into the verses, Acharyaji explained two important technical terms used
in Vedanta concerning the theory of creation – viz. Adhyaropa and Apavada.
A. ADHYAROPA: This is the theoretical build-up of a particular thought process or

model of how creation takes place from Pure Brahman, to Jiva, then into the Causal Body,
then into the Subtle Body, and finally into the Gross Body.
B. APAVADA: This is the reverse process to Adhyaropa, and takes us theoretically
through the logical sequence from the Gross Body to the Subtle Body, then into the Causal
Body, then to the realisation of the Self and finally back to Brahman. The step where the Self
is equated to Brahman is called Jiva-Brahma Aikya, or identity of the individual soul with the
Supreme or Universal Soul, which is the theme of the Upanishads.
Acharyaji gave us a Mantra which explained the purpose of the model:
AkrÉÉUÉåmÉç-AÉ-mÉuÉÉSÉ-prÉÉÇ , ÌlÉzmÉëmÉgcÉÇ mÉëmÉgcrÉiÉå |
ÍzÉzrÉÉlÉÉÇ oÉÉåkÉ ÍxÉSèkrÉÉjÉïÇ , iÉüÉ¥ÉÉÈ MüÎsmÉiÉÇ mÉÑUÉÈ ||1.14.1||
Adhyaarop-aa-pavaadaa-bhyaam, nishprapancham prapanchyate;
shishyaanaam bodha siddhyaartham, tattwajnaah kalpitam puraah.
Meaning: “Through Adhyaropa and Apavada are elucidated for the
students by the knowers of the Truth an imagined conception of knowledge
aimed at taking one’s intellect to the world beyond Plurality.”
21
THE CAUSAL CREATION
(Verses 15-17)
Verse 15: Brahman  Prakriti

ÍcÉSÉlÉlSqÉrÉoÉë¼ , mÉëÌiÉÌoÉqoÉxÉqÉÎluÉiÉÉ |
iÉqÉÉåUeÉÈxÉüÉaÉÑhÉÉ , mÉëM×üÌiÉÌ²ïÌuÉkÉÉ cÉ xÉÉ ||1.15||
1 chidaanandamaya brahma, BRAHMAN, the Pure Consciousness and Bliss,

2 pratibimba samanvitaa; is reflected (in Prakriti), with which is associated
3 tamah rajah sattwa gunaa, Tamas, Rajas and Sattwa – the three Gunas.
4 prakritih dvividhaa cha saa. This is PRAKRITI, and it is of two kinds:
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.
4 Definition of PRAKRITI: Acharyaji summarised this verse in Samskrit as follows:

xÉÎŠSÉlÉlSqÉrÉ oÉë¼, mÉëÌiÉÌoÉqoÉ xÉqÉÎluÉiÉiuÉå xÉÌiÉ |
xÉüÉ UeÉxÉç iÉqÉÉå aÉÑhÉÉiqÉMüiuÉÇ, mÉëM×üiÉåÈ sÉ¤ÉhÉqÉç ||1.15.1||
Satchidaanandamaya brahma, pratibimba samanvitatve sati,
sattwa-rajas-tamo gunaatmakatvam, prakriteh lakshanam.
Meaning: “The definition of Prakriti is: That disturbance in which the Satchid-
ananda Brahman gets reflected, the disturbance being associated with Sattwa, Rajas and
Tamas, the three qualities which constitute all such disturbances.”
ON THE THREE GUNAS

The two types of disturbances were described at length by Acharyaji as follows:
i) MAYA, the Sattwic Disturbance:

Sattwa is that quality which is responsible for KNOWLEDGE.
 Knowledge is associated with Prakasha – light, effulgence, brightness, equilibrium.
Maya cannot delude as it is of the nature of knowledge
 Knowledge brings in its wake peace, calm, enthusiasm, serenity, clarity, etc.
 It raises us, it makes us progress.
 These in turn bestow the fruits of Liberation and Happiness.
ii) AVIDYA, the Non-Sattwic Disturbance:
Rajas is the quality that is responsible for ACTIVITY.
 Activity is associated Karma – excitement, restlessness, agitation, disequilibrium.
There is delusion clouding our understanding.
 Delusion brings in its wake oscillation, desire, passion, stress, anxiety, etc.
 It keeps us in the middle, it makes us stagnate.
 These in turn bestow the fruits of Bondage and Sorrow.
Tamas is the quality that is responsible for IGNORANCE.
 Ignorance is associated with dullness, darkness, lethargy, inertia.
 Ignorance brings in its wake laziness, heedlessness, delusion, stubbornness. There
is confusion and stupidity, lack of any enthusiasm, etc.
 It lowers us, it makes us retrogress.
 These in turn bring the fruits of Pain and Suffering.
23
Verse 16a: Prakriti  Maya & Avidya
xÉüÉzÉÑ®èrÉÌuÉzÉÑÎ®prÉÉÇ , qÉÉrÉÉÅÌuÉ±å cÉ iÉå qÉiÉå |
sattva shuddhi- i) When Prakriti has only pure Sattwa; and

5
avishuddhi-bhyaam, ii) when She has impurities (Rajas & Tamas);
maayaa avidye cha te mate; i) in the first case, Prakriti is known as MAYA;
6
ii) in the second case, She is known as AVIDYA.
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).
ON PRAKRITI - MAYA & AVIDYA
Prakriti is the cause of the entire universe. It literally means “source of

creation”. Some have split the word into its three syllables and interpreted them very
creatively as follows:
Pra = Prakasha – “light” or Sattwa;
Kri = Kriya – “action” or Rajas;
Ti = Tishthati – “to just be” or Tamas.
Prakriti is not visible to the senses, and is unmanifest even to the mind. We can
only know it through Anumana or inference. We know that fire exists when we see its
effect, smoke; similarly, we know Prakriti exists when we notice its effect, Creation.
According to the observation of its effects in Nature, we deduce or infer the
nature of Prakriti, the cause of those effects. Inference of the cause is resorted to
since the cause is unseen. Inference is possible because the effects of the cause are
seen. Inference takes us from the seen to the unseen, from effects back to the cause.
In Nature as a whole, creation is seen to be very peaceful, calm, orderly,
predictable, and 100% obedient to the laws which govern it. From this observation of
Shuddha or pure Sattwa in Nature, we infer that Nature is conditioned by Maya. The
whole of Nature acts as one unit, and is called the Samashti, collective or macrocosm.
However, we also note that a small fraction of creation is characterised by
restlessness, delusion, Ignorance, and disobedience to the laws governing it. From this
observation of a dominance of Rajas and Tamas (called "sullied Sattwa"), we infer that
this fraction is conditioned by Avidya. This fraction acts at an individual level as many
units, and is called Vyashti, individual or microcosm.
It is this Avidya which is the reason why we as individuals do not experience
the Bliss of the Self, unless we are able to transcend our sense of individuality.
5 The division of Prakriti depends entirely on whether the disturbance or

conditioning is Shuddha Sattwa or “sullied Sattwa”, i.e. dominated by Rajas and Tamas.
6 If it is the former, then Prakriti is termed Maya; if it is the latter, then Prakriti is
termed Avidya.
24
Verse 16b: Brahman + Maya  Ishwara
qÉÉrÉÉÌoÉqoÉÉå uÉzÉÏM×üirÉ , iÉÉÇ xrÉÉixÉuÉï¥É DµÉUÈ ||1.16||
maayaa bimbah The reflection of Brahman in Maya,

7
vasheekritya, and Her controller
8 taam syaat sarvajna eeshwarah. is called the omniscient ISHWARA.
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:
A. BRAHMAN in Association With Maya = ISHWARA

7 Pure, undifferentiated Consciousness is called Brahman. This pure Brahman when
It is reflected off pure Sattwa or Maya, remains undifferentiated and totally pure and in
complete control of Maya. In English the words Nature or God come closest to describing
this union. In Vedanta, this association is called ISHWARA.
8 Ishwara: This is a fundamental concept in Vedanta. Ishwara is also known as the

Supreme Lord. Ishwara is at the Apex of Creation and is called the Creator of the Universe.
Ishwara has the following distinctive characteristics that are due to His purity:
i) Vasheekritya: 3a Ishwara is the controller of Maya.
ii) Buddhimaan: Since Maya is pure Sattwa, Ishwara is supremely intelligent.
iii) Samashti: Since Ishwara is all purity, He is One only, not many.
iv) Sarvajna: 4 He is omniscient or all-knowing, due to the dominance of Sattwa in
Maya, the conditioning through which the Pure Consciousness passes.
v) Kaarana Shareera: Ishwara is not confined to a body; He is in a Bodiless state. But
the term Causal Body is used for Him as He is Efficient Cause of Creation.
Verse 17: Brahman + Avidya  Praajna (Jiva)

AÌuÉ±ÉuÉzÉaÉxiuÉlrÉxÉç- , iÉ²æÍcÉ§rÉÉSlÉåMükÉÉ |
xÉÉ MüÉUhÉzÉUÏUÇ xrÉÉiÉç- , mÉëÉ¥ÉxiÉ§ÉÉÍpÉqÉÉlÉuÉÉlÉç ||1.17||
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.
11 We are at the pre-creation stage. Ishwara is planning how this evolutionary

process is to take place. In His Plan He conceives of Avidya being the Cause of a Creation in
which individual beings, each representing a portion of that Ignorance, may have an
opportunity to rid themselves of the Tamas and Rajas in them.
This is the origin of the term Karana Shareera or “Causal Body” for Avidya. The word
Shareera literally means “perishable”. The creation being conceived is to be a temporary
one, lasting only as long as Jiva still remains subjected to Avidya.
12 Praajna: Each individual unit of all the created beings will have consciousness
associated with it. Individual consciousness, at the CAUSAL level of creation, is termed
Praajna. Interestingly, the word Praajna means “supreme state of knowledge”. In
comparison to the subtle and gross creation that is yet to arise from it, this causal state is
the state closest to the Supreme Truth. Hence, within the realm of Avidya, it represents the
state of knowledge closest to the Truth.
Characteristics of Praajna (cf. Ishwara, Verse 16b)

Praajna has the following distinctive characteristics due to its impure association:
i) Avashagah: 9a The individual is controlled by or subjected to Avidya.
ii) Since Avidya is sullied or tainted Sattwa, the Praajna is deluded.
iii) Vaichitryaad: 10 The infinite combinations of Rajas and Tamas present in Avidya,
lead to an infinite variety in the Praajnas.
iv) Praajna is limited in knowledge, due to the limited experience of each Praajna.
v) Kaarana Shareera: 11 Praajna is called the “Causal Body”, as it is the Material
Cause of the subtle and gross body of the individual. Jiva becomes fully embodied with all
three bodies.
*****
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.
Ishwara’s Evolutionary Plan to Rescue Jiva

Ishwara’s plan of action is ingenious to say the least. As there is some Sattwa present
even in the Tamas-cum-Rajas predominant Avidya, Ishwara plans to utilise this Sattwic
portion to create the major part of the subtle body, i.e. the mind and intellect. Then He
plans to utilise the Rajasic portion of Avidya to create the minor portion of the subtle body,
known as the Pranic body, to give life-giving energy and sentiency to living beings. And
finally He plans to use the Tamasic portion of Avidya to create the gross body to house the
subtle body and enable it to transact with the gross world.
In this way, the human being is created by combining all the three Gunas making up
Avidya. The Jiva is to have a subtle and gross body made of the very Avidya it is subjected to.
The Jiva has to free itself by using the body and mind that imprisons it. What a plan! Ishwara
is using one thorn to remove another thorn.
Verse 18: Birth of the Tanmatras (Subtle Elements)

iÉqÉÈmÉëkÉÉlÉmÉëM×üiÉåxiÉSè- , pÉÉåaÉÉrÉåµÉUÉ¥ÉrÉÉ |
ÌuÉrÉimÉuÉlÉiÉåeÉÉåÅqoÉÑ- , pÉÑuÉÉå pÉÔiÉÉÌlÉ eÉÍ¥ÉUå ||1.18||
1 tamah pradhaana prakriteh From the Tamas-predominant part of Prakriti,

2 tad bhogaaya eeshvara aajnayaa; for Praajna’s experience, Ishwara willed
3 viyat pavana tejah ambu that ether, air, fire, water and
4 bhuvah bhootaani jajnire. earth – the five SUBTLE ELEMENTS – should arise.
The Material & Efficient Causes of Creation

Step 1: Upaadaana Kaarana: 1 The “Tamas-predominant” part of Prakriti is, as we
have already learnt, Avidya. It is from Avidya that Ishwara plans to produce the Tanmatras,
the basic building blocks of Creation. Avidya is what provides the material base for Creation.
A potter needs clay to produce a pot. Clay is the material cause of the pot. Since
Avidya, through Ishwara, produces the Tanmatras which is the “clay” from which Creation is
produced, Avidya becomes the Upadana Karana or the material cause of Creation, for the
Subtle and the Gross Body.
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.
3-4 The Creation of the Tanmatras

Step 3: Jajnire: The final step is for this entire plan to be “executed”. With Ishwara as
the efficient cause (the Father) and Avidya as the material cause (the Mother), the
Tanmatras are born. The term for this birth in Samskrit is Sookshma Bhoota Srishti (Birth of
the Subtle Elements). What is produced from these five elements is called Sookshma
Bhautika Srishti (Birth of the Subtle Evolutes). The latter is described in the next 7 verses.
The Tanmatras are five in number. Each element arises from, or is caused by, its
preceding element in the order given below. Each element has Swa-Guna (in bold italics in
the table below), its own property; and also Swa-Kaarana-Guna, the properties of its cause,
the preceding element. The following table gives the order from cause to effect:
ELEMENT SAMSKRIT TERMS PROPERTIES SUPPORTED

1. SPACE: Viyat, Akasha; sound;
2. AIR: Vayu, Pawan; sound + touch;
3. FIRE: Tejas, Vahni, Agni; sound + touch + form;
4. WATER: Ambu, Japa, Aapah; sound + touch + form + taste;
5. EARTH: Bhu, Prithvee, Bhoomi. sound + touch + form + taste + smell.
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:
ELEMENT SATTWA RAJAS TAMAS

1. SPACE:
2. AIR:
3. FIRE:
4. WATER:
5. EARTH:
*****
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.
SPECIFIC AND GENERAL PROPERTIES

A point to note in the following 4 verses is that the Jnanendriyas and Karmendriyas
have only one element as the cause for each sense, while the Antahkarana and Pranas have
all the elements as their joint cause. With regard to this the following interesting facts were
discussed by Acharyaji :
1. Types of Causes (Kaarya): There are two types:

i) Asaadhaarana Kaarya – a non-general, special or specific cause made up of an
individual portion from a group; e.g. the Sattwic portion of each individual element.
ii) Saadhaarana Kaarya – a general or common cause which is made up from the
whole group itself; e.g. the Sattwic portion of all the elements taken together or jointly.
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.
Verse 19: Birth of the JNAANENDRIYAS (Organs of Knowledge)

xÉüÉÉÇzÉæÈ mÉgcÉÍpÉxiÉåwÉÉÇ , ¢üqÉÉ®ÏÎlSìrÉmÉgcÉMüqÉç |
´ÉÉå§ÉiuÉaÉÍ¤ÉUxÉlÉ- , bÉëÉhÉÉZrÉqÉÑmÉeÉÉrÉiÉå ||1.19||
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.
A. Knowledge is a Function of Sattwa Guna

1-2 Knowledge is associated with Sattwa, and hence these organs are made of the
Sattwic portions of each element. Sattwa is maximum in Space and minimum in Earth. This
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.
B. Sensory Knowledge is Specific or “Vyashti”

3-4 The specificity in the knowledge obtained is termed Asaadhaarana, meaning
“not general”, in other words “specific” or “special”. Each organ captures a unique type of
knowledge from the objects. One organ cannot do the work of any other, but only its own.
The specificity is related to the element from which the sense organ originates. As
seen in the previous verse, each element has a unique property of its own called Swaguna.
Each sense organ picks up only the knowledge of the Swaguna of its parent element.
ELEMENT SATTWA ORGAN SWAGUNA FACULTY OF PERCEPTION

1. SPACE: EAR Sound Auditory faculty
2. AIR: SKIN Touch Dermitory faculty
3. FIRE: EYE Form Visual faculty
4. WATER: TONGUE Taste Gustatory faculty
5. EARTH: NOSE Smell Olfactory faculty
Verse 20: Birth of the ANTAHKARANA (Inner Instrument)

iÉæUliÉÈMüUhÉÇ xÉuÉæïUç- , uÉ×Ì¨ÉpÉåSålÉ iÉSèÌ²kÉÉ |
qÉlÉÉå ÌuÉqÉzÉïÃmÉÇ xrÉÉSè- , oÉÑÎ®È xrÉÉÍ³É¶ÉrÉÉÎiqÉMüÉ ||1.20||
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.
A. The Antahkarana Controls the Jnanendriyas

5a Antahkarana: “the inner instrument”. Why is only this called “inner”? Are the
Jnanendriyas not also “inner” as they, too, reside within the body and are connected to the
mind internally? The answer lies in the fact that the Antahkarana controls the Jnanendriyas
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.
B. The Antahkarana Has an Overall, Supervisory or Governing Role

5b Taih Sarvaih: “from all the elements jointly”. The governing role is due to the fact
that the Antahkarana is Samashti while the Jnanendriyas are Vyashti. The collective always
has controlling power over the individual. A good manager is one who can see the overall
picture of a project at the Samashti level; those who do not have this ability have to remain
content with being the workers at Vyashti level.
The Sattwa of which the Antahkarana is made comes from all the elements. If more
is drawn from Space than from Earth, it is only because Space has the most Sattwa and
Earth the least; it is not for any partiality towards Space.
C. The Antahkarana Deliberates and Determines (Manas & Buddhi)

6 The Antahkarana operates in the realm of Thoughts; whilst the Jnanendriyas
operate in the realm of Perceptions. In the latter there were five types; in the thought-
realm, there are two distinct functions or ways in which thoughts are dealt with. On this
basis, the Antahkarana is divided into two functional parts, each having a different name:
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
Verse 21: Birth of the KARMENDRIYAS (Organs of Action)

UeÉÉåÅÇzÉæÈ mÉgcÉÍpÉxiÉåwÉÉÇ , ¢üqÉÉiMüqÉåïÎlSìrÉÉÍhÉ iÉÑ |
uÉÉYmÉÉÍhÉmÉÉSmÉÉrÉÔmÉxÉç- , jÉÉÍpÉkÉÉlÉÉÌlÉ eÉÍ¥ÉUå ||1.21||
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.
A. Activity is a Function of Rajas Guna

1-2 Activity is associated with Rajas, and hence these organs are made of the Rajasic
portions of each element. Rajas is maximum in Fire and minimum in Space and Earth. This
means that motion is the foremost means of activity and sound and evacuation the least.
When a person is very active, we say he is “on fire”. Restlessness is the chief identifying
characteristic of Rajas. Any movement is due to Rajas.
A point to note about these senses is that it refers to the Subtle Faculty of expressing
an action. It does not refer to the physical organ itself. To elaborate, this means that if the
physical hand is damaged, the faculty of grasping is still present, but becomes dysfunctional
due to the damage. When the damage is restored, then the faculty of grasping manifests
once again through the hand. It is the faculty that evacuates, not the anus.
B. Sensory Activity is Specific or “Vyashti”

3-4 The specificity in the activity executed is Asaadhaarana, just as we learnt under
the Jnanendriyas. Each organ expresses a unique type of activity in its sphere of operation.
One organ cannot do the work of any other, but only its own.
The specificity is related to the element from which the sense organ originates. As
seen under Tanmatras, each element has a unique property of its own called Swaguna. Each
sense organ performs the activity concerning the Swaguna of its parent element.
ELEMENT RAJAS ORGAN SWAGUNA FACULTY OF PERCEPTION

1. SPACE: SPEECH Sound Speaking faculty
2. AIR: HANDS Feel Grasping faculty
3. FIRE: FEET Motion Moving faculty
4. WATER: GENITALS Enjoyment Faculty of Generation
5. EARTH: ANUS Evacuation Faculty of Excretion
32
Verse 22: Birth of the PRANAS (the Vital Airs)
iÉæÈ xÉuÉæïÈ xÉÌWûiÉæÈ mÉëÉhÉÉå , uÉ×Ì¨ÉpÉåSÉixÉ mÉgcÉkÉÉ |
mÉëÉhÉÉåÅmÉÉlÉÈ xÉqÉÉlÉ¶ÉÉå- , 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.
A. The Prana Controls the Karmendriyas

5a Praanah: “the vital airs”. The Prana is more internal than the Karmendriyas. For
this reason the Prana controls the Karmendriyas because they are subtler than them. Being
subtler, they are more “inner” than the organs of action. The Karmendriyas are like the
vehicle and the Prana is like the fuel which powers the vehicle.
B. The Prana Has an Overall, Supervisory, Governing Role

6b Taih Sarvaih: “from all the elements jointly”. The governing role is due to the fact
that the Prana is Samashti while the Karmendriyas are Vyashti. The collective always has
controlling power over the individual, like the example of the good manager in Verse 20.
The Rajas of which the Prana is made comes from all the elements. If more is drawn
from Fire than from Space or Earth, it is only because Fire has the most Rajas and Space and
Earth the least; it is not for any partiality towards Fire.
C. The Prana’s Five Sub-Functions

6-8 The Prana or sentiency operates in the physical realm of Energy; whilst the
Karmendriyas operate in the realm of Activities. In the latter there were five types; in the
former, there are also five distinct ways in which energy is utilised in the human body.
Hence the Prana is divided into five functional parts, each having a different name:
SUB-PRANA FUNCTION DESCRIPTION OF FUNCTION
1. PRANA: Respiration; Praananaat – capacity to breathe; draw up

2. APANA: Expulsion; Apaanayanaat – that which expels, draws down
3. SAMANA: Digestion Sameekaranaat – enable secretions to digest
4. VYANA: Circulation. Vyaanayati – distributes the nutrients in body
5. UDANA: Throwing up; Udbhejayati – stirring up; pushes out soul at death
The sub-Pranas have the following residences in the human body:
33
SUB-PRANA ELEMENT RESIDENCE IN BODY
1. PRANA: SPACE At the tip of the nostrils;

2. APANA: AIR At the organ of excretion, the anus;
3. SAMANA: FIRE In the stomach;
4. VYANA: WATER Throughout the body;
5. UDANA: EARTH In the throat.
Verse 23: The Components of the Subtle Body (Linga Sharira)

oÉÑÎ®MüqÉåïÎlSìrÉmÉëÉhÉ- , mÉgcÉMæüqÉïlÉxÉÉ ÍkÉrÉÉ |
zÉUÏUÇ xÉmiÉSzÉÍpÉÈ , xÉÔ¤qÉÇ iÉÎssÉ…¡ûqÉÑcrÉiÉå ||1.23||
1 buddhi karmendriya praanah The organs of knowledge, of action, & Pranas,

2 panchakaih manasaa dhiyaa 5 in each of them, the mind and intellect –
3 shareeram saptadashabhih these 17 components form the body
4 sookshmam tat lingam ushyate. that is Subtle, also called Linga Sharira.
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.
ITEM GROUP NAME / GUNA DETAIL FUNCTIONS OF EACH COMPONENT
1-5 JNANEENDRIYAS Faculties of hearing, touching, seeing, tasting,

SATTWA, Specific & smelling;
6-10 KARMENDRIYAS Faculties of speaking, grasping, moving,
RAJAS, Specific reproducing, & excreting;
11-15 PRAANAS Drawing up/in, drawing down/out, assimilating,
RAJAS, Common circulating, & pushing out;
16-17 ANTAHKARANA Indecisive (mind and memory); & Decisive
SATTWA, Common (intellect and ego-sense).
The Linga Shareera

4 The most significant point stressed by Acharyaji was the importance of the term
Linga Shareera. This term contained the whole meaning and purpose of the Subtle Body.
The word Linga means “Pointer, indicator”. Acharyaji gave the following three reasons why
the term so effectively describes the Subtle Body:
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.
Verse 24: Consciousness: From Causal to Subtle Body

mÉëÉ¥ÉxiÉ§ÉÉÍpÉqÉÉlÉålÉ , iÉæeÉxÉiuÉÇ mÉëmÉ±iÉå |
ÌWûUhrÉaÉpÉïiÉÉqÉÏzÉxÉç- , iÉrÉÉåurÉïÌ¹xÉqÉÌ¹iÉÉ ||1.24||
5 praajnah tatra abhimaanena Identifying with the Subtle body, Praajna

6 taijasatvam prapadyate; becomes known as Taijasa;
7 hiranyagarbhataam eeshah Even so, Ishwara becomes Hiranyagarbha;
8 tayoh vyashti samashtitaa. these two being at individual and collective level.
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.
At Samashti Level – From Ishwara to Hiranyagarbha

7-8 Eeshah: The differentiation between the two Ishwaras is to be noted.
i) Ishwara-M: Brahman associated with the Sattwa predominant Maya is denoted as
Ishwara-M. Ishwara-M represents the Supreme Brahman’s God-like qualities of
Omniscience, Omnipotence, Calm, Peace and Pure Love. There is no impulse in Him for any
Creation; everything is as perfect as it could be. Sattwa is the “benevolent disturbance” to
the equilibrium of Prakriti. Ishwara-M, however, becomes involved in Creation only because
of what happens to “His little brother” Ishwara-A as explained below.
ii) Ishwara-A: Brahman associated with the Rajas/Tamas predominant Avidya is
denoted as Ishwara-A. The text denotes it as Prajna at the individual level, but the totality of
all Prajnas, i.e. seen collectively, is Ishwara-A. Due to the impurities of Rajas and Tamas, this
disturbance is of a totally different nature. There is restlessness, ignorance, delusion, non-
apprehension of Truth, mis-apprehension, and an identity crisis introduced through it. The
association of Brahman with Avidya is far from desirable. It produces innumerable Jivas of
an imperfect nature, the very opposite of Ishwara-M.
Naturally this arouses Ishwara-M’s concern. The thought of a Creation arises in
Ishwara-M only due to Ishwara-A’s predicament. Under this circumstance, under Ishwara-
M’s direction, Ishwara-A stands at the Causal helm of Creation and represents the Samashti
Causal Consciousness which is to herald Creation.
This is the full explanation of how Ishwara-M becomes the Nimitta Karana and
Ishwara-A the Upadana Karana of Creation.
It is this Ishwara-A that becomes Hiranyagarbha, at the helm of the Subtle Creation.
Sub-Divisions of the Subtle Body

Going into the Subtle Body in more detail, we can split it into its three sheaths as
shown in the table. Three sub-divisions of the subtle level consciousness are listed in the
table. They are numbered 2a, 2b and 2c. Of these, 2a and 2b are from the Sattwic portions
of the Tanmatras, whilst 2c is from the Rajasic portion of the Tanmatras. Even within these
sub-steps, the association is cumulative, so the previous associations are included with the
current association.
Each associated conditioning can be dealt with in the order shown, resulting in three
names for the consciousness associated with each sheath. The three names that arise are
Hiranyagarbha, Manas and Prana, representing Jnana or the knowledge aspect, Icchha or
the desire aspect, and Kriya or the action aspect respectively.
Acharyaji gave the Samskrit definitions of these terms:
i) Hiranyagarbha: Jnaana shakti pradhaanena hiranyagarbhah;
ii) Manas: Icchaa shakti pradhaanena manasaa;
iii) Prana: Kriyaa shakti pradhaanena praanah.
Hiranyagarbha means “the womb of golden effulgence” and refers to knowledge.
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.
Verse 25: Differentiating Collective From Individual

xÉqÉÌ¹UÏzÉÈ xÉuÉåïwÉÉÇ , xuÉÉiqÉiÉÉSÉiqrÉuÉåSlÉÉiÉç |
iÉSpÉÉuÉÉ¨ÉiÉÉåÅlrÉå iÉÑ , MüjrÉliÉå urÉÌ¹xÉÇ¥ÉrÉÉ ||1.25||
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.
Verse 26: The Birth of the Gross Elements

iÉ°ÉåaÉÉrÉ mÉÑlÉpÉÉåïarÉ- , pÉÉåaÉÉrÉiÉlÉeÉlqÉlÉå |
mÉgcÉÏMüUÉåÌiÉ pÉaÉuÉÉlÉç , mÉëirÉåMÇü ÌuÉrÉSÉÌSMüqÉç ||1.26||
1 tad bhogaaya punah bhogya To provide Taijasas with objects of enjoyment,

2 bhoga aayatana janmane; and the bodies to facilitate such enjoyment,
3 pancheekaroti bhagavaan Ishwara, by the process of Pancheekarana, made
4 pratyekam viyad-aadikam. each element partake of the nature of all others.
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.
Need For Gross Body & Gross World

1 Taijasa experiences a dream world, where the objects are part of the subtle world.
The objects in dream are mere mental creations, not solid entities. The senses are asleep
and not available. This is an order of experience which does not encompass the full scope
required for the advancement of the soul. For instance, the Laws of Dharma do not apply to
dream reality, but they do apply to the waking reality.
The range of experiences of the Jiva can be considerably extended by having a gross
world to engage with, to enjoy with our senses, to interact with through organs of action,
and to acquire knowledge through organs of knowledge. This can only be had in the waking
state by engaging the senses with the world of objects.
2 The Jiva also needs to have a gross body with which he can relate to this world. To
summarise the need of the gross world, three things are essential:
i) Bhogaaya: This this the subject, Taijasa, who is the experiencer of the world;
ii) Bhogya: These are the objects of enjoyment for the enjoyer.
iii) Bhoga Ayatanam: This is the body, the means to experience the objects.
These three always go together. They are termed the Triputi in Samskrit.
38
3 We are given a glimpse of the process of quintuplication – Panchee Karana – by
which the subtle elements are transformed by a process of “five into five” (Pancheekaroti)
into gross elements. This is the design and planning of the Creator, Ishwara, Himself.
Bhagavaan: Ishwara is called Bhagavan, “one who has got Bhaga or opulence. Here
Acharyaji gave in great detail the meaning of ‘Bhagavaan’.
1
Aishwarasya samagrasya, 2dharmasya 3yashasah 4shreeyah;
5
Vairaagya syaat 6mokshasya, shan-naam bhaga iteengana.
Meaning: 1Lordliness (capacity to order things), 2righteousness (or virtue), 3fame and
glory, wealth (having all the means with nothing lacking), and 5detachment together with
4
6
liberation – one who in full measure possesses all these six opulences is defined to be
“Bhagavan”.
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.
THE PANCHEE-KARANA PROCESS – FORMATION OF GROSS ELEMENTS
SPACE AIR FIRE WATER EARTH
Sound Touch Form Taste Smell
Verse 27: The Pancheekarana Process of Quintuplication

Ì²kÉÉ ÌuÉkÉÉrÉ cÉæMæüMÇü , cÉiÉÑkÉÉï mÉëjÉqÉÇ mÉÑlÉÈ |
xuÉxuÉåiÉUÌ²iÉÏrÉÉÇzÉæUç- , rÉÉåeÉlÉÉimÉgcÉ mÉgcÉ iÉå ||1.27||
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.
Verse 28a: Evolutes of the Gross Body

iÉæUhQûxiÉ§É pÉÑuÉlÉÇ , pÉÉåarÉ pÉÉåaÉÉ´ÉrÉÉå°uÉÈ |
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.
The Seven Higher Planes are:

7. Bhuh (Earth), 6. Bhuvah, 5. Svah, 4. Mah, 3. Janah, 2. Tapah, 1. Satyam.
The Seven Lower Planes are:

8. Atala, 9. Vitala, 10. Sutala, 11. Rasatala, 12. Talatala, 13. Mahatala, 14. Patala.
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.
Verse 28b: Collective Consciousness: Subtle to Gross

ÌWûUhrÉaÉpÉïÈ xjÉÔsÉåÅÎxqÉlÉç- , SåWåû uÉæµÉÉlÉUÉå pÉuÉåiÉç |
11 hiranyagarbhah sthoola asmin Hiranyagarbha, identifying with this

12 dehe vaishvaanarah bhavet; total Gross Body, becomes Vaishvaanara.
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.
Verse 28c: Individual Consciousness: Subtle to Gross

iÉæeÉxÉÉ ÌuÉµÉiÉÉÇ rÉÉiÉÉ , SåuÉÌiÉrÉïXçlÉUÉSrÉÈ ||1.28||
13 taijasaa vishwataam yaataa Taijasas become Vishwas, identifying with

14 devatiryang nara aadayah. the bodies be they of Devas, men or others.
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)
THE TRAP OF SAMSARA – “Births & Deaths”

(Verses 29-32)
THE THEME SHIFTS to the third topic of Vedanta, viz. the JIVA, or the individual
being. In the next 8 verses, Swami Vidyaranya gives us an insight into the plight of the Jiva in
this world. He traces the cause of the Jiva’s entrapped state in worldly existence.
Verse 29: The Plight of Jivas in Samsara

iÉå mÉUÉaSÍzÉïlÉÈ mÉëirÉMçü- , iÉüÉoÉÉåkÉÌuÉuÉÎeÉïiÉÉÈ |
MÑüuÉïiÉå MüqÉï pÉÉåaÉÉrÉ , MüqÉï MüiÉÑïÇ cÉ pÉÑgeÉiÉå ||1.29||
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.
The Jiva’s Outward-Bound Nature

1 Te: This is a very significant “they”. It refers not just to all beings who possess the
gross embodiments described immediately above, but in particular to all human beings who
possess all three embodiments, namely, the causal, subtle and the gross bodies.
Henceforth, it is of no consequence to consider the Tiryang creatures (animals,
birds, etc,) nor is it of consequence to consider the Devas (those who dwell in Sattwic
bodies made of light and who live in heavenly regions. We are now solely concerned with
Nara or human beings, who, though living in the best body capable of being possessed on
Earth, have the serious disadvantage of being extroverted. External things dominate their
lives. It appears as if they are “cursed” or “punished” to have their senses turned outwards,
as says the Katha Upanishad! All his attention is drawn out to external objects. That is what
engages all his senses during the waking state daily.
2 This is a huge disadvantage in terms of the great spiritual destiny of man. Man is
the only being on Earth who is capable of attaining the highest spiritual evolution. But for
this to happen, he needs to withdraw his senses and turn within to have Pratyak Tattva
Bodha, a knowledge of his true inner Self.
“Outwards” refers not just to the gross body, but also the subtle and the causal
bodies. They, too, are ‘external’ in relation to the inner Self! It is important to note this as
the definition of ‘external’.
We may tend to think that the mind is internal, but mind is external to the Self.
Equally important to note is that the primal Avidya or Ignorance which overshadows both
the subtle and the gross bodies, is also external to the Self. The causal body is just as unreal
as our mind.
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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.
Verse 30: The Result – Endless Births

lÉ±ÉÇ MüÐOûÉ CuÉÉuÉiÉÉïSè- , AÉuÉiÉÉïÇiÉUqÉÉzÉÑ iÉå |
uÉëeÉliÉÉå eÉlqÉlÉÉå eÉlqÉ , sÉpÉliÉå lÉæuÉ ÌlÉuÉ×ïÌiÉqÉç ||1.30||
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.
The inevitable outcome of pleasure-hunting is described using a brilliant simile. This

is the genius of Swami Vidyaranya; he is matched only by Sri Shankaracharya in the choice of
the perfect simile to describe such situations.
The Drishtaanta (Simile): Worms in a River

5-6 i) Worms that happen to slip into a flowing river have an unenviable destiny.
ii) Once they lose the safe foothold of the ground, they are gone forever into a
watery grave. For the period that they still survive, they move helplessly from one whirlpool
to another. There is no hope of ever being rescued.
iii) The first danger is of course the fish that are just waiting eagerly for this free bait
without any hook on it!
iv) Whilst the worm survives this danger, it is only a matter of time when it gets
caught into a whirlpool. Now it loses all self-will of movement, and revolves endlessly.
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v) By some chance it may get freed from the whirlpool by a powerful wave, only to
get caught in another whirlpool a little further downstream.
vi) And so it goes on from one whirlpool to another until death arrives in the form of
a fish!
The Daashtaantika (Application): The Jiva’s Miserable Worldly Existence

7-8 i) The Jiva is like that above worm. It has an unenviable destiny in Samsara.
ii) If it is not on the solid ground of Dharma or righteous living, it falls into the river of
worldliness. The whirlpools can resemble either short-term tossing in a bout of sense
pleasure and its accompanying pain; or it can resemble the lifelong endless rounds of birth
and death in which it gets caught with no sight of escaping from it. Either interpretation
would be sufficient to illustrate the Jiva’s plight.
iii) In its passage through the water, the crocodiles of tempting sense objects lie in
wait like the fish to swallow the Jiva. Being defenseless (without hooks), the Jiva is gobbled
up by the crocodile without any danger to itself.
iv) If it does not meet its death in this manner, it spends its entire lifetime whirling
around in an endless whirlpool of pleasure and pain cycle.
v) Not having satiated itself, the Jiva has to return again to continue this miserable
existence. by taking another birth (entering another whirlpool) further down along the
stream of Time.
vi) The Jiva does not get any respite from this round of births and deaths. There is no
end in sight, no sign of any peace of mind for such a Jiva. It never tastes the joy of a restful
state of mind. It continues a restless existence to eternity. The worm’s misery at least ends
when it is eaten by a fish. In this sense, the Jiva is worse off than the worm!
Is there ever a way out of this hopeless trapped situation?
Verse 31: How Worms May Be Saved

xÉiMüqÉïmÉËUmÉÉMüÉ¨Éå , MüÂhÉÉÌlÉÍkÉlÉÉåSèkÉ×iÉÉÈ |
mÉëÉmrÉ iÉÏUiÉÂcNûÉrÉÉÇ , ÌuÉ´ÉÉqrÉÎliÉ rÉjÉÉxÉÑZÉqÉç ||1.31||
9 satkarma paripaakaat te Due to some past good deeds bearing fruit,

10 karunaanidhinah uddhritaah; and lifted by some compassionate person and
11 praapya teeratah ucchhaayaam placed under the shade of a tree on the bank,
12 vishraam yanti yathaa sukham. they (the worms) enjoy some rest.
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 . . .
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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?
Verse 32: How Jivas Can Be Saved – Guru Upasadana

EmÉSåzÉqÉuÉÉmrÉæuÉqÉç- , AÉcÉÉrÉÉï¨ÉüÉSÍzÉïlÉÈ |
mÉgcÉMüÉåzÉÌuÉuÉåMåülÉ , sÉpÉliÉå ÌlÉuÉ×ïÌiÉÇ mÉUÉqÉç ||1.32||
Similarly, the Jivas, in the whirlpool of Samsara:

13 upadesham avaapya evam Receive the appropriate teaching and initiation
14 aachaaryaat tattva darshinah; from a teacher who himself has realised Truth.
15 pancha kosha vivekena By discriminating the Self from the five sheaths,
16 labhante nirvrittim paraam. they attain the supreme Bliss of release.
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.
Someone asked Swami Chinmayananda, “Gurudev, I can understand being grateful

to the Guru and grateful to the scriptures because I can see their contribution in my life. But
why should I be grateful to God?” To this Pujya Gurudev replied, “The one that connects you
to the Guru and to the scriptures is God. So why should you not be grateful to Him?”
Upadesha: The “teaching”. This refers to the scriptural teaching. The Guru’s task is
simply to convey the teaching as it is present in the Srutis, i.e. the Upanishads. The teaching
does not change from Guru to Guru. This is very important to note. What may change is the
particular emphasis given to aspects of the teaching according to the need of the student.
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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:
AÍcÉlÉÉåÌiÉÈ zÉÉx§ÉÉiÉÉïlÉç , AÉcÉUåxjÉÉmÉrÉirÉÌmÉ |

xuÉrÉqÉç AÉcÉUiÉå rÉŠ , iÉqÉÉcÉÉrÉïÇ mÉëcÉ¤ÉiÉå ||
acinµti¦ ¾¡str¡rt¡n , ¡car£ sth¡payat-y api |

svayam ¡carat£ yac-ca , tam ¡c¡rya¯ pracak½at£ ||
“One who has a thorough understanding of the scriptures;
who makes the student firmly walk the true path;
by walking that path himself (being rooted in Dharma);
him we call a true Acharya or Guru.”
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.
The Methodology or Sadhana

15 What does the Guru ask us to do in order that we may become enlightened? The
whole practice or Sadhana lies in discriminating the Self from the five sheaths, i.e. Pancha
Kosha Vivekena. This is the text’s way to introduce us to the next section which deals with
the full details of how this is done. It is like a major heading for the coming section.
16 It is standard practice that the Phala or fruit of the practice is always mentioned
at the end so that the student knows what he is aiming for. Nivrittim Paraam, “the state of
Supreme Bliss”, is the objective of the spiritual Sadhana that is now going to be described.
*****
ENCASED IN THE FIVE SHEATHS (PANCHA KOSHAS)
(Verses 33-36)
Verse 33: Names of the Five Sheaths

A³ÉÇ mÉëÉhÉÉå qÉlÉÉå oÉÑÎ®Uç- , AÉlÉlS¶ÉåÌiÉ mÉgcÉ iÉå |
MüÉåzÉÉxiÉæUÉuÉ×¨ÉÈ xuÉÉiqÉÉ , ÌuÉxqÉ×irÉÉ xÉÇxÉ×ÌiÉÇ uÉëeÉåiÉç ||1.33||
1 annam praanah manah buddhih Food, Prana, mind, intellect and

2 aanandah cha iti pancha te; bliss – these are the five sheaths.
koshaah taih aavrittah, When one is enveloped in these sheaths,
3-4 svaatmaa vismrityaa, then one’s real nature is forgotten,
samsritim vrajet. and one is subject to repeated births.
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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.
The Problem With the Koshas

3-4 If our consciousness is stuck in the Koshas, we identify ourselves with them. At
any time, we may be trapped in any one or all of these Koshas. When our attention is on the
Kosha, then it means that it cannot be on the Self. It cannot be on both at the same time.
Since the attention is not on the Self but distracted from it by the Koshas, we do not
experience our true spiritual nature. The true nature is “forgotten”, as it were.
When we do not know our true nature, our deeds are done in ignorance of our
spiritual purpose. The consequences are that we go on accumulating fresh Karma through .
Since Karma is the reason for taking an embodied birth, an accumulation of Karma
implies there is no end to the number of births we take. The Karma is not getting exhausted
but is increasing. There is no end in sight for this endless transmigration of the soul birth
after birth in the earth plane. This would usually be in human births, but in extreme cases of
attachment and gross misconduct, lower births may also be taken by the soul. Birth as a
domesticated beast of burden or household pet dogs or cats are the first options. More
degenerate births are also possible if the demerit earned warrants them.
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
Verses 34, 35, 36: The Origin of the Five Sheaths

xrÉÉimÉgcÉÏM×üiÉpÉÔiÉÉåijÉÉå , SåWûÈ xjÉÔsÉÉåÅ³ÉxÉÇ¥ÉMüÈ |
ÍsÉ…¡åû iÉÑ UÉeÉxÉæÈ mÉëÉhÉæÈ , mÉëÉhÉÈ MüqÉåïÎlSìrÉåÈ xÉWû ||1.34||
xÉÉÎiuÉMæükÉÏïÎlSìrÉæÈ xÉÉMÇü , ÌuÉqÉzÉÉïiqÉÉ qÉlÉÉåqÉrÉÈ |

iÉæUåuÉ xÉÉMÇü ÌuÉ¥ÉÉlÉ- , qÉrÉÉå kÉÏÌlÉï¶ÉrÉÉÎiqÉMüÉ ||1.35||
MüÉUhÉå xÉüÉqÉÉlÉlS- , qÉrÉÉå qÉÉåSÉÌSuÉ×Ì¨ÉÍpÉÈ |

iÉ¨ÉiMüÉåzÉæxiÉÑ iÉÉSÉiqrÉÉSè- , AÉiqÉÉ iÉ¨ÉlqÉrÉÉå pÉuÉåiÉç ||1.36||
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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.
13 kaarane sattvam aananda- The causal body of impure Sattwa, is “Ananda-

14 mayah moda aadi vrittibhih; Maya”, combined with joy-related thoughts.
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.
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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.
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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.
Wrong Identification As It Happens at Each Level

1. Annamaya Kosha: “I am dark, lean, fat”; “I have a back pain”; “I cannot sit down”
– in these ways we are identifying with the BODY. We may think and say “I am not the
body”, but such statements belie our real situation with regard to the body.
2. Pranamaya Kosha: “My energy levels are not so good today”; “I am hungry and
thirsty”; “My B.P. has shot up”; “I feel billious and want to vomit”; “I have constipation” – all
these statements indicate an identification with the PRANA. Constipation and vomiting are
dysfunctions of the sub-Pranas Apana and Udana respectively.
3. Manomaya Kosha: This is a very complex and tricky sheath to which most of our
identification problems are due. It is so tricky that at most times we are not aware that it is a
problem of identification. The mind makes fools out of us – we become playthings of the
mind! It shows that it is the most serious of all the wrong identifications.
A single thought arises in the mind, and the Ego steps in to identify itself with it. “I
am angry or irritated”; similarly, “I feel lustful, greedy, jealous, hateful, envious, etc” – once
thoughts of this type arise, we get trapped in the MIND sheath to the exclusion of all
reason. We become total slaves of such thoughts and feel “That is ME!”
Once we identify with anger, our whole body reacts to the feeling. Eyes become
flushed red, we begin to perspire, our words begin to fall apart, we become ferocious, etc. It
is the same with lust and all the other feelings mentioned. Identification with the mind is so
strong that we can say that the root of all misconduct lies in the mind.
4. Vijnanamaya Kosha: This sheath concerns all our analysis and reasoning. All our
beliefs to which we stubbornly adhere are due to identification at this level. Acharyaji said,
“We have many political parties inside us!” meaning that we have many opinions which we
hold on to as though “They are ME!”
People say, “I am a Communist”. Then among them, there are so many factions, and
each one claims identity to his faction. Half of America says “I am a Democrat”; the other
half say “I am a Republican”. This is false identity to the INTELLECT.
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A person says, “I have understood”; “I have come to a conclusion”; “I think he is
right, we should support him.” These assertions indicate identification with Vijnanamaya
Kosha. “I am confused” or “I have a doubt” indicates identity with Manomaya Kosha.
5. Anandamaya Kosha: There is a common experience of the Anandamaya Kosha

among all human beings – “I slept soundly. I had a good sleep.” King or robber, rich or poor,
young or old, all have the same experience of the Anandamaya Kosha.
However, there is another side to it in which there are differences. When the three
Vrittis of Priya, Moda and Pramoda are experienced in conjunction with the Anandamaya
Kosha, then each one’s experience is different. As explained earlier, the happiness or joy
varies in intensity from Priya to Pramoda.
Seeing the sun rise may bring great joy to a poet. He gets into an inspired state and
writes beautiful poetry about it. Being in the presence of one’s beloved may bring happiness
or joy to another. All these indicate our identity with the Anandamaya Kosha.
Practical Aspect of this Knowledge

The above analysis shows that our entire human experience is just this identification
with each of the 5 sheaths. All our experiences can be filed into one of the above five
categories. By the statements we make, an observer can tell which file we have opened
from moment to moment, from mood to mood, from joy to sorrow.
Now comes the practical side of this study. If we can strip ourselves of all the above
experiences by becoming perfectly aware of them all as they arise, we can have the ultimate
experience of being a witness to all of them. Being a witness means not being part of that
experience, but standing apart as an observer of them. We shall discover in the next section
that such an experience is very difficult to get, but when we succeed, it is nothing short of
the direct experience of our true spiritual being or Self.
Experience of the Self liberates us from all bondage to the five sheaths. The whole
purpose of Vedanta is to teach us to do this. Acharyaji gave us these two equations:
BONDAGE IS: SELF + FIVE SHEATHS = JIVA

LIBERATION IS: JIVA – FIVE SHEATHS = SELF
Identification happens at the intellectual level because of ignorance. Therefore the

solution lies in knowledge. Liberation is possible through correct knowledge. The wrong
notions we hold need to be removed. Knowledge does this. Liberation is clarity at the level
of the intellect. It is the perfect understanding of what my real nature is.
Hence we should never underestimate the value of Self-Knowledge. The flaw lies in
the intellect, not in the Self. The intellect needs to be treated with correct Knowledge.
51
4. MOKSHA: Liberation From Samsara
(Verses 37-52)
REMOVAL OF THE FIVE SHEATHS

(Verses 37-42)
Verse 37: How to Remove the Sheaths?

AluÉrÉurÉÌiÉUåMüÉprÉÉÇ , mÉgcÉMüÉåzÉÌuÉuÉåMüiÉÈ |
xuÉÉiqÉÉlÉÇ iÉiÉ ESèkÉ×irÉ , mÉUÇ oÉë¼ mÉëmÉ±iÉå ||1.37||
anvaya vyatirekaabhyaam – “Distinguishing Invariable and Variable” of a

1
principle – (using this powerful method of enquiry)
2 pancha kosha vivekatah; the Self is differentiated from the five sheaths.
3 svaatmaanam tatah uddhritya One can then draw out one’s true Self (from the
4 param brahma prapadyate. five sheaths) and attain the Supreme Brahman.
Terminology Concerning the Method
INVARIABLE = Anvaya = ‘A’ = Anuvritti = Prateeti (“goes along, continues”);

VARIABLE = Vyatireka = ‘V’ = Vyaavritti = Aprateeti (“drops off, separates”).
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.
Objective of Applying the Method

3-4 Identification (Taadaatmya of the previous verse) of the Self with the sheaths
binds us down to the level of the respective sheath. The purpose of this whole exercise is to
break that bond with the sheaths and “draw out” (Uddhritya) the truth (intellectually, at
least) that the true Self, the real “I”, is beyond all the five sheaths, and in fact underlies
them all. The truth that the sheaths are a superimposition on the Self is brought out in a
convincing manner.
Illustration of Jaggery and Stones: Acharyaji gave a practical illustration: Jaggery and
stones are mixed together so that one cannot tell them apart. One could carefully separate
them one by one, perhaps by tasting each piece! Alternatively, one could put all the pieces
together through a common process such as heating. Then the jaggery would melt away and
the stones can be easily identified. This is much quicker.
The method of “Anvaya-Vyatireka” is like heating the jaggery and stone mixture to
separate the stones. This is the power of the technique.
52
One gets a clear idea of where the jaggery of Self is and where the pebbles of body,
Prana, mind, intellect and Avidya are. And, to our sweet surprise, we end up discovering
that all the pebbles are coated with the all-pervading jaggery!
Application of the Method

Example of King & Chief Ministers: Acharyaji gave the following example: In a
country there were four states. A person wanted to know who the King of the country was.
He came to know that the King was touring all four states in the company of the Chief
Minister of each State. He followed their movements. In each State, there were at least two
people together always on the tour, sometimes even three of four. By observing carefully,
he noticed that one of them was present in all the States, while the accompanying person or
persons differed in each State. He concluded that the common person in the group had to
be the King, and the others were the Chief Minister and his aides.
In the present case, the four states are the waking, dream, deep sleep, and the
“Fourth” state of Turiya or realisation. Each of these four states is ‘scanned’ or examined to
see which of six principles are present and which are absent. The principle which is present
in all the four states has to be the Self, the ‘King’ among the six principles.
The results may be presented in the form of a table showing the six principles
downwards and the four states across, as follows:
THE “ANVAYA-VYATIREKA” METHOD

THE PRINCIPLES THE FOUR STATES FINAL
EXAMINED WAKING DREAM DEEP SLEEP TURIYA VERDICT
A 1. ANNAMAYA Bhaane Abhaane Abhaane Abhaane Vyatireka
2. PRANAMAYA
B 3. MANOMAYA Bhaane Bhaane Abhaane Abhaane Vyatireka
4. VIJNANAMAYA
C 5. ANANDAMAYA Bhaane Bhaane Bhaane Abhaane Vyatireka
D 6. THE SELF Bhaane Bhaane Bhaane Bhaane Anvaya
Key: Bhaane/Abhaane = Present/Absent
Anvaya = invariable , continues, is always present
Vyatireka = variable, separates, varies between present and absent
Items 1-5 = The Five sheaths (Annamaya to Anandamaya)
Items A, B, C, = The Three Bodies (gross, subtle, causal)
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||
5 abhaane sthoola dehasya Awareness of the Gross Body is absent

6 svapne yat bhaanam aatmanah; in dream, but the witnessing mind is present.
7 sah anvayah vyatirekah tat The Self is ever present, but the body is variable
8 bhaane anya anavabhaasanam. for it is present (in waking), but absent (in dream).
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.
Verse 39: Scanning the Deep Sleep State

ÍsÉ…¡ûÉpÉÉlÉå xÉÑwÉÑmiÉÉæ xrÉÉSè- , AÉiqÉlÉÉå pÉÉlÉqÉluÉrÉÈ |
urÉÌiÉUåMüxiÉÑ iÉ°ÉlÉå , ÍsÉ…¡ûxrÉÉpÉÉlÉqÉÑcrÉiÉå ||1.39||
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
iÉÌ²uÉåMüÉÌ²ÌuÉ£üÉ xrÉÑÈ , MüÉåzÉÉÈ mÉëÉhÉqÉlÉÉåÍkÉrÉÈ |
iÉå ÌWû iÉ§É aÉÑhÉÉuÉxjÉÉ- , pÉåSqÉÉ§ÉÉiÉç 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.
The Gunas & Composition of the Sheaths

Swami Vidyaranya now draws on our earlier study of the evolution of the subtle
body components and finds a way to differentiate the Pranamaya, Manomaya and
Vijnanamaya sheaths and show how they vary from each other. We see how thorough
Swami Vidyaranya is, leaving no stone unturned to make his case fool-proof for greater
conviction in the mind of the spiritual seeker.
15-16 The findings made earlier show how each of the three subtle body sheaths are
composed from different Guna combinations of the subtle elements, and also how they
have different Avasthaas or functional characteristics.
We examine each of these in turn:
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.
Verse 41: Scanning the “Fourth” State

xÉÑwÉÑmirÉpÉÉlÉå pÉÉlÉliÉÑ , xÉqÉÉkÉÉuÉÉiqÉlÉÉåÅluÉrÉÈ |
urÉÌiÉUåMüxiuÉÉiqÉpÉÉlÉå , xÉÑwÉÑmirÉlÉuÉpÉÉxÉlÉqÉç ||1.41||
17 sushupti abhaane bhaanan tu Avidya, too, is both absent as well as present.

18 samaadhau aatmanah anvayah; In Samadhi the Self is still continuously present;
19 vyatirekah tu aatma bhaane while Avidya, though present in deep sleep,
20 sushupti anavabhaasanam. becomes absent in the state of Realisation.
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.
The “Fourth” State is a Revelation

The causal body is the stronghold of Avidya. Avidya comes under the spotlight of our
scanner, “Anvaya-Vyatireka”. The verse is constructed in such a way that the result of the
scan is given in the first two Padas, and the explanation follows in the next two Padas.
The Result: 17-18 Avidya is found to be both absent and present. This is one result.
The second result is that the Self is found to be present continuously. What is the
explanation for this? The answer lies in examining the state of enlightenment of the sage. In
this state it is found that there is “No Entry” for Avidya.
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.
Verse 42: Summing Up the Results

rÉjÉÉ qÉÑgeÉÉÌSwÉÏMæüuÉqÉç- , AÉiqÉÉ rÉÑYirÉÉ xÉqÉÑSèkÉ×iÉÈ |
zÉUÏUÌ§ÉiÉrÉÉ®ÏUæÈ , mÉUÇ oÉë¼æuÉ eÉÉrÉiÉå ||1.42||
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.
Stripping of Munja Grass

21 An example or Drishtaanta is given by Swami Vidyaranya to illustrate the whole
process of “Anvaya-Vyatireka” (called Yuktyaa or “logical reasoning” in this verse).
The example is that of stripping the stem of munja grass. The stalk has to be very
carefully stripped with the fingers from the outermost thick layer to the innermost tender
shoot, one by one, without hurry, for otherwise the layer gets broken and becomes
impossible to strip further. What a fine example Swami Vidyaranya has chosen!
22 The application or Daashtaantika fits perfectly. The same care as used on the
stalk is needed in the logical stripping down of the five sheaths, until the Self is exposed!
23 The process when applied to the five sheaths is called Pancha Kosha Vivekatah,
as in verse 37. When applied to the three bodies it is called Shareera Tritayaad.
The process can be done only by the wise ones, Dheeraih, for they alone have the
patience and penetrating concentration to carry out the process with care. They eventually
succeed in reaching the final core known as the Self.
When the unprepared Sadhaka attempts the same process, he is bound to “snap”
one of the layers of stalks due to his hasty efforts. Then the seeker has to resume the
process after acquiring more purity of mind, more clarity of intellect and more one-
pointedness of mind.
24 Success is certain in the long run. This is the assurance given in the Shastras. The
fruit of the exercise is nothing short of God-realisation, of recognising one’s true Self or
Atman. Many sages and Rishis have attained the goal, and so can we!
*****
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.
Verse 43: Introduction to “Tat Twam Asi”

mÉUÉmÉUÉiqÉlÉÉåUåuÉÇ , rÉÑYirÉÉ xÉÇpÉÉÌuÉiÉMüiÉÉ |
iÉüÉqÉxrÉÉÌSuÉÉYrÉæxxÉÉ , pÉÉaÉirÉÉaÉålÉ sÉ¤rÉiÉå ||1.43||
1 para-apara aatmanoh evam In this way, between Brahman and Jiva

2 yuktyaa sambhaavit aikataa; is an identity demonstrated through reasoning.
3 “tat twam asi” aadi vaakyaih saa There are sentences like “Thou Art That”, which
4 “Bhaaga-Tyaagena” lakshyate. prescribe the method of “indicative” meanings.
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”.
Verse 44: The Direct Meaning of “Tat”, Ishwara

eÉaÉiÉÉå rÉSÒmÉÉSÉlÉÇ , qÉÉrÉÉqÉÉSÉrÉ iÉÉqÉxÉÏqÉç |
ÌlÉÍqÉ¨ÉÇ zÉÑ®xÉüÉÉÇ iÉÉqÉç- , EcrÉiÉå oÉë¼ iÉÌªUÉ ||1.44||
5 jagatah yat upaadaanam In the Macrocosm, the material cause

6 maayaam aadaaya taamaseem; associated with Tamas-predominant (Avidya),
nimittam and the efficient cause (associated with)
7
shuddha sattwaam taam Pure Sattwa (Maya) – both these
uchyate brahma are the direct meaning of Brahman (as Ishwara),
8
tat giraa. and are referred to as “That” (in “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.
Upadana Karana: The Material Cause of the Universe

When speaking of Tat, it is the Macrocosm that is being referred to.
5-6 In verse 18 we saw that the Upadana Karana is the material cause of a thing. The
material for this material Universe comes from the Tanmatras or subtle elements. The
Tanmatras are made of the “Tamas-predominant aspect of Prakriti” called Avidya. The
entire manifested world, which is the material cause of creation, comes from Brahman in
association with Avidya. This is Ishwara-A, the Upadana Karana of the Universe.
As the material cause, Ishwara-A represents an infinite variety of souls. All of them
have Avidya in varying degrees. Individualisation is the characteristic of Creation at the very
outset. Ishwara-A is the collective causal consciousness associated with all the individual
souls or Jivas. He is all of them and is looked upon as the Universal Self.
This macrocosmic material cause of the whole universe is one of the direct meanings
of Tat or “That” in the Mahavakya “Tat Twam Asi”.
Nimitta Karana: The Efficient Cause of the Universe

7-8 Also in verse 18 we saw that the Nimitta Karana is the efficient cause of a thing,
i.e. the maker of a thing, not the material of which it is made. The Maker or Planner of the
universe is Ishwara-M associated with the totally pure Maya made of Shuddha Sattwa. For
this reason He is a Super-intelligent Being, knowing everything about the process of
creation. The whole blueprint of creation lies in the Consciousness of Ishwara-M. This
Ishwara-M is the Nimitta Karana of the Universe.
As the efficient cause, Ishwara-M is omniscient. He is the Creator of the Universe.
Ishwara-M’s Upadhi is the Sattwa-predominant Maya; hence He is all-pure and all-knowing.
He is always macrocosmic only, never microcosmic. He sees everything in its Totality. He is
the great Being whom we sometimes call God, or Supreme Lord. There is no Avidya in Him.
This efficient cause is the second direct meaning of Tat or “That” in the Mahavakya.
The one Brahman associated with Avidya and Maya, becomes the material and the
efficient cause respectively of Creation, named Ishwara-A and Ishwara-M respectively, as
shown in verse 24. As Prakriti is Maya and Avidya seen as one, so also Ishwara is Ishwara-M
and Ishwara-A seen as one. He is the Creator as Ishwara-M and the Created as Ishwara-A.
In nature there two well-known cases where the Upadana and Nimitta Karana are
the same. The first case is the Spider’s Web. The spider designs the web and provides the
material also for it. The second case is Dream. In dream the dreamer is responsible for the
dream and he also provides all the content of the dream.
60
Verse 45: The Direct Meaning of “Twam”, the Jiva
rÉSÉ qÉÍsÉlÉxÉüÉÉÇ iÉÉÇ , MüÉqÉMüqÉÉïÌSSÕÌwÉiÉÉqÉç |
AÉS¨Éå iÉimÉUÇ oÉë¼ , iuÉÇ mÉSålÉ iÉSÉåcrÉiÉå ||1.45||
9 yadaa malina-sattwaam taam When that “sullied” Sattwa (Avidya),

10 kaama-karmaah-aadi dooshitaam; enduring an endless cycle of desire-activities,
11 aadatte tatparam brahma superimposes on that very same Supreme Brahman,
12 twam padena tat uchyate. it is the direct meaning of the word “Thou”, (the JIVA).
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”.
Verse 46: How “THAT” Equals “THOU” (Ishwara = Jiva)

Ì§ÉiÉrÉÏqÉÌmÉ iÉÉÇ qÉÑYiuÉÉ , mÉUxmÉUÌuÉUÉåÍkÉlÉÏqÉç |
AZÉhQÇû xÉÎŠSÉlÉlSÇ , qÉWûÉuÉÉYrÉålÉ sÉ¤rÉiÉå ||1.46||
13 tritayeem api taam muktvaa With the rejection of the threefold-Prakriti*,

14 paraspara virodhineem; that produces all the mutual contradictions,
akhandam sat-chit-aanandam the Indivisible Sat-Chit-Ananda Brahman (alone
15
remains in both “That” and “Thou”);
16 mahaavaakyena lakshyate. This is the indicated meaning of “Tat Twam Asi”.
*Threefold Prakriti could be taken as “Sattwa, Rajas and Tamas”, or “Time, place and circumstance”.
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!
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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.”
Application to “Tat Twam Asi”

Let us apply this to the sentence “Tat Twam Asi” and look for a cogent meaning.
13 The literal meaning relates to the Upadhis or conditionings of Ishwara and Jiva.
The Upadhis are the medium through which the Light of Brahman is reflected. The Upadhis
in both cases are made up of various combinations of Sattwa, Rajas and Tamas. In Ishwara,
the Body is all-Sattwa, it is absolutely pure. Maya is Shuddha Sattwa. In the case of the Jiva,
his body (both subtle as well as gross) is a mixture of Rajas and Tamas and very little of
Sattwa.
14 It is in the composition of Gunas in the Upadhis that all the contradictions occur.
So the suggestion is to omit all considerations related to them. When we do this, all the
contradictions are removed. What is left when this is done?
15 When all Guna-related considerations are dropped, the only thing left is
Satchidananda Brahman or Pure Consciousness, i.e. the Light of Brahman which the Upadhi
is reflecting.
16 The Light of Brahman falling on both the Upadhis – that of Ishwara as well as Jiva
– is the same. Now there is no contradiction. The sentence makes sense. The ‘equal’ sign is
fine. So the implied meaning is accepted as the Supreme Brahman. That is the common
factor on both sides of the equation.
In this way, however improbable it had sounded originally to equate David with
Goliath, when the implied Consciousness is taken as the meaning, there is no problem.
How to Grasp this Equality

Acharyaji now gave us some examples on how we can relate to this equality.
Example 3: We can think of Brahman as being 1 on either side of the equation. The
Upadhi of Ishwara is a huge 0 on one side, while the Upadhi of Jiva is a tiny 0 on the other.
Example 4: Imagine you are standing in the centre of the ocean with only water
visible all around. To represent yourself draw a circle of 1 meter radius from where you are.
Then to represent God or Ishwara, imagine the horizon to be the circle. Now where is the
equality? When the ocean dries up, there is neither an infinite circle nor a 1-meter circle.
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Verse 47: Example: “This is that Devadatta”
xÉÉåÅrÉÍqÉirÉÉÌSuÉÉYrÉåwÉÑ , ÌuÉUÉåkÉÉ¨ÉÌSSliÉrÉÉåÈ |
irÉÉaÉålÉ pÉÉaÉrÉÉåUåMü , AÉ´ÉrÉÉå sÉ¤rÉiÉå 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).
Acharyaji first gave a general overview of the Lakshyaartha methods:
THREE METHODS FOR LAKSHYAARTHA

i) Jahal Lakshana Vritti: The whole literal meaning is dropped and another related
meaning is used, e.g. Gangayaam ghoshah – “the village is on the Ganges”. See example 2.
ii) Ajahal Lakshana Vritti: Nothing is dropped, but something is added, e.g. Shonah
dhaavati – “the red is running”. See earlier example 1.
iii) Jahad-Ajahal Lakshana Vritti: A part is dropped, but nothing is added. E.g. Sah
ayam devadatta – “This is that Devadatta”. This method is also known as Bhaaga Tyaaga
Lakshana Vritti. See example that follows. “Tat Twam Asi” is understood with this Vritti.
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.
Note on PAROKSHA, PRATYAKSHA & APAROKSHA

At this point Acharyaji clarified the three types of experiences one has:
i) Paroksha: This is an indirect experience, obtained by hearing of something “from
another’s eyes”. The credibility depends on the trustworthiness of the source.
ii) Pratyaksha: This is a direct experience through one’s own senses. It is something
that happened right “before our own eyes”, so to say. We cannot help but believe it.
iii) Aparoksha: This is even more direct than the above. The senses play no part in it.
It is an experience beyond the senses, when the Self is known directly, in meditation or
Samadhi. There is no intermediary channel for this knowledge.
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Verse 48: Application: “That Thou Art”
qÉÉrÉÉÅÌuÉ±å ÌuÉWûÉrÉæuÉqÉç- , EmÉÉkÉÏ mÉUeÉÏuÉrÉÉåÈ |
AZÉhQÇû xÉÎŠSÉlÉlSÇ , mÉUoÉë¼æuÉ sÉ¤rÉiÉå ||1.48||
21 maayaa avidye vihaaya evam Similarly, by rejecting Maya and Avidya,

22 upaadhee para jeevayoh; the adjuncts of Ishwara and Jiva respectively,
23 akhandam sac-chid-aanandam the Indivisible Sat-Chit-Ananda
24 para brahma eva lakshyate. Supreme Brahman alone is indicated (or remains).
This is the actual application to the Mahavakya, “Tat Twam Asi”, of the above
example of Jahad-Ajahal Lakshana.
The Rejection of the Ephemeral (Falsity)

21-22 My clothes are not ‘Me’. They may be large or small in size; expensive or
cheap; colourful and fashionable or plain and simple. I remain the same regardless of the
clothes I wear. This principle comes through very clearly when applied to Maya and Avidya.
Maya and Avidya are like clothes worn over the same Brahman. These clothes are
the very opposite of each other. One could not have something more contrasting than Maya
and Avidya. In every way they are poles apart. Yet, the point being made here is that they
are just clothes over Brahman, and Brahman remains unaffected by what clothes He wears!
Putting on the outfit of Maya, Brahman looks regal and full of knowledge and
wisdom. He is omniscient and omnipotent. He is kingly, awesome, a wonder to behold.
Avidya is just the opposite. In the outfit of Avidya, Brahman looks very insignificant. He is
just an ignorant fool being tossed like a boat in the oceanic waters of this world. He knows
very little about what forces are acting upon him. He has little power over his environment.
Most importantly, he has no idea of his true spiritual status.
Vihaaya: “Rejecting”. Looking beneath the clothes of Brahman, we behold the same
Supreme Truth. We reject all influence that the garments may make on our judgement.
Our Identity With God is Exclusively Spiritual

23-24 The topic concludes by repeating the objective of the whole section on “Tat
Twam Asi”. The whole purpose is to show the oneness of the consciousness associated with
the individual, as well as the creator, Ishwara. By taking the implied meaning as being the
Pure Consciousness, and omitting the Upadhis of both Ishwara and Jiva, we come to see
clearly that the identity lies in the Supreme Brahman alone.
The spiritual message is very important. We should not give importance to all the
externalities of our condition in this world. Whilst undergoing all the drama of associating in
the world, we should, as spiritual aspirants, always bear in mind our spiritual identity with
the Supreme Truth. That will lift us above the day-to-day ups and downs.
Anchoring ourselves in the Truth, our boat will not let lost. It will, of course, get
tossed about, but we will never become spiritual wrecks. That is the great teaching of this
Mahavakya of the Upanishad – Tat Twam Asi, “That Thou art!”
*****
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STAGES OF GROWTH IN UNDERSTANDING
(Verses 49-52)
This section may appear as unnecessary or even unintelligible logical gymnastics.

However, there is a purpose served by it. The Truth is so hard to grasp, that people of
limited intellectual grasp tend to pooh-pooh the concept of Brahman. They cannot accept
its currency within the community.
“Aham Brahmasmi” – one who declares this statement, “I am Brahman”, risks being
dubbed a blasphemist among such people. “What, you equal to Brahman! You must be nuts
to say such a thing. How dare you insult God and drag Him to your level?” The statement
cost Jesus his life, for in the eyes of the power-mad Romans, this was not only blasphemous
but treason, and the Empire could not tolerate any other person claiming to be a King.
Having no recourse to a philosophical understanding, their only answer was crucifixion.
From the point of view of impact on society, the following verses have their place
even in a text such as Panchadashee.
THE POORVAPAKSHIN & THE SIDDHAANTIN

Before proceeding to the debate presented below, Acharyaji pointed out two terms
in this regard. The debate is between two people, namely, the Poorvapakshin who stands
for the Opponent, and the Siddhaantin who stands for the Exponent. These two terms, if
looked at etymologically, reveal a side of Vedanta that is not so easily understood in the
West.
i) Poorvapakshin: literally this means “the earlier viewpoint”, Poorvapakshee.
ii) Siddhaantin: literally this means “the final perfect viewpoint” Siddhaantee.
The very word meaning indicates the large-heartedness of Vedanta. The words do
not really stand for opponent or exponent. Those are English terms chosen from English
culture. In Vedanta no view is seen as an opposing view. If it is not fully informed, it is
considered only to be an earlier view, a view that is temporarily held in the absence of
complete further knowledge. Once all the relevant knowledge is taken into account, one
arrives at the perfect (siddha), final (antah) view.
There is no personal claim to any viewpoint. Vedanta never speaks of ‘my’ view and
‘your’ view. The viewpoint does not belong to any person. Where a person stands in relation
to the Truth is the view he sees. He cannot help seeing that view only. If he rises a little
higher, his view changes to another one. If he gets to the top of the mountain, his view is
“final and perfect”. This is the understanding in Indian philosophy.
It would be hard to get a more intellectually favourable climate than this attitude.
Katha is a term used for a philosophical deliberation between two people.

Depending on their intention, there are three categories or types of such discussions:
There are cases when people involved in a debate takes things personally. The
attitude is that no one should dare to oppose his point of view. It is a very unconstructive for
any discussion. True seekers who are in search of the Truth or Brahman, will never have
such a closed outlook when they discuss matters of Truth. The following block categorises
different approaches in philosophical debates:
65
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.
We are now ready to take up the points of debate or objections.
Verse 49: Objection: Brahman Cannot Exist

xÉÌuÉMüsmÉxrÉ sÉ¤rÉiuÉå , sÉ¤rÉxrÉ xrÉÉSuÉxiÉÑiÉÉ |
ÌlÉÌuÉïMüsmÉxrÉ sÉ¤rÉiuÉÇ , lÉ SØ¹Ç lÉ cÉ xÉqpÉÌuÉ ||1.49||
1 savikalpasya lakshyatve Objection: If it is considered to be with attributes,

2 lakshyasya syaad avastutaa; the denoted object (Brahman) becomes unreal;
3 nirvikalpasya lakshyatvam but if it is considered to be without attributes,
4 na drishtam na cha sambhavi. then it cannot be seen nor conceived of.
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
66
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.
OBJECTS AND THEIR PROPERTIES

Every object can be classified into one or more of the following four categories:
i) Jaati: This differentiates between two species of things, e.g. a dog and a cow.
ii) Guna: This differentiates qualities within a species, e.g. among flowers as a
species, there will flowers of different colours and shapes and fragrances.
iii) Kriya: This differentiates things according to their functions, e.g. a cook, a painter,
an electrician, an engineer, a housewife, etc. In the same way animals are differentiated by
the sounds they make (which are actions): a dog barks, a cat mews, a crow caws, etc.
iv) Sambandha: This differentiates according to inter-relationship between things,
e.g. son, daughter, wife, father, mother, mother-in-law, friend, etc.
Now, the point being made is: Since Reality has no qualities that can fit into any of
the above 4 categories, it is not possible to indicate it through any sentence.
This is the Poorvapakshee’s argument. He is almost saying, “The Mahavakyas are

useless to indicate the Truth. It is all just much ado about nothing! I suggest that you simply
accept that Reality has properties, then you can use ‘Tat Twam Asi’ to indicate it.”
The ultimate point to which the Poorvapakshee is driving is to annul the concept of
Non-dual Reality. Opponents of Vedanta are very uncomfortable with Non-dualism.
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Verse 50: Reply: Brahman is Attributeless
ÌuÉMüsmÉÉå ÌlÉÌuÉïMüsmÉxrÉ , xÉÌuÉMüsmÉxrÉ uÉÉ pÉuÉåiÉç |
AÉ±å urÉÉWûÌiÉUlrÉ§ÉÉlÉç- , AuÉxjÉÉÅÅiqÉÉ´ÉrÉÉSrÉÈ ||1.50||
5 vikalpah nirvikalpasya Reply: In your objection is Brahman attributeless,

6 savikalpasya vaa bhavet; or is He with attributes?
aadye vyaahatih, If it is the first, you are self contradictory;
7-8 anyatra anavasthaa, If it is the second, it involves logical fallacies;
aatmaa aashraya aadayah. such as infinite regress, resting on oneself, etc.
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:
THE SCHOOLS OF INDIAN PHILOSOPHY

Indian philosophy has six theistic schools of philosophy which accept the authority of
the Vedas, and six atheistic schools of philosophy which do not accept the Vedas as
authority. The schools are:
A. THEISTIC: Nyaya, Vaiseshika, Saankhya, Yoga, Poorva Meemamsa and Uttara
Meemansa (or Vedanta).
B. ATHEISTIC: Chaarvaka (materialism), 4 Bauddhistic schools, and Jainism.
The Vithandi is a master in the Nyaya school of thought.
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:
THE FOUR LOGICAL FALLACIES (DOSHAS)

1. Aatmaa Aashraya Doshah: Defect of self-dependence;
2. Anyonya Aashraya Doshah: Defect of mutual dependence;
3. Chakraka Doshah: Defect of circularity or a cyclic dependence;
4. Anavasthaa Doshah: Defect of infinite regress, i.e. regress ad infinitum.
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.
DETAILED EXPLANATION OF THE FOUR DEFECTS

Before we go into the details of each of the 4 Doshas, it may help to note that if we
keep the principle of the analysis in mind, we find that all four Doshas are really one basic
Dosha seen in deepening stages of defectivity.
The truth is that every QUALITY has to have a support or LOCUS to reside in, and that
support has to be totally independent of the quality. For example, the colour of a cloth has
to have a cloth to support it, and that cloth has to be colourless. If the cloth has another
colour, that colour has to have a locus, and so on goes the logic.
Let us first be clear on the terms we are using: Line A below contains all the terms
relating to the Locus; Line B contains all the terms relating to the Quality.
A. LOCUS: SUPPORT e.g. Cloth Nirvikalpa Aadhaara Aashraya BRAHMAN
B. QUALITY: ATTRIBUTE e.g. Colour Vikalpa Aadheya Aashrita GUNAS or AVIDYA
Interrogating the Poorvapakshee

The question, “What is the Locus of Vikalpa?” implies two sub-questions.
i) The first sub-question is, “Is the Locus of your Vikalpa (call it V1) Nirvikalpa or
Savikalpa?” By the nature of the Poorvapakshee’s understanding, he has to answer it is
Savikalpa, because a Locus without any attribute is unthinkable to him.
69
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.
An Analogy: A Football Training Session

The questioning process outlined from point i) to point viii) above may be easily
understood with the following analogy of a football team at a training session. The player
passing the ball represents the object having a Vikalpa. The ball represents the Vikalpa. The
player receiving the ball represents the Locus for that Vikalpa.
i) The first player who arrives for training is forced to play with himself only. He
passes the ball from his right foot to his left foot! This is Defect 1, self-dependence.
ii) The second player now arrives at the ground and the two players pass the ball to
each other. This is Defect 2, mutual dependence.
iii) A third player arrives at the ground. The three players stand in triangular
formation and pass the ball in a fixed direction. This is Defect 3, circular dependency.
iv) As more players arrive, they join the circle, forming a quadrangle, then a
pentagon, then a hexagon, etc. These are all Defect 3, circular dependencies.
v) One can now only imagine an infinite number of players, standing in a circle that is
so large that it becomes a straight line. The ball moves on, and never returns to the first
player! This is Defect 4, infinite regression.
This analogy is illustrated in the following diagram:
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DIAGRAM ILLUSTRATING THE FOUR DOSHAS
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
Verse 51: The Unreality of All Attributes

CSÇ aÉÑhÉÌ¢ürÉÉeÉÉÌiÉ- , SìurÉxÉqoÉlkÉuÉxiÉÑwÉÑ |
xÉqÉÇ iÉålÉ xuÉÃmÉxrÉ , xÉuÉïqÉåiÉÌSiÉÏwrÉiÉÉqÉç ||1.51||
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.
The Unreality of the Whole Universe!

3-4 All seven Padaarthas encounter the same four logical fallacies that we have
found to arise in a Guna or attribute of an object. The Vedantin’s reply in Verse 50 applies to
all seven categories in the same manner.
Based on the analysis of Verse 50, the entire world can be proved to be false or
Unreal. It is thus found that the whole Universe, by its very nature, is inexplicable, illogical
and ungraspable! Acharyaji added one more word to the description of the world – it is
unreasonable. Just as we say that someone is being unreasonable, yes, in the same way the
world is also unreasonable – it does not submit itself to reason. In relation to the
unchanging Reality, it simply has to accept (Eeshyataam) the status of Unreality.
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 . . .
Verse 52: The Self From the Ultimate Standpoint

ÌuÉMüsmÉiÉSpÉÉuÉÉprÉÉqÉç- , AxÉÇxmÉ×¹ÉiqÉuÉxiÉÑÌlÉ |
ÌuÉMüÎsmÉiÉiuÉsÉ¤rÉiuÉ- , xÉqoÉlkÉÉ±xiÉÑ MüÎsmÉiÉÉÈ ||1.52||
5 vikalpa tat abhaavaabhyaam Whether the (above) Vikalpas exist or not,

6 asamsprishta aatma vastuni; the Self which is Reality is untouched by them;
vikalpi tattva, Thus: i) all the discussion on falsity of properties, etc;
7
lakshyatva, ii) the Mahavakya itself as an indicator of the Reality; and
sambandha aadi iii) the relationship of Brahman and the world (as Nimitta &
8
aastu kalpitaah. Upadana Karana); all these are mere Superimpositions only.
72
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.
Example of the “Building of Illusion”

Acharyaji gave an excellent example which places in proper context the whole of the
above discussion on Moksha or liberation from the world through Self-enquiry.
We are all dwelling in the “Building of Illusion”. Everything the building is made of is
illusory. Reality is represented by everything outside the Building. This is the situation:
i) To indicate the outer environment, the solid walls are of no use whatsover. The
walls represent Vikalpas or the undisputed solid Unreality of this world of attributes.
ii) More helpful than the walls are the windows which give us at least some idea of
what the outside is like. The windows are also part of the building and have the same status
of illusion as the walls, yet they are more helpful to indicate the outside. They are like the
Mahavakyas. Although the Mahavakyas, too, have to endure the limitations of language, yet
they are powerful indicators of the Reality, and cannot just be ignored.
iii) Finally, the doorway is seen to be the most helpful of all, as it actually enables us
to go and see the outside for ourselves. The door is represented by the final standpoint
given in this verse, which spells out Reality independent of all reference to Unreality.
The Absolute Standpoint

5-6 The final standpoint is this: that Reality is not just Nirvikalpa or without
attributes, but beyond all attributes. The whole discussion on “Tat Twam Asi” is now placed
in the realm of imagination only, and the author points the way directly to the experience of
the Reality.
The debate on whether there are qualities or not lies in the arena of the phenomenal
plane of Unreality. From the absolute plane of Reality, there are no such considerations.
Acharyaji spent a considerable time to underline this point. There is a tinge of
unreality in describing Brahman as what It is not, rather than what it is. To speak of the
Reality as Guna-less, Kriya-less, Dravya-less, Saamaanya-less, etc, is an interim stage of
describing Brahman from the world’s point of view.
The point is that Reality is Reality, regardless of the presence or absence of any of
the seven Padaarthas. It is not the absence of the Padaarthas that truly defines the
Absolute. The Absolute has to be understood in its own right, and not merely as the
opposite of Unreality.
Sages have thus said, “Reality is beyond words.” Swami Chinmayananda used to say,
“To define God is to defile God!” To say Brahman is All-Silence is only with respect to the All-
Noise world with which we are so familiar.
The example of snake and the rope was given a fresh twist in this context. Relative to
the qualities of the snake, it is certainly true that the rope has no poison. But poisonless-
ness is not the definition of the rope; it is only a relative view of the rope seen from the
snake’s standpoint. So are the descriptions like Nirvikalpa only relative views of Reality from
the standpoint of this world.
One more example was given to drive home the point: Only with respect to a bad
boy can we say that someone is a good boy.
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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:
i) Vikalpi Tattwa – Valid While in the Thick of Maya:

In the discussion raised by the Poorvapakshi on attributes, which was covered in
verses 49 to 51, it is found that attributes perceived in the world are purely illusory and
have no Locus upon which they can rest. Similarly, the entire world that is categorised by
the seven Padaarthas has been shown to be wholly unreal or illusory.
ii) Mahavakya Lakshyatva – Valid While Dismantling Maya:

The Mahavakyas point the way to the Reality, albeit in a negative way as being
“attributeless”. This is a better statement than to say that Reality has attributes. It is a step
closer to the Truth, even though a slight degree of ignorance is utilised in indicating Reality.
It may not be the best way to indicate the Reality, but it is nevertheless very helpful to the
student while he is engaged in dismantling the illusory world in his mind.
The Mahavakyas have this very useful role to fulfill: They show us how to dismantle
the Upadhis so that we can arrive at the Truth. This was covered in verses 45 to 48.
iii) Sambandha Aadi – Valid While Liberating Oneself from Maya:

This refers to verse 43 to 44 where we began the enquiry into the Self. The discusion
on Nimitta and Upadana Karana related Brahman with Prakriti. We saw how Brahman
together with Prakriti (known as Ishwara) is both the efficient as well as the material cause
of the world. With Maya, He is its efficient cause; and with Avidya, He is is its material cause.
This represented a fundamental stage in our enquiry to have an intellectual grasp of Reality.
SUMMARY of Steps in the Analysis

The following six steps were identified by Acharyaji for this section:
Step 1 – We started by seeing the world of objects as having Vikalpa, attributes.
Step 2 – In contrast, we found that Brahman is without Vikalpas.
Step 3 – Then we examined the Vikalpas to see if they were real.
Step 4 – They could never be real, for the four Doshas always arise.
Step 5 – Finding them to be unreal, we still used Nir-Vikalpa to describe Reality.
Step 6 – Lastly we accept Brahman regardless of presence or absence of Vikalpas.
In this way, we arrive at the following relationship between Reality and the
Unreality. The only way that Reality can be unaffected by any attributes of the unreality, and
yet be a support for all attributes is for the Unreality to be considered as a Superimposition
upon the Real, and for the Reality to be considered as the Substratum for the Unreal.
Now we can see why the best definition for Brahman as given in the Brihadaranyaka
Upanishad is simply the uncontradictable Neti Neti – “Not This, Not This”!
*****
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5. SADHANA: The Means to Perfection
(Verses 53-58)
THE CORE OF VEDANTIC SADHANA

(Verses 53-54)
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.
Verse 53: Sravana & Manana

CijÉÇ uÉÉYrÉæxiÉSjÉÉïlÉÑ- , xÉlkÉÉlÉÇ ´ÉuÉhÉÇ pÉuÉåiÉç |
rÉÑYirÉÉ xÉqpÉÉÌuÉiÉiuÉÉlÉÑ- , xÉlkÉÉlÉÇ qÉlÉlÉliÉÑ iÉiÉç ||1.53||
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.
The Means of Knowledge & the Guru

Sravana focuses on the means of knowledge. The means or Pramaana varies along
the route of Sravana, and at each stage it is given a different term: Sadhana (the
preparatory stage), Karana (learning about the cause of the human birth), Jnana (knowing
the layers of one’s constitution), Vedanta Tattwa (knowing more about the Reality), and
finally the Mahavakya, “Tat Twam Asi”, (knowing how to pursue the goal).
All doubts connected with the means are removed during Sravana. In Samskrit, the
phrase Pramaana Gata Sandeha, meaning “doubts pertaining to the means of knowledge” is
used. Ideally, the whole of the Sravana phase has to be done under the guidance of a Guru.
The presence of the Guru is vital in assisting the student.
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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.
The Place of Reason in Manana

Nevertheless, Manana does have its unique characteristics. Most important of these
is the intense application of reason and logic, by which all traces of doubts are cleared away
in the student’s mind. While the word Anusandhaanam under Sravana (in 2) means
“registeration” of the knowledge, the same word when used under Manana (in 4) means a
thorough “comprehension” of the knowledge without any doubts outstanding.
In Manana, all doubts connected with the knowledge itself are removed. In Samskrit,
the phrase Prameya Gata Sandeha, meaning “doubts pertaining to knowledge” is used.
Usually, the student leaves the Gurukula after the Sravana is done. So the presence of the
Guru may not be there during Manana. The student has to rely on his own reason.
Whatever doubts lurk in the mind about one’s identity with Brahman are removed
by applying the power of reason and logic. It is remembered that Avidya is seated in the
intellect. It is in the intellect that the delusion first manifests, and therefore it is the intellect
which requires all the attention to correct that defect. Logical reasoning is the language
which the intellect understands best. Hence, the application of logic characterises the
practice of Manana.
Manana focuses on the knowledge, the Prameya or the Pramaa. The particular
knowledge we are considering in Manana is pinpointed by “Jiva-Brahmaikya”. Sravana had
many terms as it covered different aspects, but in Manana there is only one topic – and that
is Jiva-Brahmaikya, the identity of the individual with the Supreme Brahman.
Some people have the idea that one has to “Feel it” during the Manana stage, but
the true approach needed is to “Reason it”. There is a time for “feeling it”, but that comes
later. Itellectual conviction comes only when we “reason it”.
The terminal point of Manana is the removal of all doubts. We have seen that this is
not a clearly defined point, but lies somewhere within the practice of Nididhyasana. Doubts
thin out as one enters more and more into the practice of contemplation.
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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 . . .
Verse 54: Nididhyasana

iÉÉprÉÉÇ ÌlÉÌuÉïÍcÉÌMüixÉåÅjÉåï , cÉåiÉxÉÈ xjÉÉÌmÉiÉxrÉ rÉiÉç |
LMüiÉÉiÉiuÉqÉåiÉÎ® , ÌlÉÌSkrÉÉxÉlÉqÉÑcrÉiÉå ||1.54||
5 taabhyaam nirvichikitse arthe By the above, a firm and undoubted conviction

6 chetasah sthaapi tasya yat; of the Reality is established in the mind, so that
7 ekataanatvam etad hi it dwells constantly on the Self alone – that indeed
8 NIDIDHYAASANAM uchyate. is called NIDIDHYASANA (unbroken meditation).
Assessing the Fruits of Sravana & Manana

5-6 The verse begins with an assessment of what we are expected to achieve from
completing Sravana and Manana. Taabhyaam (“both of these”) tells us that both these have
a role to play in preparing us for Nididhyasana.
The main qualification needed to enable Nididhyasana to begin is Nirvichikitse
Arthe, “a firm and undoubted conviction of the Reality”. This has to be established at the
mental level (Chetasah) as we are to utilise the power of the mind in order to transcend the
mind. Only when the mind is fully convinced of the possibility of attaining the state of
Oneness with Brahman, will it have the incentive to apply itself to the task. This is achieved
in Manana. Equipped with firm conviction of the possibility of success, together with Chitta
Shuddhi and Chitta Ekagrata, the student is ready for the final stage.
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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.
Abidance in the Self

7-8 As with Manana, the practice of Nididhyasana also has its characteristic features.
The essential characteristic of Nididhyasana is the effort made to abide in the Self. The
seeker makes every effort to remain in pure awareness of his Self.
Ekataanatvam: “One single flow of thought”. This is the aim in Nididhyasana. The
seeker aims to maintain a single flow of thought, the thought of “I am Brahman”, which is
also called the Brahmaakaara Vritti or the Akhandakara Vritti. In this Vritti, the ‘I’ stands for
the true, eternal, indestructible Self.
In order to hold just this single thought, all other thoughts have to be erased. The
nature of these other thoughts is that of individuality, and they are the very antithesis of the
Brahmakara Vritti. They can be called the “I am Jiva” thoughts, and may be given the group
name of Jivaakaara Vrittis. In the Jivakara Vrittis, the ‘I’ stands for the false, illusory self.
We find that normally every thought we hold has the individual ‘I’ component in it.
This Jivakara Vritti, which has this ‘I’ component as its kingpin, percolates into every thought
and pollutes all of them with it.
“I am Brahman” is contrary to “I am Jiva”. All the Jivakara Vrittis are contrary to the
Brahmakara Vritti. The Samskrit word for ‘contrary’ is Viparita. The reality we give to these
thoughts is called Viparita Bhavana and is the main obstacle in the practice of Nididhyasana.
Since the sense of individuality is directly in contrast to the sense of universality
represented by the Brahmakara Vritti, the two are always in conflict with each other. The
effort in Nididhyasana is needed to overcome the Jivakara Vrittis by using the Brahmakara
Vritti. This defines the practice of Nididhyasana.
Abidance in the Self becomes intermittant or unsteady due to the presence of
Viparita Bhavana. Hence, the aim of Nididhyasana is to overcome Viparita Bhavana.
How to Overcome Viparita Bhavana

Viparita Bhavana is defined as the reality we bestow upon our sense of individuality.
Ordinarily, we are not even aware that this is a problem. We are quite happy to go on
strengthening this feeling in the belief that we are strengthening ourselves by doing so. The
habit of thinking in this way deepens and perpetuates Viparita Bhavana. Viparita Bhavana is
formed by habit - the habituated thought patterns of individuality.
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As seekers of Truth, once we are aware of this origin of Viparita Bhavana, we can
take effective action to undo all that we have falsely created. This undoing of the past
habituated thinking pattern is the purpose of Nididhyasana. We realise that we have built
up a personality based on the wrong notion that “I am Jiva”. And so the problem of
overcoming Viparita Bhavana is one of de-programming our thinking pattern. And the most
effective tool we have to do this de-programming is the “I am Brahman” thought.
Just as Viparita Bhavana was built up by repetition of the wrong notion of
individuality, so also it has to be dismantled by repeatedly replacing it with the right idea of
universality. That is the only way to overcome our habit-formed Viparita Bhavana.
Great effort was put into establishing these wrong notions, and so equally great
effort is needed to dislodge them from their seat in the intellect. This process is like an
internal war that is taking place in the intellect. The intellect of a seeker becomes a
Kurukshetra battlefield where the Brahmakara Vritti represents the Pandavas and the
Jivakara Vrittis represent the Kauravas. This battle goes on in the mind and intellect of a
seeker who is trying to liberate himself from all past wrong notions.
This then is the heart of the practice of Nididhyasana. It is a war. Indeed, many see
the Mahabharata war as representing this internal war, and gain much inspiration from the
Epic for this reason. The internal war is the only way to destroy the old treacherous notions
and reinstate the correct notions.
It is said, “Habits die hard”, but die they must!
The End Point of Nididhyasana

Thus wrong notions or Viparita Bhavana are removed by Nididhyasana. Manana or
application of reasoning is an aid in the process. As the student puts in more effort, he is
able to abide for longer and longer periods in contemplation. The intermittant abidance in
the Self is the first stage of success in meditation, and is called Savikalpa Samadhi. This is the
end point of Nididhyasana.
THE LEAP INTO SAMADHI

(Verses 55-58)
Introduction
A NOTE ON THE MEANING OF “VIKALPA”

The word comes from the root klp, meaning “to create”. The suffix vi can have two
meanings, as shown below. Hence the word Vikalpa can create confusion to students.
i) Vikalpa (with vi = very well) = distinct; ‘well-defined’ difference;
ii) Vikalpa (with vi = Vigata, not well) = doubt (knowledge ‘not well made’).
Its meaning as “property” in verses 49-51 arises because it is properties which make
one object ‘distinct’ from another. Its meaning as ‘doubt’ in Manana arises from ‘knowledge
not well-made’, i.e. a doubt still exists in the mind of the student. In this section, Vikalpa
means ‘difference’, as in Savikalpa Samadhi one still sees oneself as different from Brahman.
In Nirvikalpa Samadhi, the meditator is completely one with Brahman.
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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 ACHIEVEMENT SO FAR

Sravana: This removes the doubt as to WHAT is the central message of Vedanta; it
concerns doubts relating to Pramaana or means of knowledge.
Manana: This removes the doubt as to HOW Brahman can be realised; it is a doubt
concerning Prameya or knowledge, i.e. the object of knowing.
Nididhyasana: Starting from a firmly established conviction of the possibility of
identity with Brahman, one tries to make the thought of Brahman a single flow, unbroken or
uninterrupted. This is a problem that lies in the person concerned, i.e. the subject of
knowing. The flaws (Viparita) in the subject are the ‘doubts’ that are removed.
The next two verses are, as already mentioned, also from the Adhyatma Upanishad.
Verse 55: From Savikalpa to Nirvikalpa Samadhi

krÉÉiÉ×krÉÉlÉå mÉËUirÉerÉ , ¢üqÉÉSèkrÉårÉMüaÉÉåcÉUqÉç |
ÌlÉuÉÉiÉSÏmÉuÉÎŠ¨ÉÇ , xÉqÉÉÍkÉUÍpÉkÉÏrÉiÉå ||1.55||
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.
Savikalpa Samadhi, the end point of Nididhyasana, is characterised by intermittant

glimpses of the Self. This stage should not be mistaken to be the ultimate state of
perfection. There are yet further obstacles to be overcome. Savikalpa Samadhi still has to be
stabilised and perfected into Nirvikalpa Samadhi.
The subject of this verse is the journey from Savikalpa Samadhi to Nirvikalpa
Samadhi, the ultimate Goal of Vedantic Sadhana. It may be just theoretical for most of us,
but it is absorbing to know what happens at the highest level of spiritual life. One thing is
very clear from the Vedantic perspective – that God-realisation is not a mythical experience
shrouded in chance, uncertainty, mystery, history, culture or myth. It is a very precise
science, and is a scientific achievement of the highest order in the human intellect.
The Triputi or Triad of Meditator, Meditation and Meditated

9-10 In the Poorvaada (first half of a verse), the focus is immediately placed by Sri
Vidyaranya on the most essential point of this section of the journey – the Triputi. This is the
Triad of Dhyaatru-male (or Dhyaataa-female), Dhyaana and Dhyeya, i.e. the meditator, the
process (or effort) of meditation and that which is meditated upon. In other words, the
subject, the means, and the object.
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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.
The Dissolution of the Triputi

Whilst the thought “I am Brahman” still persists, the meditator still has the sense
that he is different from Brahman, and hence he is in the Savikalpa Samadhi state. However,
with continued application of effort to maintain this single thought, to make it a continuous
flow (Ekataanatvam) as we noted in the previous verse, the sense of individuality melts and
merges into this Brahmakara Vritti.
This marks the mergence of all the three aspects of the Triputi. The Triputi is no
longer three separately identifiable thoughts. They all merge into one. The meditator,
meditated and the meditation become one. This is an enormously significant achievement
in the practice of Samadhi.
The thought that had three components now loses its ‘compositeness’. One does not
feel that he is thinking anymore. This marks the exact point where Savikalpa Samadhi ends
and one enters Nirvikalpa Samadhi or complete mergence in Brahman. There is no sense of
individuality or separateness left anymore.
Curiosity may tempt us to imagine what this state is like. Is the transition like coming
out of a hot hydroponic tunnel into the cool breeze outside? Is it like walking into an air-
conditioned office in the hot desertland of Dubai? Is it like jumping off an old rickety bus and
stepping on board a jet aircraft? – These are all too mundane in comparison. Comfort is
certainly not a criterion for this experience. Even the comparison of stepping out of Earth’s
gravitational pull into space bears no resemblance to the freedom experienced in such an
elevated spiritual state.
We can only read the accounts of the sages and reflect upon them with amazement
and awe. Taking their success as inspiration, we can redouble our own efforts. Vidyaranyaji
has, indeed, found a perfect comparison for this state . . .
Simile of a Flame in a Windless Place

11-12 He equates the state of Nirvikalpa Samadhi to that of a flame burning in a
windless spot. The flame is without any flicker, it is constant and it represents a picture of
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absolute peace and calm. There is now only pure Sattwic awareness present, not a trace of
Rajasic movement or Tamasic sloth or heedlessness.
Man has not achieved a state greater than this at any time in history. This is the
pinnacle of spiritual blossoming. It is called variously by the terms God-realisation,
enlightenment, illumination, Nirvana, Cosmic Consciousness, and so on. In Yogic parlance,
the term is Samprajnata Samadhi for Savikalpa Samadhi, and Asamprajnata Samadhi for
Nirvikalpa Samadhi.
There is no problem in giving any number of different names, for each name
represents a different way of looking at the same state. All these terms describe the same
perfect state of peace. A rose called by any other name smells just the same. Scientifically, it
would be hard to get a clearer, more direct description than this Vedantic one!
Shorn of all cultural and religious associations, the above explanation of Nirvikalpa
Samadhi is something that people of any culture, country, religion or background can relate
to and understand. This state does not belong to any single religion or sect or creed, but to
all mankind.
Verse 56: Tracing the Brahmakara Vritti

uÉ×¨ÉirÉxiÉÑ iÉSÉlÉÏqÉ- , ¥ÉÉiÉÉ AmrÉÉiqÉ aÉÉåcÉUÉÈ |
xqÉUhÉÉSlÉÑqÉÏrÉliÉå , urÉÑÎijÉiÉxrÉ xÉqÉÑÎijÉiÉÉiÉç ||1.56||
vritti astu tadaaneem ajnaataa Though in Samadhi there is no cognition of the

13
mental function (Brahmakara Vritti)
14 api aatma gocharaah; having the Self as its object,
15 smaranaad anumeeyante this is inferred from the recollection after
16 vyutthi tasya samutthitaat. coming out of Samadhi that one had experienced it.
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.
Subtleness of the Brahmakara Vritti

13-14 In the last verse, we were told that the meditator who is in the state of
Samadhi loses awareness of himself as the meditator. There is no thought of the subject of
meditation. Then follows the dropping of the process of meditation itself; there is no idea of
‘doing’ meditation. All that is left is the faint, extremely subtle BKV, which is the object of
meditation.
Due to the extreme subtleness of the Vritti, it escapes the radar of the mind and
cannot be detected by it. We have already described the fact that the ‘compositeness’ of
thought no longer exists at this stage as there is no meditator and no meditation. Hence,
even the object of meditation is said in this line to be uncognised, though not denied.
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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.
An Anomaly: Recollection After Samadhi

The question posed is that if the BKV is so subtle and can hardly be cognised, why
not just deny it altogether? Then the problem is over. Why still persist in saying it is there in
a very subtle state? There is good reason for this, and is explained in the next ine.
15-16 When the meditator comes out of his Samadhi state, he remembers all that he
experienced. This recollection is very significant. It shows that there was the presence of the
BKV during the Samadhi. An experience can only take place in thought. Thought has to be
present in every experience. Since the experience of Samadhi can be recollected, there must
have been the presence of the BKV thought.
The presence of the BKV thought is thus confirmed by inferrence, although it is not
cognised. If we deny the BKV thought completely, then we run into the problem that the
entire experience of Samadhi would not be recollectable. This would falsify any report of the
meditator when he comes out of meditation. It will render any report null and void.
Hence, it is scientifically important not to deny the existence of the BKV altogether
while one is in Samadhi, even though the meditator is not able to cognise it.
Verse 57: How Brahmakara Vritti Continues Without “I”

uÉ×Ì¨ÉlÉÉqÉlÉÑuÉ×Ì¨ÉxiÉÑ , mÉërÉilÉÉiÉç mÉëjÉqÉÉSÌmÉ |
ASØ¹ÉxÉM×üSprÉÉxÉ , xÉÇxMüÉUxÉÍcÉuÉÉ°uÉåiÉç ||1.57||
vrittinaam anuvrittih tu The ceaseless flow of the Brahmakara Vrittis

17
(without the “I” being present)
18 prayatnaat prathamaad api; is due to the initial momentum of effort imparted;
19 adrishta asakrid abhyaasa aided by the merits gained by constant efforts
20 samskaara sachivaad bhavet. which created strong impressions (of Samadhi).
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.
Another Anomaly: Who is Present in Samadhi?

Another anomaly is dealt with in this verse: Every experience needs not only a
thought as we have just seen, but also an experiencer. There has to be someone who
experiences it. In the absence of the person, how is the experience going to continue?
17 We have said that in Samadhi the sense of “I” is not present. If that is the case,
then who is it that experiences the Samadhi? Where is that person? How is the Samadhi
state continuing without the “I”? Such a thing is not scientifically possible.
An Example to Illustrate the Problem: Here Acharyaji gave an example to make the
anomaly very clear. A visitor walks into a place and sees everything in perfect order. The
lawn is trimmed, the plants are growing well, everything around is neat and tidy. When he
sees such a state, he can infer that some gardener is looking after or maintaining the
premises. It cannot just be happening like that on its own.
Tu, Api: These words are used to refer to the wonder of how the experience of
Samadhi is continuing without the sense of “I” being there. This brings out the scientist in Sri
Vidyaranyaji. He answers as follows:
The Initial Momentum of Effort

18 The initial force, strength or effort that went into establishing the BKV thought
before going into the Nirvikalpa Samadhi state is, according to Sri Vidyaranyaji, said to be
the force which sustains the BKV thought during the duration of the Samadhi. The greater
that force, the longer will the meditator remain in Samadhi.
This is quite an amazing revelation about the meditative state, and deserves the
respect of consideration not only from spiritual seekers but from the scientific community. It
is a key statement that answers a valid anomaly.
However, momentum, although it is the major factor, is not the only factor. Two
other factors assist momentum. They are:
Good Karma & Sincere Striving

19-20 i) Adrishta: “our good Karma”. The good Karma is called Punya or merit. It has
accumulated from the past, which could mean many births. All the accumulated merit aids
us in remaining in Nirvikalpa Samadhi.
There is one very good reason which explains this. Good deeds bring merits which
are associated with all the joys of life; even good sleep comes only through merits. The
opposite is bad deeds, criminal acts, uncharitable acts, etc, which bring Paapa or demerits,
and which are associated with the sorrows of life. Since Nirvikalpa Samadhi brings one the
highest form of joy called Bliss, it is reasonable to say that our merit makes some
contribution towards the experience. Paapa cannot produce such an experience.
ii) Asakrid Abhyaasa Samskaara: The second assistant contributor is Purushaartha,
i.e. the constant efforts made previously to establish oneself in Nirvikala Samadhi. No effort
is wasted. All attempts to be in Samadhi, all the time spent in practising meditation, even
those that have not produced any apparent good results, even those which may appear to
be complete failures – they all add up to creating the right conditions to provide a push to
the meditator when he finally succeeds in attaining Nirvikalpa 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.
Verse 58: Attainment of Nirvikalpa Samadhi

rÉjÉÉ SÏmÉÉå ÌlÉuÉÉiÉxjÉ , CirÉÉÌSÍpÉUlÉåMükÉÉ |
pÉaÉuÉÉÌlÉqÉqÉåuÉÉjÉïqÉç- , AeÉÑïlÉÉrÉ lrÉÃmÉrÉiÉç ||1.58||
21 yathaa deepah nivaata stha By the example of a flame in a breezeless spot;

22 iti aadibhih anekadhaa; and by various other ways,
23 bhagavaan imam eva artham Sri Krishna conveys the same idea
24 arjunaaya nyaroopayat. to Arjuna, by giving many clear examples.
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.
DHARMA VERSES KARMA

(Verses 59-60)
Verse 59: Dharma Takes the Place of Karma

AlÉÉSÉÌuÉWû xÉÇxÉÉUå , xÉÎgcÉiÉÉÈ MüqÉïMüÉåOûrÉÈ |
AlÉålÉ ÌuÉsÉrÉÇ rÉÉÎliÉ , zÉÑ®Éå kÉqÉÉåï ÌuÉuÉkÉïiÉå ||1.59||
0 As a result of this Nirvikalpa Samadhi state:

1 anaadau iha samsaare Over countless ages in this beginningless world
2 sanchitaah karma kotayah; the results of innumerable actions have piled up.
3 anena vilayam yaanti All of them in total are destroyed (in Samadhi),
4 shuddhah dharmah vivardhate. and pure Dharma begins to grow.
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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.
Life Centred on DHARMA

Now we look at the Laws of Dharma as applicable to Karma under the condition of
spiritual enlightenment, i.e when one attains Nirvikalpa Samadhi. Again, two Dharmic
principles govern Karma under this condition, and they are totally different from the above:
3 i) Destruction of All Karma: Under the condition of spiritual perfection, we note
with amazement how the whole bundle of past Karma, called Sanchita Karma, gets
destroyed all at once at the moment of realisation of our spiritual identity. We shall see the
logic behind this in a short while.
4 ii) Spontaneous Expression of Dharma: The second Law that applies to Karma in the
state of perfection is that there is a spontaneous expression of Dharma. Due to the increase
of Purity, such a perfect person expresses in his life in the clearest manner everything that is
ideal regarding conduct and behaviour. He becomes an embodiment of Dharma. His actions
do not produce any Karma as there is no element of the Ego in them. This is the perfect way
in which to act in the world – it leaves no trace behind.
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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.
The Logic of Destruction of All Karma at the Moment of Realisation

We mentioned earlier that one’s total bundle of Karma gets nullified at the moment
of attaining Nirvikalpa Samadhi. There are two explanations for this given in our scriptures:
i) Karma Operates Only in Phenomenal Reality:

Take the example of a dream. On awakening from a dream, the whole dream is
nullified. It has no relevance in the waking state. A person who steals in dream cannot be
punished in the waking state for his crime. In the same way, Karma functions only on the
phenomenal plane and not on the Absolute plane. One who awakens to Absolute Reality, as
in Nirvikalpa Samadhi, becomes absolved of all Karma.
ii) Karma Belongs Only to the Ego:

The body-mind-intellect-speech (known as Karya-Karana Sanghaata) are the Ego’s
instruments. Through them the Ego performs actions which accumulate Karma. The
instruments cannot be held responsible for the deeds done; it is the Ego that is really
responsible. Upon realisation, the ego-personality is destroyed by Self-knowledge. It is not
there to take the enjoyment or punishment of Karma. Hence the entire Sanchita file has to
be closed with the remark “Client Deceased” written across it! With the death of the Jiva,
the Karma file can be discarded. When “Aham Brahmasmi” reigns, “Aham Jeevosmi” has to
evacuate the place. The two cannot co-exist.
These two explanations help us to understand the truth of the Upanishadic
statement, “Jnana gives Mukti”. We become liberated from our Karma. That is the true
meaning of Mukti or liberation.
Verse 60: “A Rain-Cloud of Dharma”

kÉqÉïqÉåkÉÍqÉqÉÇ mÉëÉWÒûÈ , xÉqÉÉÍkÉÇ rÉÉåaÉÌuÉ¨ÉqÉÉÈ |
uÉwÉïirÉåwÉ rÉiÉÉå kÉqÉÉï- , ÅqÉ×iÉkÉÉUÉÈ xÉWûxÉëzÉÈ ||1.60||
5 “dharma megham” imam praahuh “A Cloudburst of Dharma” – thus is described

6 samaadhim yoga vittamaah; Samadhi by those who have mastered Yoga.
7 varshati esha yatah dharma For the sage enjoys the Nectar of Dharma
8 amrita dhaaraah sahasrashah. that pours forth non-stop in countless showers.
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.
The Genesis of Hindu Dharma Shastras

What comes naturally to a saint, others have to apply effort to emulate. The saint
sets the standard for others to follow. Acharyaji quoted the following words in support:
Siddhasya lakshanaani, Saadhakasya saadhanaani.
“What is indicated by the Siddha, is to be followed by the Sadhaka.”
What is compiled in the law-books is nothing but how the saints have actually lived.
This is the origin of the Laws of Dharma or righteousness, as we find in the Manu Smriti, the
Yajnavalkya Smriti, the Bhagavad Geeta, etc. Dharma, as laid out in the Law books, has its
source in the life of spiritually enlightened sages.
By living in accordance with Dharma, we stand the best chance of cultivating all the
virtues of life to make our lives as fragrant as the lives of saints. Sri Vidyaranya thus
pinpoints the genesis of Dharma as being the life lived spontaneously by a realised being.
Dharma comes effortlessly to a man of God.
At the impersonal, universal level, Dharma is the natural Law that governs the
Cosmic Order. The motion of the planets is in obedience to precise cosmic laws. The
development of Science is made possible only because everything in Nature is governed so
meticulously and precisely by universal laws. As scientists discover these laws, scientific
progress is made, and technology advances to keep pace with this progress.
*****
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DHARMA – THE FRUIT OF NIRVIKALPA SAMADHI
(Verses 61-64)
Verse 61: Rooting Out Viparita & Sanchita

AqÉÑlÉÉ uÉÉxÉlÉÉeÉÉsÉå , ÌlÉzzÉåwÉÇ mÉëÌuÉsÉÉÌmÉiÉå |
xÉqÉÔsÉÉålqÉÔÍsÉiÉå mÉÑhrÉ- , mÉÉmÉÉZrÉå MüqÉïxÉgcÉrÉå ||1.61||
1 amunaa vaasanaa jaale By this Samadhi, the entire network of desires

2 nihshesham pravilaapite; is completely annihilated, and
3 samoolonmoolite punya fully uprooted are all merits and
4 paapaakhye karma sanchaye. demerits of all accumulated actions.
Verse 62: Taking Delivery of the Truth

uÉÉYrÉqÉmÉëÌiÉoÉlkÉÇ xÉiÉç , mÉëÉYmÉUÉå¤ÉÉuÉpÉÉÍxÉiÉå |
MüUÉqÉsÉMüuÉ¯ÉåkÉqÉç- , AmÉUÉå¤ÉÇ mÉëxÉÔrÉiÉå ||1.62||
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.
The Analogy: “Manmohan’s Dream Car”

In this nice little story, you and I are Manmohan – one whose mind has been
enchanted. By what? By a strong desire to possess a particular car.
Manmohan dreams of the car often, until one day he actually takes time to go to the
showroom of a car dealer and see it for himself. The Car represents identity with Brahman,
our goal. The first stage towards that goal is to go to the showroom of the Guru’s Ashram
and learn about the Car directly from the Guru-salesman there, the perfect Master.
The salesman explains to Manmohan all the technical details about the car in the
showroom. This represents Sravana. In this stage Manmohan gets all the knowledge he
requires about the car that is going to give him great happiness, which represents Absolute
Bliss and peace.
Manmohan is very impressed by what the saleman tells him. He has his own few
doubts about the capabilities of the car. He asks the salesman to clear these doubts. They
are simple things like the fuel consumption of the car, the AC system installed in it, whether
the transmission system is automatic or manual, the boot capacity, etc. Having received
satisfactory replies to these, he prepares to leave the showroom. This represents the
Manana stage when all doubts are cleared.
91
Before leaving the showroom, Manmohan does not forget to get all the details of the
cost of the car. That is uppermost in his mind as he wants to soon possess the car. The price
of the car represents 100% Chitta Shuddhi or freedom from all other desires except that for
the Car; and 100% Chitta Ekagrata or one-pointed thought of the Car alone. Manmohan
needs to renounce many things he would have liked to do but which he knows he cannot as
he needs to save every rupee for the car. He lives very frugally and simplifies his lifestyle. His
whole mind is centred on acquiring the car of his dreams.
It is quite an expensive car he has chosen. He does not have the money all at once. It
is going to take a pretty long time for him to earn the required sum. Until he pays every
instalment of the price, he cannot take delivery of the vehicle and it will remain in the
showroom. The hard work to earn the money represents the Nididhyasana stage. Until all
traces of desire and all Karmas are burnt, he cannot take delivery of the Car.
Every now and then Manmohan pays an instalment towards the car. Each instalment
represents a glimpse of the goal. This is the state of Savikalpa Samadhi. Manmohan is
getting closer and closer to his goal with each payment.
After many months’, may be years’, of hard work, Manmohan finally manages to pay
off his last instalment. He can now sign and seal the deal. This signing represents Nirvikalpa
Samadhi. With that, major changes start taking place in his life.
How Ownership of the “Car” Affects Manmohan’s Life

Manmohan is about to acquire the car he dreamt of! He has just sealed the deal and
it will not be long before he becomes the owner of the Car. This is what now happens in
quick succession (Verse 61 & 62):
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 |
oÉÑÎ®mÉÔuÉïM×üiÉÇ mÉÉmÉÇ , M×üixlÉÇ SWûÌiÉ uÉÌ»ûuÉiÉç ||1.63||
1 paroksham brahma vijnaanam The INDIRECT knowledge of Brahman,

2 shaabdam deshika poorvakam; as generated earlier by the words of the Guru,
3 buddhi poorva kritam PAAPAM is to SINS, even those unconsciously committed,
4 kritsnam dahati vahnivat. like unto fire that burns them up. (It burns the SINS)
Verse 64: Direct Knowledge Burns the Sinner!

AmÉUÉå¤ÉÉiqÉÌuÉ¥ÉÉlÉÇ , zÉoSÇ SåÍzÉMümÉÔuÉïMüqÉç |
xÉÇxÉÉUMüÉUhÉÉ¥ÉÉlÉ , iÉqÉxÉ¶ÉÉhQûpÉÉxMüUÈ ||1.64||
5 aparoksha aatma vijnaanam However, the DIRECT experience of the Self,

6 shaabdam deshika poorvakam; as generated earlier by words of the Guru,
7 samsaara kaarana AJNAANA is, to the very cause of worldly life, IGNORANCE,
tamasah cha andah which is darkness itself, and the seed of sin,
8
bhaaskarah. like unto the scorching sun! (It burns the ROOT of Sin)
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.
“Paroksha Jnana” in the Present Context

1 Paroksha Jnana is not simply what has been heard from the Guru as described
earlier by the term Sravana. The term Vijnaanam indicates there is something more to it
than just Sravana. After Sravana, the student reflects upon the knowledge in order to clear
out all the doubts regarding what was heard. This has been described as Manana. Finally,
the process of Nididhyasana gets under way to clear out one’s latent Vasanas which still
prevent the student from grasping the full knowledge.
The Paroksha Jnana referred to here is the state of knowledge that comes after
Nididhyasana has been completed and Savikalpa Samadhi has just been reached. In other
words it is the full maturity of the knowledge reached in the student’s mind. It is knowledge
that has been thoroughly assimilated by the student.
The Irreplaceable Role of the Guru

2 Deshika is the Guru. One may ask why can we not obtain this knowledge by
reading the scriptures ourselves? This question has already been dealt with, but something
more is now added to that answer.
The teacher lifts the student up and gives him a push through the power of his pure
mind. The student gets inner strength to walk forward on the path because of the presence
93
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.
What Does Paroksha Jnana Achieve?

3 Once Savikalpa Samadhi is reached, one can safely say that the entire past Karma
of the student is wiped off as a slate is wiped clean.
When it is said here that all Paapa is washed away, it is supposed to include all Punya
as well. Vedanta does not differentiate between the two. Both are considered to be
creations in the realm of relativity, as both lead to rebirth. Both hinder one’s progress. Both
are burned by the fire of knowledge.
Buddhi Poorva could be interpreted in two ways, both being valid:
i) as “even those sins that were committed unknowingly;” or
ii) as “those committed prior to the hearing of knowledge.”
4 The burning is not just to be regarded as a fruit of the Sadhana in a sense that it
encourages one to practice the Sadhana. No, it is in the sense of an actual fact – it actually
happens. The point to note is that Paroksha Jnana is not to be under-estimated. In itself it is
powerful enough to accomplish the burning of all one’s Karma, no matter how ancient.
“Aparoksha Jnana” in the Present Context

5-6 The same term Vijnaanam is used again, indicating a meaning deeper than just
Jnana. Aparoksha Jnana refers to the arrival at the state of Nirvikalpa Samadhi. Between
Savikalpa and Nirvikalpa Samadhi what has happened is that the knowledge has taken firm
root in the seeker and become fully established so that the seeker is in uninterrupted
communion with the Self.
7 The most significant change that has taken place is that Ajnaana or Root Ignorance
is eradicated totally. By this destruction of Ajnaana, the very cause of all Karma is removed.
No more can any new Karma accrue to the seeker. The “sinner” himself is destroyed.
8 The same simile of fire is used to represent the burning away of Ajnaana. The word
‘Bhaaskarah’ means the scorching summer sun. The piercing mind of the Indian philosopher
differentiates between the various types of sun that one experiences from one season to
the next. In fact, the sun has been given 12 names for that reason only, one for each month.
These names indicate the nature of the sun during a particular month.
Of these 12, the midsummer midday sun is the hottest. It is literally scorching in the
Indian sub-continent. The name for this sun is Bhaaskarah. It is used to show that Ajnaana
has been completely burnt out, never to trouble the seeker again. The seeker has attained
illumination. All darkness is removed forever. The very seed of sin is removed.
In comparison to Paroksha Jnana, where would this stand on a scale of achievement?
If Paroksha Jnana achieved so much, what to speak of Aparoksha Jnana. It is indescribable.
Its value cannot be measured. All re-birth comes to an end. The soul has found union with
the Supreme Soul. All sense of individuality has been obliterated forever. There is just
nothing to compare this achievement with. It stands in a class of its own.
94
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.
Verse 65: Summary of the Whole Text

CijÉÇ iÉüÉÌuÉuÉåMÇü ÌuÉkÉÉrÉ , ÌuÉÍkÉuÉlqÉlÉxxÉqÉÉkÉÉrÉ |
ÌuÉaÉÍsÉiÉxÉÇxÉ×ÌiÉoÉlkÉÈ mÉëÉmlÉÉåÌiÉ , mÉUÇ mÉSÇ lÉUÉå lÉ ÍcÉUÉiÉç ||1.65||
ittham tattwa vivekam In this way, 1. By distinguishing the Self

1
vidhaaya by the process shown in the scriptures;
vidhivat and, 2. In accord with scriptural injunctions,
2
manah samaadhaaya; getting the mind to be absorbed upon It.
3 vigalita samsriti bandhah Then, 3. The bondage of Samsara comes to an end;
praapnoti param padam and, 4. The Supreme Bliss is attained
4
narah na chiraat. by man without any delay.
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:
A. THE MEANS: THE SADHANA STAGE
1. Distinguishing the Self from the Non-Self

1 Tattwa is the “Self or Satchidananda Brahman”. That is the essential Truth that is
being sought. This Truth is distinguished from either the three Shareeras or bodies; or from
the five Koshas or sheaths. Both refer to the Upadhis through which the Truth is reflected.
Vidhaaya: “the means of knowing”. The process of distinguishing the Truth in this
particular text is “Anvaya-Vyatireka”, i.e. examining the presence or absence of various
factors and seeing which is continuous and which drops off. The examination is done
through scanning all four states of consciousness, namely, the waking, dream, deep sleep
and the Turiya or ‘Fourth’ state of enlightenment.
It is found that the Self is the only factor which remains present in all four states. The
factor of Avidya is present in the first three states only but not in Turiya. The factor of mind
(the subtle body) is present only in the first two states, not the third and fourth states. And
finally, the awareness of the gross body is present only in the waking state and absent in the
other three states. Thus it is proved beyond doubt that the Self continues in all states.
2. Absorption in the Self

2 This Pada represents the entire Sadhana by which the Sadhaka gets established in
or abides in the Self. It covers spiritual practice from the time of Sravana, through Manana
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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).
B. THE GOAL: WHAT IS ACCOMPLISHED
3. Liberation From Samsara

3 From Savikalpa Samadhi the seeker progresses to Nirvikalpa Samadhi. Acharyaji
quoted the line below to summarise what is achieved through attaining Nirvikalpa Samadhi.
Aatyantika suhkha nivritti, paramananda praapti.
Complete cessation of sorrow, and the attainment of Supreme Bliss of the Self.
Seen from the standpoint of relative existence, the achievement is described as
Liberation from the cycle of births and deaths. This Liberation brings an end to all sorrow.
4 From the Absolute standpoint, the achievement is described in a positive way as
being the attainment of Supreme Bliss. This happens simultaneously, “without any delay”,
as sorrow comes to an end. It is other side of the same coin of experience.
Every Chapter of this Book is regarded as a complete, independent text in itself. Thus
concludes the First Chapter of Panchadashee.
*****
GRATITUDE TO ACHARYAJI
Acharyaji, Pujya Sri Swami Advayanandaji Maharaj,

Director of Chinmaya International Foundation, Veliyanad, Ernakulam District, Kerala.
*****
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PANCHADASI - 01
Tattwa Viveka
Split-Sandhee Samskrit Format

(to Assist Beginners in Identifying the Words)
|| mÉgcÉSzÉÏ mÉëjÉqÉç-AÉå ÅkrÉÉrÉÈ ||

|| iÉüÉ ÌuÉuÉåMüÈ ||
lÉqÉÈ ´ÉÏ zÉƒ¡ûUÉlÉlS , aÉÑÂ mÉÉSè-AÉ-qoÉÑeÉlqÉlÉå |

xÉÌuÉsÉÉxÉ qÉWûÉ qÉÉåWû , aÉëÉWû aÉëÉxÉæMü MüqÉïhÉå ||1.1||
iÉiÉç mÉÉSè-AÉ-qoÉÑÂWû ²Ç² , xÉåuÉÉ ÌlÉqÉïsÉ cÉåiÉxÉÉqÉç |

xÉÑZÉ oÉÉåkÉÉrÉ iÉüÉxrÉ , ÌuÉuÉåMçü-AÉå ÅrÉÇ ÌuÉkÉÏrÉiÉå ||1.2||
zÉoS xmÉzÉïç-AÉ"-SrÉç-AÉå uÉå±É , uÉæ ÍcÉ§rÉÉeÉç eÉÉaÉUå , mÉ×jÉMçü |

iÉiÉç-AÉå ÌuÉpÉ£üÉ iÉiÉç xÉÇÌuÉSè , LMü ÃmrÉÉlÉç-lÉ ÍpÉ±iÉå ||1.3||
iÉjÉÉ xuÉmlÉå Å§É uÉå±Ç iÉÑ , lÉ ÎxjÉUÇ eÉÉaÉUå ÎxjÉUqÉç |

iÉSè pÉåSè-AÉå ÅiÉ-xÉç iÉrÉÉåÈ xÉÇÌuÉSè , LMü ÃmÉÉ lÉ ÍpÉ±iÉå ||1.4||
xÉÑmiÉç-AÉå-ÎijÉ iÉxrÉ xÉÉæwÉÑmiÉ , iÉqÉç-AÉå oÉÉåkÉç-AÉå pÉuÉåiÉç xqÉ×ÌiÉÈ |

xÉÉ cÉç-AÉ-uÉoÉÑ® ÌuÉwÉrÉç-"AÉ- , uÉoÉÑ®Ç iÉiÉç iÉSÉ iÉqÉÈ ||1.5||
xÉ oÉÉåkÉç-AÉå ÌuÉwÉrÉÉSè ÍpÉ³Éç-AÉå , lÉ oÉÉåkÉÉiÉç xuÉmlÉ oÉÉåkÉuÉiÉç |

LuÉÇ xjÉÉlÉ §ÉrÉå ÅmÉç-rÉç LMüÉ , xÉÇÌuÉiÉç iÉ²Sè ÌSlÉ-AÉ-liÉUå ||1.6||
qÉÉxÉç-AÉ-oS rÉÑaÉ MüsmÉåwÉÑ , aÉiÉÉ aÉqrÉåwÉç-uÉç AlÉåMükÉÉ |

lÉç-AÉå-SåÌiÉ lÉç-AÉ-xiÉqÉç-L-iÉç-rÉç LMüÉ , xÉÇÌuÉSè LwÉÉ xuÉrÉÇ mÉëpÉÉ ||1.7||
CrÉqÉç AÉiqÉÉ mÉUç-AÉ"-lÉlSÈ , mÉU mÉëåqÉç-AÉ"-xmÉSÇ rÉiÉÈ |
qÉÉ lÉ pÉÔuÉÇ ÌWû pÉÔrÉÉxÉqÉç , CÌiÉ mÉëåqÉç-AÉ"-iqÉlÉç-D"-¤rÉiÉå ||1.8||
iÉiÉç mÉëåqÉç-AÉ"-iqÉç-AÉ-jÉïqÉç AlrÉ§É , lÉç-Lå-uÉqÉç AlrÉç-AÉ-jÉïqÉç AÉiqÉlÉÈ |

AiÉ-xÉç iÉiÉç mÉUqÉÇ iÉålÉ , mÉUqÉç AÉlÉlSiÉç-"AÉ"-iqÉlÉÈ ||1.9||
CijÉÇ xÉcÉç-ÍcÉiÉç-mÉUç-AÉ"-lÉlS , AÉiqÉÉ rÉÑYirÉÉ iÉjÉÉ ÌuÉkÉqÉç |
mÉUÇ oÉë¼ , iÉrÉÉå-zÉç cÉç-Lå-YrÉÇ , ´ÉÑiÉç-rÉç AliÉåwÉç-F-mÉÌSzrÉiÉå ||1.10||
ApÉÉlÉå , lÉ mÉUÇ mÉëåqÉ | pÉÉlÉå , lÉ ÌuÉwÉrÉå xmÉ×WûÉ |

AiÉç-AÉå pÉÉlÉå ÅmÉç-rÉç ApÉÉiÉ-AÉ-xÉÉæ , mÉUqÉç AÉlÉlSiÉç-"AÉ"-AiqÉlÉÈ ||1.11||
97
AkrÉåiÉ× uÉaÉï qÉkrÉ xjÉ , mÉÑ§Éç-AÉ-krÉrÉlÉ zÉoS uÉiÉç |
pÉÉlÉå ÅmÉç-rÉç ApÉÉlÉÇ pÉÉlÉxrÉ , mÉëÌiÉoÉlkÉålÉ rÉÑerÉiÉå ||1.12||
mÉëÌiÉoÉlkÉç-AÉå ÅÎxiÉ pÉÉiÉç-D-ÌiÉ , urÉuÉWûÉUç-AÉ-Wïû uÉxiÉÑÌlÉ |

iÉlÉç-ÌlÉUxrÉ ÌuÉÂ®xrÉ , iÉxrÉç-AÉå-imÉÉSlÉqÉç EcrÉiÉå ||1.13||
iÉxrÉ WåûiÉÑÈ xÉqÉÉlÉÉÍpÉ- , WûÉUÈ , mÉÑ§É-kuÉÌlÉ-´ÉÑiÉÉæ |
CWèû-AÉ-lÉÉÌS-Uç AÌuÉ±-Lå-uÉ , urÉÉqÉÉåWèû-Lå-Mü ÌlÉoÉlkÉlÉqÉç ||1.14||
AkrÉÉUÉåmÉç-AÉ-mÉuÉÉSÉ-prÉÉÇ , ÌlÉzmÉëmÉgcÉÇ mÉëmÉgcrÉiÉå |

ÍzÉzrÉÉlÉÉÇ oÉÉåkÉ ÍxÉSèkrÉÉjÉïÇ , iÉüÉ¥ÉÉÈ MüÎsmÉiÉÇ mÉÑUÉÈ ||1.14.1||
ÍcÉSÉlÉlSqÉrÉ oÉë¼ , mÉëÌiÉÌoÉqoÉ xÉqÉÎluÉiÉÉ |

iÉqÉç-AÉå UeÉÈ xÉüÉ aÉÑhÉÉ , mÉëM×üÌiÉ-Uç Ì²ÌuÉkÉÉ cÉ xÉÉ ||1.15||
xÉÎŠSÉlÉlSqÉrÉ oÉë¼, mÉëÌiÉÌoÉqoÉ xÉqÉÎluÉiÉiuÉå xÉÌiÉ |

xÉüÉ UeÉ-xÉç iÉqÉç-AÉå aÉÑhÉç-AÉ"-iqÉMüiuÉÇ, mÉëM×üiÉåÈ sÉ¤ÉhÉqÉç ||1.15.1||
xÉüÉ zÉÑ®è-rÉç AÌuÉzÉÑÎ®-prÉÉÇ , qÉÉrÉ-"AÉ-ÌuÉ±å cÉ iÉå qÉiÉå |

qÉÉrÉÉ ÌoÉqoÉç-AÉå uÉzÉÏM×üirÉ , iÉÉÇ xrÉÉiÉç xÉuÉï¥É DµÉUÈ ||1.16||
AÌuÉ±ç-"AÉ-uÉzÉaÉ-xÉç iÉç-uÉç AlrÉ-xÉç , iÉSè uÉæÍcÉ§rÉÉSè AlÉåMükÉÉ |

xÉÉ MüÉUhÉ zÉUÏUÇ xrÉÉiÉç , mÉëÉ¥É-xÉç iÉ§Éç-AÉ-ÍpÉqÉÉlÉuÉÉlÉç ||1.17||
iÉqÉÈ mÉëkÉÉlÉ mÉëM×üiÉå-xÉç , iÉSè pÉÉåaÉÉrÉç-L"-µÉUç-AÉ"-¥ÉrÉÉ |

ÌuÉrÉiÉç mÉuÉlÉ iÉåeÉç-AÉå ÅqoÉÑ , pÉÑuÉç-AÉå pÉÔiÉÉÌlÉ eÉÍ¥ÉUå ||1.18||
xÉüÉç-AÉÇ-zÉæÈ mÉgcÉÍpÉ-xÉç iÉåwÉÉÇ , ¢üqÉÉSè kÉç-"D-ÎlSìrÉ mÉgcÉMüqÉç |

´ÉÉå§É iuÉaÉç AÍ¤É UxÉlÉ , bÉëÉhÉç-AÉ"-ZrÉqÉç EmÉeÉÉrÉiÉå ||1.19||
iÉæ-Uç AliÉÈMüUhÉÇ xÉuÉæï-Uç , uÉ×Ì¨É pÉåSålÉ iÉSè Ì²kÉÉ |

qÉlÉç-AÉå ÌuÉqÉzÉï ÃmÉÇ xrÉÉSè , oÉÑÎ®È xrÉÉlÉç-ÌlÉ¶ÉrÉç-AÉ"-ÎiqÉMüÉ ||1.20||
UeÉç-AÉå ÅÇzÉæÈ mÉgcÉÍpÉ-xÉç iÉåwÉÉÇ , ¢üqÉÉiÉç MüqÉåïÎlSìrÉÉÌlÉ iÉÑ |

uÉÉMçü mÉÉÍhÉ mÉÉS mÉÉrÉç-F-mÉxÉç- , jÉç-AÉ-ÍpÉkÉÉlÉÉÌlÉ eÉÍ¥ÉUå ||1.21||
iÉæÈ xÉuÉæïÈ xÉÌWûiÉæÈ mÉëÉhÉç-AÉå , uÉ×Ì¨É pÉåSÉiÉç xÉ mÉgcÉkÉÉ |

mÉëÉhÉç-AÉå ÅmÉÉlÉÈ xÉqÉÉlÉ-zÉç cÉç-AÉå- , -SÉlÉ urÉÉlÉÉæ cÉ iÉå mÉÑlÉÈ ||1.22||
oÉÑÎ® MüqÉåïÎlSìrÉ mÉëÉhÉ , mÉgcÉMæü-Uç qÉlÉxÉÉ ÍkÉrÉÉ |

zÉUÏUÇ xÉmiÉSzÉÍpÉÈ , xÉÔ¤qÉÇ iÉsÉç-ÍsÉ…¡ûqÉç EcrÉiÉå ||1.23||
mÉëÉ¥É-xÉç iÉ§Éç-AÉ-ÍpÉqÉÉlÉålÉ , iÉæeÉxÉiuÉÇ mÉëmÉ±iÉå |

ÌWûUhrÉaÉpÉïiÉÉqÉç DzÉ-xÉç , iÉrÉÉå-Uç urÉÌ¹ xÉqÉÌ¹iÉÉ ||1.24||
xÉqÉÌ¹-Uç DzÉÈ xÉuÉåïwÉÉÇ , xuÉÉiqÉ iÉÉSÉiqrÉ uÉåSlÉÉiÉç |

iÉSè ApÉÉuÉÉiÉç iÉiÉç-AÉå ÅlrÉå iÉÑ , MüjrÉliÉå urÉÌ¹ xÉÇ¥ÉrÉÉ ||1.25||
iÉSè pÉÉåaÉÉrÉ mÉÑlÉ-Uç pÉÉåarÉ , pÉÉåaÉç-AÉ"-rÉiÉlÉ eÉlqÉlÉå |
98
mÉgcÉÏMüUÉåÌiÉ pÉaÉuÉÉlÉç , mÉëirÉåMÇü ÌuÉrÉSè AÉÌSMüqÉç ||1.26||
Ì²kÉÉ ÌuÉkÉÉrÉ cÉç-Lå-Mçü-Lå-MÇü , cÉiÉÑkÉÉï mÉëjÉqÉÇ mÉÑlÉÈ |

xuÉ xuÉç-L-iÉU Ì²iÉÏrÉç-AÉÇ-zÉæ-Uç , rÉÉåeÉlÉÉiÉç mÉgcÉ mÉgcÉ iÉå ||1.27||
iÉæ-Uç AhQû-xÉç iÉ§É pÉÑuÉlÉÇ , pÉÉåarÉ pÉÉåaÉç-AÉ"-´ÉrÉç-AÉå-°uÉÈ | ||1.28.1||
ÌWûUhrÉaÉpÉïÈ xjÉÔsÉç-L ÅÎxqÉlÉç , SåWåû uÉæµÉÉlÉUç-AÉå pÉuÉåiÉç | ||1.28.2||
iÉæeÉxÉÉ ÌuÉµÉiÉÉÇ rÉÉiÉÉ , SåuÉÌiÉrÉïXèû lÉUç-AÉ"-SrÉÈ ||1.28.3||
iÉå mÉUÉaÉç SÍzÉïlÉÈ mÉëirÉMçü , iÉüÉ oÉÉåkÉ ÌuÉuÉÎeÉïiÉÉÈ |

MÑüuÉïiÉå MüqÉï pÉÉåaÉÉrÉ , MüqÉï MüiÉÑïÇ cÉ pÉÑgeÉiÉå ||1.29||
lÉ±ÉÇ MüÐiÉÉ CuÉç-AÉ"-uÉiÉÉïSè , AÉuÉiÉÉïiÉç AUqÉÉzÉÑ iÉå |

uÉëeÉliÉç-AÉå eÉlqÉlÉç-AÉå eÉlqÉ , sÉpÉliÉå lÉç-Lå-uÉ ÌlÉuÉ×ïÌiÉqÉç ||1.30||
xÉiMüqÉï mÉËUmÉÉMüÉiÉç iÉå , MüÂhÉÉÌlÉÍkÉlÉç-AÉå-®ØiÉÉÈ |

mÉëÉmrÉ iÉÏUiÉ-Uç EcNûÉrÉÉÇ , ÌuÉ´ÉÉqrÉÎliÉ rÉjÉÉ xÉÑZÉqÉç ||1.31||
EmÉSåzÉqÉç AuÉÉmrÉç-Lå-uÉqÉç , AÉcÉÉrÉÉïiÉç iÉüÉ SÍzÉïlÉÈ |

mÉgcÉ-MüÉåzÉ ÌuÉuÉåMåülÉ , sÉpÉliÉå ÌlÉuÉ×ïÌiÉÇ mÉUÉqÉç ||1.32||
A³ÉÇ mÉëÉhÉç-AÉå qÉlÉç-AÉå oÉÑÎ®-Uç , AÉlÉlS-zÉç cÉç-L-ÌiÉ mÉgcÉ iÉå |

MüÉåzÉÉ-xÉç iÉæ-Uç AÉuÉ×¨ÉÈ xuÉÉiqÉÉ , ÌuÉxqÉ×irÉÉ xÉÇxÉ×ÌiÉÇ uÉëeÉåiÉç ||1.33||
xrÉÉiÉç mÉgcÉÏ-M×üiÉ pÉÔiÉç-AÉå-ijÉç-AÉå , SåWûÈ xjÉÔsÉç-AÉå Å³É xÉÇ¥ÉMüÈ |

ÍsÉ…¡åû iÉÑ UÉeÉxÉæÈ mÉëÉhÉæÈ , mÉëÉhÉÈ MüqÉåïÎlSìrÉåÈ xÉWû ||1.34||
xÉÉÎiuÉMæü-Uç kÉç-"D-ÎlSìrÉæÈ xÉÉMÇü , ÌuÉqÉzÉïç-AÉ"-iqÉÉ qÉlÉÉåqÉrÉÈ |

iÉæ-Uç LuÉ xÉÉMÇü ÌuÉ¥ÉÉlÉ- , -qÉrÉç-AÉå kÉÏ-Uç ÌlÉ¶ÉrÉÉÎiqÉMüÉ ||1.35||
MüÉUhÉå xÉüÉqÉç AÉlÉlS- , -qÉrÉç-AÉå qÉÉåSè-AÉ"-ÌS uÉ×Ì¨ÉÍpÉÈ |

iÉ¨ÉiÉç MüÉåzÉæ-xÉç iÉÑ iÉÉSÉiqrÉÉSè , AÉiqÉÉ iÉiÉç iÉlÉç-qÉrÉç-AÉå pÉuÉåiÉç ||1.36||
AluÉrÉ urÉÌiÉUåMüÉprÉÉÇ , mÉgcÉ MüÉåzÉ ÌuÉuÉåMüiÉÈ |

xuÉÉiqÉÉlÉÇ iÉiÉ ESèkÉ×irÉ , mÉUÇ oÉë¼ mÉëmÉ±iÉå ||1.37||
ApÉÉlÉå xjÉÔsÉ SåWûxrÉ , xuÉmlÉå rÉSè pÉÉlÉqÉç AÉiqÉlÉÈ |
xÉç-AÉå ÅluÉrÉç-AÉå urÉÌiÉUåMü-xÉç iÉSè , pÉÉlÉå ÅlrÉç-AÉ-lÉuÉpÉÉxÉlÉqÉç ||1.38||
ÍsÉ…¡éû-AÉ-pÉÉlÉå xÉÑwÉÑmiÉÉæ xrÉÉSè , AÉiqÉlÉç-AÉå pÉÉlÉqÉç AluÉrÉÈ |

urÉÌiÉUåMü-xÉç iÉÑ iÉSè pÉÉlÉå , ÍsÉ…¡ûxrÉç-AÉ-pÉÉlÉqÉç EcrÉiÉå ||1.39||
iÉSè ÌuÉuÉåMüÉSè ÌuÉÌuÉ£üÉ xrÉÑÈ , MüÉåzÉÉÈ mÉëÉhÉ qÉlÉÉå ÍkÉrÉÈ |
iÉå ÌWû iÉ§É aÉÑhÉç-AÉ-uÉxjÉÉ , pÉåS qÉÉ§ÉÉiÉç mÉ×jÉMçü M×üiÉÉÈ ||1.40||
xÉÑwÉÑmiÉç-rÉç ApÉÉlÉå pÉÉlÉlÉç iÉÑ , xÉqÉÉkÉÉ-uÉç AÉiqÉlÉç-AÉå ÅluÉrÉÈ |
99
urÉÌiÉUåMü-xÉç iÉç-uÉç AÉiqÉ pÉÉlÉå , xÉÑwÉÑmiÉç-rÉç AlÉuÉpÉÉxÉlÉqÉç ||1.41||
rÉjÉÉ qÉÑgeÉÉSè CwÉÏMçü-"Lå-uÉqÉç , AÉiqÉÉ rÉÑYirÉÉ xÉqÉÑSèkÉ×iÉÈ |

zÉUÏU Ì§ÉiÉrÉÉSè kÉÏUæÈ , mÉUÇ oÉë¼ç-Lå-uÉ eÉÉrÉiÉå ||1.42||
mÉUç-AÉ-mÉUç-AÉ"-iqÉlÉÉå-Uç LuÉÇ , rÉÑYirÉÉ xÉÇpÉÉÌuÉiÉç LåMüiÉÉ |

"iÉiÉç iuÉqÉç AxÉç-rÉç" AÉÌS uÉÉYrÉæ-xÉç xÉÉ , "pÉÉaÉ irÉÉaÉålÉ" sÉ¤rÉiÉå ||1.43||
eÉaÉiÉç-AÉå rÉSè EmÉÉSÉlÉÇ , qÉÉrÉÉqÉç AÉSÉrÉ iÉÉqÉxÉÏqÉç |
ÌlÉÍqÉ¨ÉÇ zÉÑ® xÉüÉÉÇ iÉÉqÉç , EcrÉiÉå oÉë¼ "iÉSè" ÌaÉUÉ ||1.44||
rÉSÉ qÉÍsÉlÉ-xÉüÉÉÇ iÉÉÇ , MüÉqÉ MüqÉïç-AÉ"-ÌS SÕÌwÉiÉÉqÉç |
AÉS¨Éå iÉimÉUÇ oÉë¼ , "iuÉÇ" mÉSålÉ iÉSè-AÉå crÉiÉå ||1.45||
Ì§ÉiÉrÉÏqÉç AÌmÉ iÉÉÇ qÉÑYiuÉÉ , mÉUxmÉU ÌuÉUÉåÍkÉlÉÏqÉç |

AZÉhQÇû xÉcÉç-ÍcÉSè-AÉlÉlSÇ , qÉWûÉuÉÉYrÉålÉ sÉ¤rÉiÉå ||1.46||
"xÉç-AÉå ÅrÉqÉç" CiÉç-rÉç AÉÌS uÉÉYrÉåwÉÑ , ÌuÉUÉåkÉÉiÉç iÉSè CSlÉç iÉrÉÉåÈ |

irÉÉaÉålÉ pÉÉaÉrÉÉå-Uç LMü , AÉ´ÉrÉç-AÉå sÉ¤rÉiÉå rÉjÉÉ ||1.47||
qÉÉrÉç-"AÉ-ÌuÉ±å ÌuÉWûÉrÉç-Lå-uÉqÉç , EmÉÉkÉÏ mÉU eÉÏuÉrÉÉåÈ |
AZÉhQÇû xÉcÉç ÍcÉSè AÉlÉlSÇ , mÉU oÉë¼ç-Lå-uÉ sÉ¤rÉiÉå ||1.48||
xÉÌuÉMüsmÉxrÉ sÉ¤rÉiuÉå , sÉ¤rÉxrÉ xrÉÉSè AuÉxiÉÑiÉÉ |
ÌlÉÌuÉïMüsmÉxrÉ sÉ¤rÉiuÉÇ , lÉ SØ¹Ç lÉ cÉ xÉqpÉÌuÉ ||1.49||
ÌuÉMüsmÉç-AÉå ÌlÉÌuÉïMüsmÉxrÉ , xÉÌuÉMüsmÉxrÉ uÉÉ pÉuÉåiÉç |

AÉ±å urÉÉWûÌiÉ-Uç AlrÉ§Éç-AÉ- , lÉuÉxjÉç-"AÉ"-iqÉç-"AÉ"-´ÉrÉç-AÉ"-SrÉÈ ||1.50||
CSÇ aÉÑhÉ Ì¢ürÉÉ eÉÉÌiÉ , SìurÉ xÉqoÉlkÉ uÉxiÉÑwÉÑ |

xÉqÉÇ iÉålÉ xuÉÃmÉxrÉ , xÉuÉïqÉç LiÉSè CiÉç-D"-wrÉiÉÉqÉç ||1.51||
ÌuÉMüsmÉ iÉSè ApÉÉuÉÉprÉÉqÉç , AxÉÇxmÉ×¹è-AÉ"-iqÉ uÉxiÉÑÌlÉ |

ÌuÉMüÎsmÉ iÉüÉ sÉ¤rÉiuÉ , xÉqoÉlkÉç-AÉ"-Sè-rÉç AÉxiÉÑ MüÎsmÉiÉÉÈ ||1.52||
CijÉÇ uÉÉYrÉæ-xÉç iÉSè AjÉïç-AÉ-lÉÑ- , xÉlkÉÉlÉÇ ´ÉuÉhÉÇ pÉuÉåiÉç |

rÉÑYirÉÉ xÉqpÉÉÌuÉ iÉüÉç-AÉ-lÉÑ- , xÉlkÉÉlÉÇ qÉlÉlÉlÉç-iÉÑ iÉiÉç ||1.53||
iÉÉprÉÉÇ ÌlÉÌuÉïÍcÉÌMüixÉå ÅjÉåï , cÉåiÉxÉÈ xjÉÉÌmÉ iÉxrÉ rÉiÉç |

LMüiÉÉlÉüÉqÉç LiÉSè ÌWû , ÌlÉÌSkrÉÉxÉlÉqÉç EcrÉiÉå ||1.54||
krÉÉiÉ× krÉÉlÉå mÉËUirÉerÉ , ¢üqÉÉSè krÉårÉMçü AaÉÉåcÉUqÉç |

ÌlÉuÉÉiÉ SÏmÉuÉcÉç-ÍcÉ¨ÉÇ , xÉqÉÉÍkÉ-Uç AÍpÉkÉÏrÉiÉå ||1.55||
uÉ×¨Éç-rÉç AxiÉÑ iÉSÉlÉÏqÉç A- , ¥ÉÉiÉÉ AmÉç-rÉç AÉiqÉ aÉÉåcÉUÉÈ |

xqÉUhÉÉSè AlÉÑqÉÏrÉliÉå , urÉÑÎijÉ iÉxrÉ xÉqÉÑÎijÉiÉÉiÉç ||1.56||
uÉ×Ì¨ÉlÉÉqÉç AlÉÑuÉ×Ì¨É-xÉç iÉÑ , mÉërÉilÉÉiÉç mÉëjÉqÉÉSè AÌmÉ |
100
ASØ¹è-AÉ-xÉM×üSè AprÉÉxÉ , xÉÇxMüÉU xÉÍcÉuÉÉSè pÉuÉåiÉç ||1.57||
rÉjÉÉ SÏmÉç-AÉå ÌlÉuÉÉiÉ xjÉ , CiÉç-rÉç AÉÌSÍpÉ-Uç AlÉåMükÉÉ |

pÉaÉuÉÉlÉç CqÉqÉç LuÉç-AÉ-jÉïqÉç , AeÉÑïlÉÉrÉ lrÉÃmÉrÉiÉç ||1.58||
AlÉÉSÉ-uÉç CWû xÉÇxÉÉUå , xÉÎgcÉiÉÉÈ MüqÉï MüÉåOûrÉÈ |

AlÉålÉ ÌuÉsÉrÉÇ rÉÉÎliÉ , zÉÑ®è-AÉå kÉqÉïç-AÉå ÌuÉuÉkÉïiÉå ||1.59||
kÉqÉï qÉåbÉqÉç CqÉÇ mÉëÉWÒûÈ , xÉqÉÉÍkÉÇ rÉÉåaÉ ÌuÉ¨ÉqÉÉÈ |
uÉwÉïiÉç-rÉç LwÉ rÉiÉç-AÉå kÉqÉïç-AÉ- , qÉ×iÉ kÉÉUÉÈ xÉWûxÉëzÉÈ ||1.60||
AqÉÑlÉÉ uÉÉxÉlÉÉ eÉÉsÉå , ÌlÉÈzÉåwÉÇ mÉëÌuÉsÉÉÌmÉiÉå |
xÉqÉÔsÉÉålqÉÔÍsÉiÉå mÉÑhrÉ , mÉÉmÉç-AÉ"-ZrÉå MüqÉï xÉgcÉrÉå ||1.61||
uÉÉYrÉqÉç AmÉëÌiÉoÉlkÉÇ xÉiÉç , mÉëÉMçü mÉUÉå¤Éç-AÉ-uÉpÉÉÍxÉiÉå |

MüUç-AÉ-qÉsÉMü uÉSè oÉÉåkÉqÉç , AmÉUÉå¤ÉÇ mÉëxÉÔrÉiÉå ||1.62||
mÉUÉå¤ÉÇ oÉë¼ ÌuÉ¥ÉÉlÉÇ , zÉÉoSÇ SåÍzÉMü mÉÔuÉïMüqÉç |

oÉÑÎ® mÉÔuÉï M×üiÉÇ mÉÉmÉÇ , M×üixlÉÇ SWûÌiÉ uÉÌ»ûuÉiÉç ||1.63||
AmÉUÉå¤Éç-AÉ"-iqÉ ÌuÉ¥ÉÉlÉÇ , zÉÉoSÇ SåÍzÉMü mÉÔuÉïMüqÉç |

xÉÇxÉÉU MüÉUhÉç-AÉ-¥ÉÉlÉ , iÉqÉxÉ-zÉç cÉç-AÉ-hQû pÉÉxMüUÈ ||1.64||
CijÉÇ iÉüÉ ÌuÉuÉåMÇü ÌuÉkÉÉrÉ , ÌuÉÍkÉuÉlÉç qÉlÉ-xÉç xÉqÉÉkÉÉrÉ |

ÌuÉaÉÍsÉiÉ xÉÇxÉ×ÌiÉ oÉlkÉÈ mÉëÉmlÉÉåÌiÉ , mÉUÇ mÉSÇ lÉUç-AÉå lÉ ÍcÉUÉiÉç ||1.65||
||Á iÉiÉç xÉiÉç ||
*****
101
PANCHADASI - 01
Tattwa Viveka
Split-Sandhee English Transliterations

(to Assist Beginners in Identifying the Words)
|| pa²cada¾§ pratham-µ :'dhy¡ya¦ ||

|| tattva viv£ka¦ ||
|| ¾r§madvidy¡ra³yasv¡miviracit¡ ||
nama¦ ¾r§ ¾a±kar¡nanda , guru p¡d-¡-mbujanman£ |

savil¡sa mah¡ mµha , gr¡ha gr¡saika karma³£ ||1.1||
tat p¡d-¡-mburuha dva¯dva , s£v¡ nirmala c£tas¡m |

sukha bµdh¡ya tattvasya , viv£k-µ :'ya¯ vidh§yat£ ||1.2||
¾abda spar¾-¡"-day-µ v£dy¡ , vai citry¡j j¡gar£ , p»thak |

tat-µ vibhakt¡ tat sa¯vid , £ka rÀpy¡n-na bhidyat£ ||1.3||
tath¡ svapn£ :'tra v£dya¯ tu , na sthira¯ j¡gar£ sthiram |

tad bh£d-µ :'ta-s tayµ¦ sa¯vid , £ka rÀp¡ na bhidyat£ ||1.4||
supt-µ-tthi tasya sau½upta , tam-µ bµdh-µ bhav£t sm»ti¦ |

s¡ c-¡-vabuddha vi½ay-"¡- , vabuddha¯ tat tad¡ tama¦ ||1.5||
sa bµdh-µ vi½ay¡d bhinn-µ , na bµdh¡t svapna bµdhavat |

£va¯ sth¡na tray£ :'p-y £k¡ , sa¯vit tadvad dina-¡-ntar£ ||1.6||
m¡s-¡-bda yuga kalp£½u , gat¡ gamy£½-v an£kadh¡ |

n-µ-d£ti n-¡-stam-£-t-y £k¡ , sa¯vid £½¡ svaya¯ prabh¡ ||1.7||
iyam ¡tm¡ par-¡"-nanda¦ , para pr£m-¡"-spada¯ yata¦ |
m¡ na bhÀva¯ hi bhÀy¡sam , iti pr£m-¡"-tman-§"-k½yat£ ||1.8||
tat pr£m-¡"-tm-¡-rtham anyatra , n-ai-vam any-¡-rtham ¡tmana¦ |

ata-s tat parama¯ t£na , param ¡nandat-"¡"-tmana¦ ||1.9||
ittha¯ sac-cit-par-¡"-nanda , ¡tm¡ yukty¡ tath¡ vidham |
para¯ brahma , tayµ-¾ c-ai-kya¯ , ¾rut-y ant£½-À-padi¾yat£ ||1.10||
abh¡n£ , na para¯ pr£ma | bh¡n£ , na vi½ay£ sp»h¡ |

at-µ bh¡n£ :'p-y abh¡ta-¡-sau , param ¡nandat-"¡"-atmana¦ ||1.11||
102
adhy£t» varga madhya stha , putr-¡-dhyayana ¾abda vat |
bh¡n£ :'p-y abh¡na¯ bh¡nasya , pratibandh£na yujyat£ ||1.12||
pratibandh-µ :'sti bh¡t-§-ti , vyavah¡r-¡-rha vastuni |

tan-nirasya viruddhasya , tasy-µ-tp¡danam ucyat£ ||1.13||
tasya h£tu¦ sam¡n¡bhi- , h¡ra¦ , putra-dhvani-¾rutau |
ih-¡-n¡di-r avidya-ai-va , vy¡mµh-ai-ka nibandhanam ||1.14||
adhy¡rµp-¡-pav¡d¡-bhy¡¯ , ni¾prapa²ca¯ prapa²cyat£ |

¾i¾y¡n¡¯ bµdha siddhy¡rtha¯ , tattvaj²¡¦ kalpita¯ pur¡¦ ||1.14.1||
cid¡nandamaya brahma , pratibimba samanvit¡ |

tam-µ raja¦ sattva gu³¡ , prak»ti-r dvividh¡ ca s¡ ||1.15||
saccid¡nandamaya brahma, pratibimba samanvitatv£ sati |

sattva raja-s tam-µ gu³-¡"-tmakatva¯, prak»t£¦ lak½a³am ||1.15.1||
sattva ¾uddh-y avi¾uddhi-bhy¡¯ , m¡ya-"¡-vidy£ ca t£ mat£ |

m¡y¡ bimb-µ va¾§k»tya , t¡¯ sy¡t sarvaj²a §¾vara¦ ||1.16||
avidy-"¡-va¾aga-s t-v anya-s , tad vaicitry¡d an£kadh¡ |

s¡ k¡ra³a ¾ar§ra¯ sy¡t , pr¡j²a-s tatr-¡-bhim¡nav¡n ||1.17||
tama¦ pradh¡na prak»t£-s , tad bhµg¡y-£"-¾var-¡"-j²ay¡ |

viyat pavana t£j-µ :'mbu , bhuv-µ bhÀt¡ni jaj²ir£ ||1.18||
sattv-¡¯-¾ai¦ pa²cabhi-s t£½¡¯ , kram¡d dh-"§-ndriya pa²cakam |

¾rµtra tvag ak½i rasana , ghr¡³-¡"-khyam upaj¡yat£ ||1.19||
tai-r anta¦kara³a¯ sarvai-r , v»tti bh£d£na tad dvidh¡ |

man-µ vimar¾a rÀpa¯ sy¡d , buddhi¦ sy¡n-ni¾cay-¡"-tmik¡ ||1.20||
raj-µ :'¯¾ai¦ pa²cabhi-s t£½¡¯ , kram¡t karm£ndriy¡ni tu |

v¡k p¡³i p¡da p¡y-À-pas- , th-¡-bhidh¡n¡ni jaj²ir£ ||1.21||
tai¦ sarvai¦ sahitai¦ pr¡³-µ , v»tti bh£d¡t sa pa²cadh¡ |

pr¡³-µ :'p¡na¦ sam¡na-¾ c-µ- , -d¡na vy¡nau ca t£ puna¦ ||1.22||
buddhi karm£ndriya pr¡³a , pa²cakai-r manas¡ dhiy¡ |

¾ar§ra¯ saptada¾abhi¦ , sÀk½ma¯ tal-li±gam ucyat£ ||1.23||
pr¡j²a-s tatr-¡-bhim¡n£na , taijasatva¯ prapadyat£ |

hira³yagarbhat¡m §¾a-s , tayµ-r vya½¿i sama½¿it¡ ||1.24||
sama½¿i-r §¾a¦ sarv£½¡¯ , sv¡tma t¡d¡tmya v£dan¡t |

tad abh¡v¡t tat-µ :'ny£ tu , kathyant£ vya½¿i sa¯j²ay¡ ||1.25||
103
tad bhµg¡ya puna-r bhµgya , bhµg-¡"-yatana janman£ |
pa²c§karµti bhagav¡n , praty£ka¯ viyad ¡dikam ||1.26||
dvidh¡ vidh¡ya c-ai-k-ai-ka¯ , caturdh¡ prathama¯ puna¦ |

sva sv-£-tara dvit§y-¡¯-¾ai-ra , yµjan¡t pa²ca pa²ca t£ ||1.27||
tai-r a³¢a-s tatra bhuvana¯ , bhµgya bhµg-¡"-¾ray-µ-dbhava¦ | ||1.28.1||
hira³yagarbha¦ sthÀl-£ :'smin , d£h£ vai¾v¡nar-µ bhav£t | ||1.28.2||
taijas¡ vi¾vat¡¯ y¡t¡ , d£vatirya± nar-¡"-daya¦ ||1.28.3||
t£ par¡g dar¾ina¦ pratyak , tattva bµdha vivarjit¡¦ |

kurvat£ karma bhµg¡ya , karma kartu¯ ca bhu²jat£ ||1.29||
nady¡¯ k§t¡ iv-¡"-vart¡d , ¡vart¡t aram¡¾u t£ |

vrajant-µ janman-µ janma , labhant£ n-ai-va nirv»tim ||1.30||
satkarma parip¡k¡t t£ , karu³¡nidhin-µ-ddh»t¡¦ |

pr¡pya t§rata-r ucch¡y¡¯ , vi¾r¡myanti yath¡ sukham ||1.31||
upad£¾am av¡py-ai-vam , ¡c¡ry¡t tattva dar¾ina¦ |

pa²ca-kµ¾a viv£k£na , labhant£ nirv»ti¯ par¡m ||1.32||
anna¯ pr¡³-µ man-µ buddhi-r , ¡nanda-¾ c-£-ti pa²ca t£ |

kµ¾¡-s tai-r ¡v»tta¦ sv¡tm¡ , vism»ty¡ sa¯s»ti¯ vraj£t ||1.33||
sy¡t pa²c§-k»ta bhÀt-µ-tth-µ , d£ha¦ sthÀl-µ :'nna sa¯j²aka¦ |

li±g£ tu r¡jasai¦ pr¡³ai¦ , pr¡³a¦ karm£ndriy£¦ saha ||1.34||
s¡tvikai-ra dh-"§-ndriyai¦ s¡ka¯ , vimar¾-¡"-tm¡ manµmaya¦ |

tai-ra £va s¡ka¯ vij²¡na- , -may-µ dh§-r ni¾cay¡tmik¡ ||1.35||
k¡ra³£ sattvam ¡nanda- , -may-µ mµd-¡"-di v»ttibhi¦ |

tattat kµ¾ai-s tu t¡d¡tmy¡d , ¡tm¡ tat tan-may-µ bhav£t ||1.36||
anvaya vyatir£k¡bhy¡¯ , pa²ca kµ¾a viv£kata¦ |

sv¡tm¡na¯ tata uddh»tya , para¯ brahma prapadyat£ ||1.37||
abh¡n£ sthÀla d£hasya , svapn£ yad bh¡nam ¡tmana¦ |
s-µ :'nvay-µ vyatir£ka-s tad , bh¡n£ :'ny-¡-navabh¡sanam ||1.38||
li±g-¡-bh¡n£ su½uptau sy¡d , ¡tman-µ bh¡nam anvaya¦ |

vyatir£ka-s tu tad bh¡n£ , li±gasy-¡-bh¡nam ucyat£ ||1.39||
tad viv£k¡d vivikt¡ syu¦ , kµ¾¡¦ pr¡³a manµ dhiya¦ |
t£ hi tatra gu³-¡-vasth¡ , bh£da m¡tr¡t p»thak k»t¡¦ ||1.40||
su½upt-y abh¡n£ bh¡nan tu , sam¡dh¡-v ¡tman-µ :'nvaya¦ |

vyatir£ka-s t-v ¡tma bh¡n£ , su½upt-y anavabh¡sanam ||1.41||
104
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||
par-¡-par-¡"-tmanµ-r £va¯ , yukty¡ sa¯bh¡vit aikat¡ |

"tat tvam as-y" ¡di v¡kyai-s s¡ , "bh¡ga ty¡g£na" lak½yat£ ||1.43||
jagat-µ yad up¡d¡na¯ , m¡y¡m ¡d¡ya t¡mas§m |
nimitta¯ ¾uddha sattv¡¯ t¡m , ucyat£ brahma "tad" gir¡ ||1.44||
yad¡ malina-sattv¡¯ t¡¯ , k¡ma karm-¡"-di dÀ½it¡m |
¡datt£ tatpara¯ brahma , "tva¯" pad£na tad-µ cyat£ ||1.45||
tritay§m api t¡¯ muktv¡ , paraspara virµdhin§m |

akha³¢a¯ sac-cid-¡nanda¯ , mah¡v¡ky£na lak½yat£ ||1.46||
"s-µ :'yam" it-y ¡di v¡ky£½u , virµdh¡t tad idan tayµ¦ |

ty¡g£na bh¡gayµ-r £ka , ¡¾ray-µ lak½yat£ yath¡ ||1.47||
m¡y-"¡-vidy£ vih¡y-ai-vam , up¡dh§ para j§vayµ¦ |
akha³¢a¯ sac cid ¡nanda¯ , para brahm-ai-va lak½yat£ ||1.48||
savikalpasya lak½yatv£ , lak½yasya sy¡d avastut¡ |
nirvikalpasya lak½yatva¯ , na d»½¿a¯ na ca sambhavi ||1.49||
vikalp-µ nirvikalpasya , savikalpasya v¡ bhav£t |

¡dy£ vy¡hati-r anyatr-¡- , navasth-"¡"-tm-"¡"-¾ray-¡"-daya¦ ||1.50||
ida¯ gu³a kriy¡ j¡ti , dravya sambandha vastu½u |

sama¯ t£na svarÀpasya , sarvam £tad it-§"-½yat¡m ||1.51||
vikalpa tad abh¡v¡bhy¡m , asa¯sp»½¿-¡"-tma vastuni |

vikalpi tattva lak½yatva , sambandh-¡"-d-y ¡stu kalpit¡¦ ||1.52||
ittha¯ v¡kyai-s tad arth-¡-nu- , sandh¡na¯ ¾rava³a¯ bhav£t |

yukty¡ sambh¡vi tattv-¡-nu- , sandh¡na¯ mananan-tu tat ||1.53||
t¡bhy¡¯ nirvicikits£ :'rth£ , c£tasa¦ sth¡pi tasya yat |

£kat¡nattvam £tad hi , nididhy¡sanam ucyat£ ||1.54||
dhy¡t» dhy¡n£ parityajya , kram¡d dhy£yak agµcaram |

niv¡ta d§pavac-citta¯ , sam¡dhi-r abhidh§yat£ ||1.55||
v»tt-y astu tad¡n§m a- , j²¡t¡ ap-y ¡tma gµcar¡¦ |

smara³¡d anum§yant£ , vyutthi tasya samutthit¡t ||1.56||
v»ttin¡m anuv»tti-s tu , prayatn¡t pratham¡d api |

ad»½¿-¡-sak»d abhy¡sa , sa¯sk¡ra saciv¡d bhav£t ||1.57||
105
yath¡ d§p-µ niv¡ta stha , it-y ¡dibhi-r an£kadh¡ |
bhagav¡n imam £v-¡-rtham , arjun¡ya nyarÀpayat ||1.58||
an¡d¡-v iha sa¯s¡r£ , sa²cit¡¦ karma kµ¿aya¦ |

an£na vilaya¯ y¡nti , ¾uddh-µ dharm-µ vivardhat£ ||1.59||
dharma m£gham ima¯ pr¡hu¦ , sam¡dhi¯ yµga vittam¡¦ |
var½at-y £½a yat-µ dharm-¡- , m»ta dh¡r¡¦ sahasra¾a¦ ||1.60||
amun¡ v¡san¡ j¡l£ , ni¦¾£½a¯ pravil¡pit£ |
samÀlµnmÀlit£ pu³ya , p¡p-¡"-khy£ karma sa²cay£ ||1.61||
v¡kyam apratibandha¯ sat , pr¡k parµk½-¡-vabh¡sit£ |

kar-¡-malaka vad bµdham , aparµk½a¯ prasÀyat£ ||1.62||
parµk½a¯ brahma vij²¡na¯ , ¾¡bda¯ d£¾ika pÀrvakam |

buddhi pÀrva k»ta¯ p¡pa¯ , k»tsna¯ dahati vahnivat ||1.63||
aparµk½-¡"-tma vij²¡na¯ , ¾¡bda¯ d£¾ika pÀrvakam |

sa¯s¡ra k¡ra³-¡-j²¡na , tamasa-¾ c-¡-³¢a bh¡skara¦ ||1.64||
ittha¯ tattva viv£ka¯ vidh¡ya , vidhivan mana-s sam¡dh¡ya |

vigalita sa¯s»ti bandha¦ pr¡pnµti , para¯ pada¯ nar-µ na cir¡t ||1.65||
||µ° tat sat ||
*****
106

47 - 01A Panchadasi Text & Notes

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47 - 01A Panchadasi Text & Notes

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Swami Vidyaranya’s

CHINMAYA INTERNATIONAL FOUNDATION

2 Maha Bhoota Viveka Differentiation of the Five Elements 109

3 Pancha Kosha Viveka Differentiation of the Five Sheaths 43

8 Kootastha Deepa The Unchanging Lamp 76

12 Atmananda The Bliss of the Self 90

A NOTE ABOUT CHINMAYA INTERNATIONAL FOUNDATION

Adi Shankaracharya Swami Sivananda Swami Tapovanji Swami Chinmayananda

SERVE  LOVE  GIVE  PURIFY  MEDITATE  REALISE

About This Edition:

2. To Pujya Sri Swami Vimalanandaji Maharaj

3. To Pujya Sri Swami Tejomayanandaji (Guruji)

4. To Sri Swami Advayanandaji and Sri Swami Sharadanandaji

Add to End Vowel Add to Front

A (a) -L- (e) C (i)

A (a) -AÉå- (o) E (u)

AÈ (ah) -AÉå (o) unaffected

C (i) -rÉç (y) unaffected

E (u) -uÉç (v) unaffected

È (h) -xÉç, -Uç, -zÉç unaffected

INVOCATION (Verses 01 – 02) 7

1. BRAHMAN: The Absolute Reality (Verses 03 – 14) 10

THE SELF IS SAT-CHIT-ANANDA (Verses 07 – 10) 13

EXPANSION ON ANANDA (Verses 11 – 14) 16

2. THE WORLD: Vedantic Theory of Creation (Verses 15 – 28) 20

3. THE JIVA: The Individual in Ignorance (Verses 29 – 36) 42

TRAP OF SAMSARA – “Births & Deaths” (Verses 29 – 32) 42

4. MOKSHA: Liberation From Samsara (Verses 37 – 52) 52

REMOVAL OF THE FIVE SHEATHS (Verses 37 – 42) 52

SELF-ENQUIRY: ANALYSIS OF "TAT TWAM ASI" (Verses 43 – 48) 58

5. SADHANA: The Means to Perfection (Verses 53 – 58) 75

THE CORE OF VEDANTIC SADHANA (Verses 53 – 54) 75

6. DHARMA: Laws of Phenomenal Existence (Verses 59 – 64) 87

DHARMA VERSUS KARMA (Verses 59 – 60) 87

CONCLUSION (Verses 65) 95

“INTRODUCTION to the Whole Book”

THE PANCHADASHEE IS COMPRISED of fifteen Books, together called Megha

PART SIZE MAIN TOPIC DESCRIPTION

1 – Chap 1 to 5 294 verses SAT Viveka (Discrimination)

2 – Chap 6 to 10 848 verses CHIT Deepa (Light)

3 – Chap 11 to 15 429 verses ANANDA Ananda (Bliss)

SHRIMAD VIDYARANYA SWAMI

“Brief History of the AUTHOR'S LIFE”

Picture of a Recent Pontiff of Sringeri Mutt

Gayatri Japa & A Rain of Gold

Verse 1: Mangalaacharan – An Auspicious Invocation

1 namah shree shankaraananda, Salutations to Sri Shankarananda,

The word Mangalaacharan has two meanings:

Aachino tihi shaastrataat, aachaare sthaapayat-y api;

Verse 2: Anubandha Chatushtaya

THE THREE STATES OBSERVED

Verse 3: The Waking State Observed

Three conditions are observed to apply to this state:

The Perceiving Consciousness

tathaa svapne: Similarly, in the dream state:

xÉ oÉÉåkÉÉå ÌuÉwÉrÉÉÎ°³ÉÉå , lÉ oÉÉåkÉÉixuÉmlÉoÉÉåkÉuÉiÉç |

Verse 6b: Summary For a Day-Cycle

Verse 7: SAT is Forever, CHIT is Self-Effulgent

Verse 8: ANANDA – i) Desire to Live Forever

iyam aatmaa This Consciousness, which is our Self,

Reason 1: We Wish to Live Forever

Verse 9: ANANDA – ii) Everything is Loved for the Sake of Self

Reason 2 : We Love For the Sake of the Self