Panchadashi 2.11

Tongue, hands, legs, anus and genitals, these organs fulfill those actions. It is due to those actions that these organs are asserted. Face, hands, legs, anus and genitals are the containers in which these five organs of action reside.

Panchadashi 2.10

Speech, grasping, movement, excretion and union, these five activities of man are well known. Agriculture, trade and service and other activities are incorporated in these five categories.

Panchadashi 2.8, 2.9

When the ears are closed, breath sounds as well as sounds of the stomach digesting food can be heard. When we drink water or eat, we can feel the touch of those materials inside our body. When we belch, the taste and smell of what is inside is senses. In this manner, senses can imbibe what is inside our bodies as well.

Panchadashi 2.6, 2.7

Hearing, skin, eyes, tongue and nose, all these five senses reside in ear and other holes. They imbibe sound and other qualities. Since these senses (since they are made of non-grossified elements) they are so subtle that they are invisible. They can only be inferred from their effects.

These senses usually are externally oriented and run after external objects.

Panchadashi 2.3-2.5

In space, the notion of echo is called sound. Space only has one quality.

Wind has a sound like "bee see", and has the quality of touch without any temperature - 2 qualities.

Fire has a sound like "bhugu bhugu", the qualities of warm touch and the form of the red colour - 3 qualities.

Water has a sound like "bula bula", the qualities of cold touch, white colour and sweet taste - 4 qualities.

Earth has a sound like "kada kada", the qualities of rough touch, blue and other colours, it is sweet, sour etc. to taste - 5 qualities. 

Panchadashi 2.2

Sound, touch, form, taste and smell, these are the qualities of space and the other elements. In space and others, there are one, two, three, four and five qualities respectively.

Panchadashi 2.1

That non-dual reality which has been explained in the shruti is known only by the discrimination of the five elements. All five elements are being discriminated now.

"Sadeva .." with this shruti, prior to the creation of the world, we get the information of the non-dual brahman which is the cause of the world, since it is not the object of mind or speech, no one can gain direct knowledge of that brahman.

That is why, since the five element are its effect of it, we can only know brahman by discriminating the five elements. With that alone, these five elements are now being discriminated, with a view to realize that brahman.

Panchadashi 1.65

When a discriminative person, in the manner prescribed above, discriminates the essence from the five sheaths and then meditates upon it in his mind, then (due to the glory of indirect knowledge) his worldly bindings are removed, and then that person immediately attains the supreme state, which is liberation.

Panchadashi 1.64

The verbal evidence such as "you are that" etc. obtained from the mouth of the teacher, which resulted in indirect brahman knowledge, after knowing that, it burns the entire heap of sins like fire does. This is the result of indirect knowledge,

Panchadashi 1.61, 1.62

Due to the glory of this samadhi, after the destruction of the web of desires, after the accumulation of actions called merit and sin has been removed at its root, the essence that was so far perceived only indirectly, in regards to that essence, its knowledge is experienced as directly as the knowledge of a fruit in one's palm.

The end goal of this samaadhi is that due to its glory, the cause of I-ness, doership and other arrogations, the accumulation of impressions which opposes knowledge, is destroyed completely. When that happens, then the accumulation of actions called merit and sin fully dissolves. It then creates a conducive environment for understanding the meaning of "you are that" and other statements, which was obstructed by good actions and desire but is obstructed no more. That essence which until know was illumined in the indirect form, is now directly and immediately experienced through the great statements. Now knowledge becomes direct knowledge or "vijnyaana".

Panchadashi 1.60

People who are adept at yoga call this thought-less samaadhi as the "shower of dharma", because this samaadhi showers several streams of nectar in the form of dharma (which the seeker delights in).

Panchadashi 1.59

This world which has been going on since time immemorial. In this world, the accumulated and countless meritorious and sinful actions are destroyed due to the power of this samaadhi, and pure dharma begins to be attained (which results in realization that removes ignorance and its effects).

Panchadashi 1.58

Through various verses in the Gita, the lord has explained the meaning of thought-less samaadhi to Arjuna (so this type of samaadhi should not be considered impractical).

Panchadashi 1.57

The constant repetition of thought waves during samaadhi is the result of the meditator's prior efforts, his invisible results and the impressions of prior repeated practice.

Even thought at the time of samaadhi, there is no effort to create thought waves, there is a constant flow of meditated thought waves. This flow of thought waves is caused by several factors including prior efforts, his invisible results and the impressions of prior repeated practice.

Panchadashi 1.56

When the person who has come out of samaadhi recalls it, it can be inferred that though there were no thought waves known, they were making the self as their object.

In samaadhi, there is no availability of thought waves. Yet, "that mind is being meditated upon", such a conclusion is reached after samaadhi ends. It means that there were thought waves which made the self as their object. They were unavailable during the time of samaadhi, but became available when samaadhi ended. This enables the meditator to conclude "I was in samaadhi for a period of time".

Panchadashi 1.55

Sequentially leaving the "meditator" and the "meditation", when the mind makes the "meditated" as its only object, when the mind becomes still like the flame in a windless spot, that state is called "samaadhi".

In meditation, the triad of meditator, meditation and meditated is experienced. But, due to the power of practice, when the mind drops the meditator and the meditation, and takes the shape of the meditated, and becomes still like the flame in a windless spot, that state is called "samaadhi".

Panchadashi 1.54

When shravana and manana result in a definite understanding of the meaning, and when the mind is fully focused on that meaning, (when only that meaning becomes the shape of the thought wave), then this is called "nidhidhyaasana" or meditation.

Panchadashi 1.53

The knowledge gained through meaning of the statements is called "shravana". The reconciling of that meaning using logic is called "manana".

Using verses like number 44, with the help of "you are that" and other great statements, the meaning in terms of the oneness of the soul and brahman, the investigation into that is called "shravana". From verse 3 to verse 43, investigation into the meaning indicated by hearing these verses is called "manana". (Or, fixing the meaning of the verses in the mind is called hearing).

Panchadashi 1.52

There is a self element which is unconnected with doubt and absence of doubt both. In that self element alone, "with attributes", "goal-ness", "without attributes", etc. all these qualities are imagined (superimposed).

[Anything that is perceived, that is seen, has to eventually lead to a universal constant substratum]

Panchadashi 1.51

Attribute, action, species, matter and connection etc., in all of these, have these very logical fallacies. That is why, it has to be accepted that these attributes etc. are superimposed upon the true form alone.

Panchadashi 1.50

Answer: Ok now tell me, is this doubt pertaining to a non-perception? Or is it pertaining to a perception? If it is the first case, then it is a contradiction (how can you doubt that which is a non-perception?) If it is the second case, then it is a logical fallacy such as self reference (chicken first or egg first) or cyclicality (seed -> sprout -> tree -> fruit -> seed) etc. Both perception and non-perception as you are stating them are logical concepts alone.

Anything pertaining to transactional reality will have all these logical fallacies. In that transactional plane, if we conceive some intellectual idea of non-perception, it will always be a concept. Move towards the subject.

Panchadashi 1.49

Question: You are saying that the great statements indicate an essence as their goal. Is that goal a perception (savikalpa, with attributes) or not (nirvikalpa, without attributes)? If it is a perception, then brahman will become illusory (since in Vedanta, a perceived entity is considered illusory). If it is not a perception, then it is not seen and hence such a thing is not possible (because no knowledge is possible devoid of attributes).

Panchadashi 1.48

In that very same manner (as the last verse), "higher" and "soul" have "maaya" and "lack of science" as their respective adjuncts. When these adjuncts are dropped, the undivided (distinction-less) existence consciousness bliss formed supreme brahman alone is indicated by the great statements.

Panchadashi 1.47

"This person is that Devadutta". In this and other such statements, "this-ness" and "that-ness" are dropped due to being opposed to each other, and their refuge, the one Devadutta is indicated.

"This person is that Devadutta". "This" means the Devadutta seen in the present place and time. "That" means the Devadutta seen in some other place and time. Two places and two times cannot coexist. Therefore they are dropped, and the common element, the person called Devadutta, is indicated.

Panchadashi 1.46

Upon dropping the three types of maaya which contradict each other, "you are that" and other great statements indicate the undivided existence consciousness bliss brahman alone.

Tamas dominated, pure sattva dominated and impure sattva dominated - when these three types of self-contradicting maayaa are completely given up, at that time, the great statements such as "you are that" come in, indicate the distinction-less existence consciousness bliss brahman to the qualified person, and leave. Non-qualified people keep staring as if they were mad.

Panchadashi 1.45

That same brahman, when in the state of impure sattva dominance, accepts that ignorance named maayaa as an adjunct, which is tainted by desire and action etc. When this happens, that brahman alone is referred to as the "you" aspect.

Panchadashi 1.44

That which becomes the material cause of the world using the tamas-dominant maayaa, and that which becomes the intelligent cause of the world using the pure sattva-dominant maayaa, that brahman is denoted by the "that" word in "you are that".

Brahman is of the true form of existence consciousness bliss. When it takes the tamas-dominant maayaa (accepts it as an adjunct), it becomes the material cause (or the substratum of superimposition/burdening) of this moving and non-moving world.

Also, taking the pure-sattva-dominant maayaa (as its adjunct) it becomes the intelligent cause (or the doer who knows the material cause). That brahman which is of the form of intelligent and material cause becomes the "that" aspect of the great statement "you are that".

Pot and other objects have separate material and intelligent causes. The material cause and the intelligent cause of the world are not different like that.

Panchadashi 1.43

In this manner, the technique of equating the lower and higher self has been describe. That oneness alone is indicated by the great statements such as "you are that" and so on.

So far, the possibility of the oneness of the higher and lower self (also known as the supreme self and the soul) has been shown. That oneness alone will be further explained using the retain-discard technique of the "you are that" great statement

Panchadashi 1.42

When brave people remove their self from the three bodies (using the connection/disconnection technique) just like picking stalks from the munja grass, at that time, their self becomes the supreme brahman.

Panchadashi 1.41

During samaadhi, there is non-experience of sleep, but there is experience of the self. This is called "connection" of the self. Also, at that time, even while the self is experiences, sleep is not experienced. This is called "disconnection" of sleep.

In samaadhi (which will be described later), there is lack of experience of sleep (ignorance called the causal body). But there is experience or shining of the self. This alone is called the "connection" of the self. When there is experience of the self, but there is no experience of sleep or ignorance, is called the "disconnection" of sleep.

The summary of this is: This self is distinct from the food and other sheaths, because it does not get covered when the food and other sheaths are covered. It always remains uncovered. That which does not go even when other things go, is different than those other things.

Examples: The thread of a garland is different than the flowers of a garland. The cow species is different than a black or yellow cow.

Panchadashi 1.40

With discrimination of the subtle body alone, the vital force, the mental and intellectual sheaths are also discriminated. This is because, due to the variety of the state of the gunaas, these sheaths appear as if different than that subtle body.

The vital force, mental and intellectual sheaths are all incorporated into the subtle body. When this subtle body has been discriminated, these three afore-mentioned sheaths automatically are discriminated away from the self. It is only due to the differences in the states of the gunaas known as sattva and rajas that makes these three sheaths appear different from the subtle body, but in reality there is no difference.

Panchadashi 1.39

When sleep state arrives, the subtle body stops being experienced, but the self still remains. The continuation of the pulsation of the self (as the witness of the sleep state) is called "connection". Also, while the self is being experienced, the subtle body is not, this is the "disconnection" of the subtle body.

Panchadashi 1.38

In the dream state, there is no experience of this gross body, but there is experience of the self. (During that time, the shining of the self in the form of the witness) is the "connection" of the self. Also, in that dream state, when that self pulsates, and there is no experience of the gross body remaining, this is the "disconnection" of the self (it is dropped). (In this topic, connection refers to continuation, and disconnection refers to breakage).

Panchadashi 1.37

Using the technique of connection/disconnection, either by realizing that the five sheaths are distinct from the self, or by realizing that the self is distinct from the five sheaths, by removing the self from those sheaths, the it is the supreme brahman alone.

Using the techniques of connection/disconnection that will be mentioned next, when discrimination of all five sheaths is conducted, after separating them from the self, or, by separating the self alone from those five sheaths, using the help of the intellect to remove the self from those five sheaths, firmly concluding our awareness bliss true form, the qualified person attains to the supreme brahman, or himself becomes the supreme brahman.

Panchadashi 1.36

The impure sattva that stays with the thought waves of moda etc. in the causal body is called the "bliss sheath". When our self identifies with each sheath, it as though becomes that very sheath.

The causal body is called lack of science.The impure sattva stays in that lack of science. When that impure sattva gets endowed with the thought waves of priya (the hope of getting a desired object), moda (attaining a desired object) and pramoda (consuming a desired object), then it is called the "bliss sheath".

When that self identifies with each sheath, it as though becomes that very sheath. But in reality it always remains distinct from all sheaths.

Panchadashi 1.35

The deliberating mind and the saatvic organs of knowledge together are called the "mental sheath". The decisive mind with those very organs of knowledge is called the "intellectual sheath".

Panchadashi 1.34

This gross body that has emerged out of the grossified five elements is called the "food sheath". The five vital forces of action from the rajas of the subtle body and the five organs of action combine to become the "vital force sheath".

Panchadashi 1.33

Food, vital force, mind, intellect and bliss. These are called the five sheaths. The self delimited by these sheaths, due to forgetting its true form, gets trapped in the world in the form of birth and death. (That is why they are called sheaths).

A sheath gives sorrow to a silkworm. A sheath also hides the form of that which is kept inside it, like a sword. Similarly, the sheaths such as the food sheath etc. hide the non-dual blissful self essence. That is why these are called sheaths.

Panchadashi 1.32

Similarly, due to the fruition of some prior meritorious actions, those beings receive the teaching of some essence-seeing teacher, and when they conduct discrimination of the five sheaths (as shown later), they attain supreme withdrawal (the bliss of liberation).

Panchadashi 1.31

Those insects in the river, due to fruition of their prior meritorious actions, are taken out of that river by some kind person, who puts them on the bank of the river under the shade of the tree so that they can rest happily.

Panchadashi 1.30

For enjoying joy etc., these souls perform actions, and for performing actions later, they consume enjoyments. In this manner, these souls are like those insects in a river that come out of one whirlpool and get trapped in another. Similarly, these souls go from one birth to another. They never get any rest or joy.

Because these souls do not have accurate knowledge of the self essence, they perform actions (appropriate to the bodies they have acquired) in order to experience happiness. Then for performing those actions, they keep consuming the requisite enjoyments. Consumption of results becomes essential because, if after performance of actions, the souls do not gain results of actions, then those beings will not have desires spring up in them, and then they would not have to take effort for those desires.

So when a being consumes an enjoyment, he then dives into those actions with hundred times more enthusiasm, and when he finishes those actions, he waits for their results with thousand times more anticipation. So this cycle of action and enjoyment never ends.

The state of such souls is like insects that flow in a river, that go from one whirlpool to another, and never rest. Similarly these beings are trapped in action and enjoyment, and attain one birth to another. These misfortunate ones do not even get a glimmer of sustainable happiness.

Panchadashi 1.29

As soon as they comes into the gross body, the taijasas become "vishva". Then they are called gods, animals or humans and so on. All of them are external facing. None of these realize the self essence.

That taijasa who placed the "I am" notion in this gross body alone is called the "vishva". Differences of gods, animals, birds, humans and so on happen in these vishvas alone. There is no such difference in taijasaas. The causal body and subtle body of all beings is the same. Differences are only seen in gross bodies. These gods etc. are always external facing. They can only see external sense objects such as sound. Due to their misfortune, they cannot see the inner self. They do not have accurate knowledge of the self essence. Even though logicians etc. understand the self to be different from the body, yet they do not have the factual knowledge of the unattached form of the self as described in the shruti.

Panchadashi 1.28

The grossified elements create the universe. In this universe, realms enjoyable objects for enjoyments of beings, and bodies (with the command of Ishvara) appropriate to those realms are created. That Hiranyagarbha who places his "I am" notion in this entire gross (viraata) body is called the "Vaishvaanara".

Panchadashi 1.27

First, each element such as space is divided into two parts. One of the halves is again divided into four parts (1/2 times 1/4 = 1/8), while the other half remains as is. After that, the 1/8th part of each element mixes with the four other elements. In this manner, all five elements become grossified.

Panchadashi 1.26

After that, the lord supreme Ishvara, for the enjoyment of those souls alone, wants to create enjoyed (food water etc.) and enjoyment temples (egg-born and other types of species). For this, he grossifies each element such as space etc, which was so far non-grossified, by which those souls can have enjoyable food water etc., as well as enjoyment templates such as bodies.

Panchadashi 1.25

That Ishvara, which is called Hiranyagarbha, always recognizes the oneness of his with all the other taijasaas who have the subtle body as their adjunct. He understands that all of them combined, is who "I am". That is why he is the macrocosm. The souls that are distinct than that Ishvara, due to the absence of that identification, by not having that sense of oneness, are called the microcosm.

Panchadashi 1.24

The soul, which is called praajnya, arrogates the subtle body and becomes taijasa. When Ishvara arrogates that subtle body, he becomes Hiranyagarbha. The only difference between both of them is that taijasa is the microcosm and that Ishvara is the macrocosm. Beyond this, there is no other difference.

The soul has the adjunct in the form of ignorance in which impure sattva dominates. When that soul says "I am this subtle body", when he considers that body as his own, he is then called taijasa.

Ishvara has the adjunct in the form of maayaa in which pure sattva dominates. When that Ishvara says "I am this subtle body", then he is called Hiranyagarbha. Both taijasa and Hiranyagarbha arrogate the subtle body, but one of them is the microcosm, and the other is the macrocosm. This is what causes the difference.

Panchadashi 1.23

Five organs of knowledge, five organs of action, five vital forces, mind and intellect. The sum total of all these 17 entities makes up the "subtle body". That alone is called "linga shareera" in the Vedantas.

Panchadashi 1.22

From the rajas aspects of all five elements, the vital force arises. Due to differences in its waves, or in its behaviours, it is of five types. They are: praana, apaana, samaana, udaana and vyaana.

Panchadashi 1.21

From the rajas aspects of space and other elements, sequentially, mouth, hands, feet, genitals and anus, these five organs of action arise.

Mouth from space, hands from wind, feet from fire, genitals from water and anus from eart.

Panchadashi 1.20

Through the combination of the sattva aspect of all the five elements, a substance called the internal instrument arises. Due to differences in its waves, that internal instrument is of two kinds. When it weighs options or it is in doubt, or in other words, it takes the form of weighing options, then it is called the "mind". When it takes the form of a decision, it is called "intellect".

Panchadashi 1.19

Sequentially from the sattva aspects of space and the other five elements, ears, skin, eyes, tongue and nose, these five organs of knowledge arise. (In other words, through the sattva aspect of each element, one organ of knowledge arises.)

Ears from space, skin from wind, eyes from fire, tongue from water and nose from earth.

Panchadashi 1.18

For the enjoyment of those praajnyas, with the command of Ishvara, space, wind, fire, water and earth, these five great elements arose from the tamas-dominant Prakriti.

For the enjoyment in the form of joy-sorrow-realization of those souls called praajnyas, with the command (also known as eekshana) of he who has the power of control etc., the substratum of the earth etc. great elements arose from the tamas-dominant Prakriti.

Panchadashi 1.17

The other one has fallen under control of lack of science. Due to the variety within lack of science, it becomes many from one. That lack of science is called the causal body. He who arrogates that lack of science (which is calling itself the causal body) is called "praajnya".

Reflected in lack of science, the self that is subservient to that lack of science is called the soul. Due to the variety (or variation of impurity) of that adjunct in the form of lack of science, also becomes many fold. He begins to be seen as gods, humans, animals, birds, with such kinds of differences. That lack of science alone is called the "causal body". It is said to be the cause of the gross and subtle bodies, as well as the gross and subtle beings. He who arrogates the causal body, in other words, he the soul who places the "I am" notion in that causal body is known as the "praajnya".

Panchadashi 1.16

Due to the purity of sattva in that Prakriti, it is called maayaa. Due to the impurity of sattva, that Prakriti is called "lack of science" or avidyaa. The source of the reflection, lying in maayaa, is controlling that maayaa, and for that reason, has become the omniscient Ishvara.

There is purity in the enlightened sattva property. When this sattva property does not get tainted with other properties, then that Prakriti is called "maayaa". When that Prakriti becomes tainted with the other properties, it is called "lack of science". In brief, pure-sattva-dominant Prakriti is called "maayaa", and impure-sattva-dominant Prakriti is called "lack of science".

That self reflected in maayaa has made maayaa subservient, and that omniscient one alone has become the Ishvara with properties (gunaas).

Panchadashi 1.15

Brahman is of the true form of awareness bliss. There is a thing called Prakriti, which is endowed with the reflection of that brahman, having properties of tamas, rajas and sattva. It is of two kinds.

Panchadashi 1.14

In the example of the student, that obstruction is the mixing up of all the student voices chanting. Here, there is a single major cause for all contrary perceptions. It is the beginningless (creationless) lack of science (avidyaa) which is the reason for the obstruction. 

Panchadashi 1.13

There is a self element which should be accessible as "it is and is being experienced also", with such clarity. But instead, the opposite happens: "It neither is, nor is it experienced by me". Generating such an illusory notion is called "obstruction".

Panchadashi 1.12

Among a group of students that is chanting, a father both hears and does not hear his son's voice chanting. Similarly, bliss is known and also not known. Due to some obstruction, the experience is blocked, and the above mentioned point makes sense.

Among a group of students that is chanting, a father hears the general sound of his son's voice chanting, but cannot hear the specific voice of his son chanting and say "this is my son's voice". Similarly, though the general experience of bliss remains, it is not experienced specifically. This happens because of an obstruction (described in the next verse). It allows the general experience of "I am" of the self, but it remains not experienced in its specific form (that I am existence consciousness bliss).

Panchadashi 1.11

There is non-experience of the supreme bliss form of the self, so there should not be supreme love towards the self, and when it is experienced, why should there be desire of objects? We have to accept the cause that the supreme bliss form remains unknown even when it is known.

There is a criticism of the supreme bliss form of the self: Its supreme bliss form is not perceived by it, or it is? If we do not accept that it is perceived, then the self should not have supreme love for itself. It is because, love is something that arises out of knowledge of something's beauty. If we believe that the supreme bliss form is experienced, then the objects of joy such as perfume, flowers and so on, and the joys that result from enjoying them, should not be desired by anyone. This is because, if someone has directly attained the result, why would they repeatedly want the means?

For one who has experienced eternal and maximum bliss, what is the need to accept the subservience towards temporary joys that eventually result in sorrow? The reason is this. We have to logically conclude that there is both experience and lack of experience of the supreme bliss form of the self. That is why beings seem to perform two contrary actions: They love themselves yet they run after objects for joy. They know the self in the form of the "I" but they do not know that the "I" is of the form of supreme bliss.

Panchadashi 1.10

In this manner, logic shows that the self is existence, consciousness and of the form of supreme bliss. In Vedanta, the supreme brahman has also shows to be of the true form of existence, consciousness and bliss. Also, those Vedantas have propounded the oneness of both the self and brahman.

In this manner, through logic it is explained that the self is existence, consciousness and of the form of supreme bliss. The supreme brahman also is of the same true form of existence consciousness bliss. Vedanta has extolled the oneness of the self and brahman (also known as you-aspect and that-aspect). Proving this oneness can only occur through evidence offered by Vedanta. The logic shows that the self is existence, consciousness and of the form of supreme bliss. The knowledge of existence consciousness bliss-ness of the self can be deduced through logic, but the oneness of the self and brahman cannot happen without Vedanta.

Panchadashi 1.9

That love, for our sake, can be directed towards another. But the notion of loving someone else for our own sake does not work. Due to this, self love alone is the supreme love. This alone proves the supreme bliss of the self.

Love is seen towards a son etc. that is different from oneself. Such love should not be considered as natural due to some delusion. This love arises in a son. etc. for one's own sake. None of it is natural. As opposed to this, love that people have for the self does not arise for anyone else. It is only for our self. Since it is without adjunct (or without parts), this self love has been called the supreme (or paramount) love. This proves that the seat of supreme love, the self, is of the true form of supreme bliss.

Panchadashi 1.8

This awareness alone is the self, and it is of the true form of supreme bliss, because, it is the seat of supreme love. "I should not exist, may this never happen, let me exist forever", such a love towards the self is experienced by all.

This consciousness or awareness alone is the self, and it is of the true form of supreme bliss, since it is the object of supreme love or maximum love. This is what is loved the most. "I should not exist, may this never happen, let me exist forever", such a highest love is experienced about the self by all. In such a state, "may I be condemned", such an aversion towards the self that happens sometimes, can be proven by association with sorrow. Due to this reason, this aversion cannot remove the loved nature of the self. It is because, this love of the self is proven by the experience of all.

Panchadashi 1.6, 1.7

The awareness during the time of sleep is different than its object, it is not different than the awareness of the dream. So in this manner, in the same day, in all three states of waking etc., in the next day, week, month, year, century or eon, past or future, there is only one awareness. It never is created nor does it perish. This awareness is a self-illumined essence.

The experience of that lack of science in the sleep state should be different than the object called lack of science. But there is no reason why that awareness should be different than the awareness of dream, or any other awareness. In this manner, in one day, in all three states, only one awareness remains. This needs to be understood. The non-differentiation in other periods of time should also be understood.

The object of awareness may keep changing, but there is no change in awareness. Since it is uniform like the flame of a lamp, it is neither created nor destroyed. If we assume that this awareness also is created and destroyed, who will be the witness that knows its creation and destruction? Also, it cannot watch the creation and destruction of itself. There is no other awareness found that can imbibe this creation and destruction. That is why, this awareness is considered beyond birth and death.

This awareness is self-illumined. This awareness which is self-illumined is being perceived, and is illumining the entire world. This is why the entire world is spared from being blind. If this awareness were absent, the world would be blind.

Panchadashi 1.5

A person wakes up after sleeping. When he realizes the lack of science experienced the time of sleeping, it is in the form of a memory. That memory happens with regards to a known entity. In other words, during his period of sleep, he had known or experiences tamas or lack of science.

A person wakes up after sleeping. When he realizes the lack of science experienced the time of sleeping, he says "I did not know anything during my time of sleep". This is just another memory that he has. That memory has to have a prior experience. Any memory or recollection is based upon a prior experience - this is a fully accepted tenet. This proves that during the time of sleep, he experienced tamas or lack of science.

Panchadashi 1.4

The same thing happens in dream. (Even there, there is no difference in awareness. But the only specialty there is this). For the duration of the dream, the known objects do not remain stable. (They are only visible). But in waking they are stable. (They can be transacted with). This causes waking and dream states to seem different. But the awareness in both states again is uniform. The states do not create change in awareness.

So in waking, there are differences in objects due to variety. Due to uniformity, awareness is without difference. The same exact situation persists in dream. When the senses are resolved, the awareness with objects arising from impressions of waking is called "dream". Even in that dream state, only objects are different from one another. There also, awareness does not undergo change. The only difference between waking and dream is this. In dream, visible known objects are not stable, they are only visible. In waking, seen objects are stable. They can be seen after the passage of time also. Only stability and lack thereof cause differences in these states. But in the awareness of both those states, there is no difference, since it is always uniform.

Panchadashi 1.3

In the waking state, sound, touch etc. known substances are different due to variety. But their awareness/knowledge always remains separate from them. Since it is always uniform, the awareness never undergoes any change.

The intake of objects through senses is called "waking". In that state called waking, objects that we call "known" such as sound, touch and so on, as well as their refuge, the elements such as space and so on, all of these appear distinct from each other.

But, the awareness of that sound etc. (which is separated from them using the intellect), is uniform. It is seen that awareness of, awareness of - this is uniform. Since this is the case, this awareness does not become distinct, like space. In other words, due to its very nature, awareness does not have any differences within it.

This is because, without the description or presence of adjuncts, there is no possibility of differences within it, similar to the condition of space. In the awareness of sound, there is no inherent difference from the awareness of space, because "awareness" is the same in both of them. The difference that appears to manifest in them is only a difference of adjunct. In that regard, so-called differences in space such as pot space, room space etc. are seen in space. But they are not real or true differences.

Just as space is not differentiated due to differences in adjuncts, awareness is not divided, or does not get partitioned, due to differences in adjuncts.

Panchadashi 1.2

People's minds have been purified (made free of attraction and aversion) by serving the lotus feet of such a great teacher. In order to enable them to realize the essence easily, we now begin the description of the essence (without any superimposition). (In the superimposed world called "five sheaths", we now show how to separate that undivided existence consciousness bliss which is non-superimposed).

Panchadashi 1.1

There is a great sorrow-causing crocodile in form of the great delusion (or the root lack of science) and its effects. Swallowing that crocodile is the main task of that great one's lotus feet. To that great one, the lord teacher Shree Shankaraananda, we pay our respects, and we submit ourselves wholeheartedly to him.

Summary Of Makaavaakya Viveka, 5th Chapter of Panchadashi

"Great statement" is a phrase similar to "great student", "great king", "great journey", "great knower" and so on. It could also mean that no other statement has a greater or more pervasive meaning that it. Another meaning could be, that after which nothing else remains to be said. Those beings who remain extrovert day and night, those beings who are obsessed with their senses for all 24 hours, amidst those beings, someone may say these statements like an actor or a trained parrot, we are not concerned with him. 

We are only pointing towards those great sages, in whose heart lies the flame of knowledge that has reduced the notion of worldly reality to ashes. When they, sitting in the silent realm of their heart, utter these words, and when in their heart, silence reigns forever, after which not even one useless sentence needs to be heard which can break that silence, then these statements can be called "great statements" with much honour. This section gives prominence to aagama or scripture, there is not even a little space for wrong arguments and useless debating. The great statements mentioned here live secretly inside all beings, describing the complete self. The inferior self has constrained souls.

In the flame of contemplation, when the inferior self is burnt, the complete self reveals itself. Just like the infinite space reveals itself when the eyelids open, our infinite self essence is seen as soon as the inferior self is removed. These great statements are pointers to that meritorious, victorious state.

All scriptures such as Vedas etc. are pointers to these great statements alone. These sounds reveal themselves only to those in the depths of contemplation. That is why Vedas are called non-human. No human creates Vedas. They can only be heard by a pure mind. That is why Vedas manifest through sages. The feeble sounds of the great statements in this chapter are heard in common people also, but since these people are under the control of their inferior self, it is as these sounds are not heard at all.

All beings consider themselves the best and the biggest. They think they are endowed with all kinds of good qualities and that they are the most superior. They do not leave any chance for self praise. But no one pays attention to the underlying secret reason for this universal sense of greatness. We say that it is this underlying secret greatness alone is "I am brahman". The soundless language of "I am brahman" makes everyone think that they are great. In our every pore, this great incantation of "I am brahman" is pervaded. Death has trapped the entire world in its grasp, but that which can eat even this death, this "I am brahman" does not know how to die. This "I am brahman" which is inside has wrapped itself in the cloak of skin.

So now, in the form of inferior body arrogation, we only sometimes, barely get to hear the sound of "I am brahman". The lustre of brahman is there no more in it. We seekers have to assiduously awaken this sleeping "I am brahman" inside us, sleeping in us as the Om. When it will awaken completely, and will tear this cloth of skin, then it will burn this body arrogation, this inferior ego. Due to the burning of the body arrogation, this "I am brahman" will again pervade the universe and cast its reign on the infinite universe. When such a divine state comes, then only do we gain the qualification for saying "I am brahman". Otherwise, verbal knowledge does not lead to anything.

Just by saying jaggery, one's mouth does not become sweet. By chanting Raama, a parrot does not become a sage. When such a divine state comes, then the infinite ocean of water arises. In the pure mind of those people in which the non-human great statements begin to be heard, in whose hearts the sound of completeness begins to resonate, they alone are sages, they are living liberated, only they can attain body liberation.

Those whose words do not have experience behind them, when they utter "I am brahman" and other such great statements, they become causes of bondage like any other bad words. This is because, when an inexperienced person utters such statements, they commit self harm, because such statements cause faults such as arrogance in them.

There are four key great statements. "Knowledge is brahman", "I am brahman", "you are that" and "my self is brahman". The means of liberation, in the form of oneness between brahman and the self, its knowledge is attained through these statements alone. The self is of the form of existence consciousness bliss, such knowledge can also come through logic. But "that brahman and this self are the same essence", to know this, there is no other means than words.

"Knowledge is brahman" or "prajnyaanam brahma"

Thought flow comes out through ears and eyes. The knowledge or awareness that is adjuncted with that thought flow sees form and other objects of this world, and also listens to words. Awareness adjuncted through the thought flow of the internal instrument is used to smell the good and bad smells of the world. That very awareness covered by the speech instruments speaks all the words of this world. Same for thought flows of taste. 

So, the awareness by which a contemplative person receives information of the senses or of the internal instrument is called knowledge. From Brahmaa all the way down to humans and animals, this afore-mentioned knowledge pervades. The Vedas are nothing but the spread out rays of this knowledge sun. It is through the support of that knowledge that the birth, maintenance and death of the universe happen. That is why it is said that this knowledge that lives inside all is the brahman element.

Since this all-pervading knowledge alone is brahman, I the seeker can now fearlessly assert that the knowledge in me alone is the brahman element. From today, I will stop the arrogation of the inferior on that great knowledge. Even after knowing all this, if I continue to cast the arrogation of the inferior on this great knowledge, I will become a criminal in the eyes of brahman. I will face the grave crime of superimposing the inferior "I am" on the all=pervasive brahman.

"I am brahman" or "Aham Brahmaasmi"

From a logical standpoint, that supreme self element is self sufficient in all, and is also the witness of everyone's intellect. All beings, thinking of themselves as the biggest and greatest among all, are parrotting the "I am brahman" statement with ignorance. But this does not benefit the seeker. When a seeker, along with this knowledge, experiences that self sufficient brahman element as the witness of my intellect, then that experienced-endowed self will be called the "I". 

When some seeker repeatedly begins to cast off his cloak of ignorance, when a seeker comes out of the hut of skin, only then can we call that seeker as "I". The reality that can never come in the disconnectedness of space time or object, that which is self sufficient in its nature is called brahman. The job of the third word "asmi" is to equate the I and the brahman. He who has the notion that I the seeker am brahman is brahman. Due to ignorance, most people will always think that they are a worldly person, not brahman. I am not that. He who is always involved in the inferior issues of the body and the senses, I am not that. Or, that brahman element which I was assuming to be located in the seventh heaven due to my ignorance, I now know that is me.

"You are that" or "tat tvam asi"

That which, for some reason, till now was always wrapped in the vestiges of the body, that which was always dying and living with the vestiges of the body, that which has gained the capacity to imbibe the great statements through hearing and so on, who has begun to stay separately from the three bodies, who has begun to become the witness of all three bodies, that is what we indicate by "tvam" or you. 

Prior to the creation of the world, free of all differences, there was one name-form devoid reality. Even after creation, that reality is the same as it was. That reality does not have modification in it, that changeless reality is indicated by us as "tat" or "that". The oneness that is hidden in both these indicated meanings. is denoted by the "asi" word. But no matter how hard one tries, only a qualified person can get to the indicated meaning. Most others will dismiss this great statement as humour, or have fun with it. Seekers are urged to experience the divine bliss of the oneness of the you and that aspects, and by doing so, end this nonsense that has been going on since time immemorial.

They should experience this: Have we descended here in order to endlessly wander in this world? Are these wanderings and oscillations of the world the sole goal of life? Or do we have our own stable form by which we can experience peace? The answer to the serious question is the great statement "you are that". 

"This self is brahman" or "ayamaatmaa brahman"

Although the essence is self illumined and also illumines all, but the maayaa-deluded being has disregarded this essence in a manner worse than one disregards ones enemies. After merits accumulated over millions of births, when a seeker reaches this essence, then this essence when caught by the subtle vision is called "this". In other words, this essence never hides from anyone and never becomes a seen of anyone. The collection of ego, vital force, senses, mind and body, the witness of all that, sitting inside of all that, that element is called the self. This world comprising the sky and so on is ephemeral. When this ephemeral world will no longer be, as is its nature, that essence is called "brahman". That brahman essence which has been understood by the seeker is that self-illumined self mentioned above. That there could be a brahman-named entity apart from the self cannot be proven by any evidence. Thinking anything else to be brahman is the worst mistake.

Translated from the Commentary by Pandit Raamaavataara Vidyaabhaaskara, a student of Achyuta Muni

Summary of Dvaita Viveka, 4th Chapter of Panchadashi

The fourth chapter is called dvaita viveka or discrimination of duality. Duality is of two kinds. One belongs to Ishvara and the other belongs to the soul. The world seen through the eyes is the duality of Ishvara. With regards to this duality, souls create various types of mental thoughts according to their nature. This is the duality of the soul.

Whatever objects are made by Ishvara are made in his form alone. Just by his making them, they do not become useful to souls. They become useful to us when we receive some knowledge about them, when we meditate upon them, when we accept them as joy giving or sorrow giving, and we begin actions to acquire them or dropping them. This is the reason why, in the universe of infinite objects created by Ishvara, only a few come within the realm of our enjoyment. These are the ones we mediate upon since they are seated in our mind, or those that we act to acquire or drop.

Typically, Ishvara creates the world and souls enjoy it through their knowledge and action. When Ishvara creates a will called maayaa thought flow, this world is created. Since we are extremely extroverted, our power to will is destroyed. A tortoise mother cares for her children through mere will alone. Where other animals act by feeding milk to their children, she does so just by mere will alone. 

By constantly maintaining restraint or saiyama, people's will regains the power of action. The power of action comes from willing alone. Both action and will of an essence knower have power. Ishvara does not have to perform any action at all. He only has to will. Action happens all by itself. He creates the world by will alone. 

When the soul creates a will called "thought flow" and drives it towards the objects of this Ishvara-created world, this world becomes a means of enjoyment for him, otherwise it does not. Ishvara creates only one type of pearl. One who gets it is joyful. One who does not get it is sad. There are some who are neither happy to get it nor sad to not get it. 

So in one pearl, three shapes are proven, one is "dear", other is "hated", third is "indifferent". All three shapes come forth due to the different intellects of people. Ishvara does not have a hand in creating these shapes. The same body of a woman is differentiated in various relationships such as mother, wife, sister, daughter and so on. The flesh filled body created by Ishvara remains one and the same. But there are different "mental women" projected on the same body. This is because the enjoyers' minds are different.

During the time of misapprehension, fanciful thinking and memory, we deal with mental objects alone. In these states, there are no objects created by Ishvara whatsoever. In the state of waking also, only through mental objects do transactions happen. But the mental objects created in the waking state should be understood carefully. When our mind sees any object, it takes the shape of that object. As soon as we close our eyes and meditate, that very form appears in front of our eyes.

In fact, when we see an object during waking, there really are two objects, one is the pot made of clay, and the other is the pot in the mind. The clay pot is known to us by sensory evidence, pramaanaa. But our mental pot is not seen through sensory evidence. It is illumined by the witness self. We are put in bondage due to this mental object notion. If this is present, joys and sorrow arise, if it is not present, they they do not arise. Even when external objects are absent, like in a dream etc., souls become happy or sad. Due to association with a woman in a dream, there could be a direct physical impact.

In samaadhi, sleep or unconsciousness, the external objects remain as they are, but due to the absence of these mental objects, souls do not experience joy or sorrow. Even if the child is alive and well in a foreign country, the parents weep when they hear incorrect news about the child's demise, because it is their mental child that has died. Conversely, when the child has actually died but the parents do not know about it, they do not cry, since the mental object is still alive. So it is clear that the mental world alone binds.

There is two ways to destroy this mental duality. One is yoga, the other is knowledge. In yoga, one has to restrain the mind. This does cause the mental world to stop being created, but that world remains dormant in a seed form. As soon as mental restraint is stopped, the mental duality instantly stands in front of us and will cause us to get bound. The way to permanently destroy mental duality is the knowledge of the brahman essence, of our pervasive self essence. 

The duality of Ishvara continues to remain in front of our eyes, but by understanding that it is illusory, that it can be negated, one can realize the supreme non-duality. When the supreme non-duality is realized, then the creation of the mental world stops once and for all.

When the dissolution of the universe happens, when the teachers and scripture that reveal the non-dual knowledge no longer remain, and when there is no duality to counter knowledge of non-duality, then the non-dual essence cannot be understood. The non-dual essence can be understood only when its opposite, duality is in front of us. If duality is ot seen, there remains no means of understanding such a deep topic like non-duality.

So the duality of Ishvara is not an obstacle but actually is a means to realize non-duality. To remove the real will of Ishvara is not within the reach of limited power souls. Some seekers assume that they will be free once their wife and children die. They should understand that the wife and children that have come out of Ishvara's will can only die when Ishvara's will for them ends. All that needs to be done is this: Stop accepting them as "mine". It is only our mental relationship with them that binds us. Not addressing that relationship but instead addressing Ishvara's will is ludicrous.

We need to create our path of non-duality in the midst of Ishvara's duality. It is not appropriate to hate it. Just like attraction to mental duality causes bondage, aversion to Ishvara's duality causes bondage. 

There are two kinds of soul duality, one is scriptural, the other is non-scriptural. The contemplation of self and brahman is the scriptural mental world. Non-scriptural duality is of two kinds, one is attraction aversion etc., the other is fanciful thinking. If these continue, knowledge of the essence will not occur. Any temporary means of attaining knowledge will result in temporary unstable knowledge. After knowledge of the essence, the state of living liberation must arrive. The divine wealth indicated in the Gita must arrive. 

That person who is engaged in attraction aversion etc. does not have real knowledge. It will not result in the fruit of liberation. It is blank or unproductive knowledge. If knowledge arises and attraction aversion etc. are not dropped, if there is no purity in transactions, if the self is still considered as the body, then the knowledge is as useless as taking medicines without the proper diet. If someone still has desire for sensory pleasures, and claims to have knowledge, it cannot break the chain of life and death. The knower who continues to hold on to attraction etc. falls really low.

He falls because the fear ignorant people harbour towards Ishvara or the laws of action still enters into the knower. Such a knower falls really low. Mental faults trouble a person prior to the advent of knowledge, but such a blank knower becomes the object of ridicule in this world. Ignorance is much better than this dry knowledge. 

At a minimum, knowledge of the essence should result in the lifestyle, the speech, the transactions of the knower becoming a model worthy of worship by others. Along with faults such as attraction, fanciful thinking also should be stopped. To do so, nirvikalpa samaadhi should be practiced. By practicing savikalpa samaadhi, nirvikalpa samaadhi also is entered into. In this state, there is no more any mind or thinking. One who knows the essence, who lives alone, whose mental faults have gone, can stop fanciful thinking by chanting long Omkaaraas.

When fanciful thinking is conquered, then the thought flow less state of the seeker's mind becomes like that of the mute person. Just like a mute person does not speak anything, there is no more creation of thought flows in the mute mind. The knowledge broom of "there is no seen" is used to sweep the temple of the mind in order to get rid of trash called the seen. This results in infinite liberation joy swelling inside. When attraction and other states are destroyed, when the deep silent state of no habitual desires or vaasanaas arises, there is no better state than this.

Even people who have attained this state are subject to some agitation due to enjoyment and action. But the force of their practice does not allow agitation to linger. Their intellect immediately becomes focused. Those great people whose mind has completely stopped being agitated are not fit even to be called brahman knowers. Exalted sages say that such people have become brahman essence themselves.

When a being completely drops the duality created by a soul, he will be able to attain the most highest state of living liberation. Keeping this notion in mind, we have separated the duality of Ishvara from the duality of the soul, for the benefit of seekers.

Translated from the Commentary by Pandit Raamaavataara Vidyaabhaaskara, a student of Achyuta Muni

Vaasanaas

"Vaasanaa" is a word that comes up again and again in Vedantic scripture. So far I did not come across a translation that clicked with me. As I was thinking about it today, I realized that the simplest translation of the word vaasanaa is - a habit.

What is the life cycle of a habit?

1. An impression comes from the outside which says "this object can make you happy". Impressions are called samskaaraas.

2. If the intellect allows this impression to be stored, at some point this impression will be activated when the object in question comes in promixity. 

3. The object is consumed, and a sensory stimulation occurs, which is mistaken for happiness. The impression is confirmed, readying it for the next time the object is available.

4. Repeating point number 3 several times leads to the impression becoming a habit or a vaasanaa.

E.g.
1. Person sees an ad: X brand of coffee will make you happy
2. Person sees that brand, and tries it once
3. He gets sensory pleasure, repeats it
4. Drinking X brand of coffee has very quickly become a vaasanaa, a habit that he cannot live without.

Vedanta tries to hit at the root problem of our life, which is the wrong vaasanaa that the sensory world is real, and that this body is the self. Both these are habits and like any habit, can be broken with practice and guidance.

But on the journey to break these deep rooted habits, smaller habits are broken as a means to get to that larger goal, such as : the habit that selfish result-oriented action is the goal of life, acquisition is the goal of life, and so on.

Summary Of Pancha Kosha Viveka, 3rd Chapter of Panchadashi

In the third chapter called pancha kosha viveka or discrimination of the five sheaths, it is explained that there is the body, inside which resides the vital force, inside which resides the mind, inside which resides the intellect or the doer, inside which resides the bliss or the enjoyer. This sequence is the place or "cave" for the hiding of the self. This cave inside which the brahman element has hidden can be known only when the afore-mentioned five sheaths are discriminated. That is why, come on, let us skin the five sheaths like a coconut and behold the brahman element beyond the cave.

Normally, these sheaths of the food, vital force, mind, intellect and bliss conceal the self element. They do not let it manifest. In the same way they can be used as a means to view the self. They create bondage and they enable freedom also. Although the coconut shell hides the coconut, the shell also enables its access. If these five sheaths were absent, no one could focus on the self element. The technique of beholding the brahman element is that one by one, none of the entities from the body to the bliss sheath contain the self. But that which sees them, and is never seen, that element, is the self.

The self is not seen, not because there is no such thing called the self, but because it is the self that causes seeing to occur. Jaggery cannot be made any sweeter. Similarly, the self cannot be made into a seen. It may not come in the experience of anyone, but the knowledge form of the self element is not impacted in the least bit. If a person cannot understand knowledge, how can he experienced known objects? "My mouth does not have a tongue". This point is quite illogical, on the same lines of the point "I do not know knowledge".

Think about this, we have knowledge of the pot, of the cloth, and of form and other sensations. We need to discard the specific knowledge of the pot, the cloth and so on, and the shift our vision to the knowledge, the awareness that in incorporated in all those knowledges just like the string in a necklace of beads. When this happens, understand that this knowledge is the brahman element. It is also self illumined. Before any of this mess is seen, it sees. When this self gives the command "the desire to see", then this mess begins to be seen afterwards.

In fact, this mess is seen by its seeing alone. If this self does not want to see, like in sleep, then this mess will not be seen.  This seeing is one hundred percent subservient to the seer. This witness of the entire world, the knowledge form self, will only see in its pure state when it will completely cast off all these five sheaths. In other words, we should stop considering them as the self. That which makes these sheaths shine, that light called knowledge, that is our inherent form.

During the time of non thinking, the sheaths are considered the self. When they are considered as the not self, then the self element itself comes in front of the contemplator. At that time you can call it nothing, you can call it the self, or don't call anything at all. In order to describe the self element, the spiritual scripture used the unique language of not this not this. 

A story is told by certain traditions in connection with this. A man and a woman were separated in a fair. The king lined up all men in the fair. The woman kept saying not him, not him, and when she saw her husband, she became quiet. Similarly, whatever can be negated, when it is negated, that essence which remains is the self. 

So here, the self is the reality, this is proven. Its knowledge form is also proven. This element is endless. Even if we visit the farthest reaches of time and space, that knowledge will already be there. There is no boundary of time or space for it. This knowledge takes all forms. It is like the sun taking all forms of the objects it illuminates. Or it is like the five elements taking the form of the objects they inhabit. Similarly, this knowledge also takes the form of all objects. It is the self of all objects since it sits inside them and reveals them. It is infinite in every respect.

This same element sometimes becomes Ishvara and sometimes becomes the jeeva or the soul. When the creative power of the world comes into our thinking, then we remember this element in the form of Ishvara. When our mind goes towards the five element composed body, then this element appears to us as the soul. What this means is that this element plays with all of the adjuncts that we see, it revels in all of them. When we see neither the world nor the body, then this infinite pervasive awareness comes and stands in front of us. Then the yogee becomes speechless and reaches the highest state. 

Both Ishvara and soul both exist due to their adjuncts. Both are awareness imbibed with adjuncts. That great person who leaves the awarenesses with adjunct, and goes eye to eye with the adjunctless awareness, that seeker whose concentration is not divided, that seeker who does not forget this pervasive awareness even while governing a kingdom, that great person in whose insides this point is firmly placed that this Ishvara notion and soul notion is born when we pay attention to powers and sheaths, if we stop paying attention to both, then only the brahman notion remains.

When seekers find this knowledge, the fully become brahman. They break their adjuncts and earn their pervasive form. Those qualified seekers who are endowed with the four fold qualifications of Vedanta conduct discrimination of the sheaths as mentioned above, they realize that cave-hidden brahman, and they definitely become brahman. The birth and death of such a person goes away, since brahman is not born. Through discrimination, one awakens his immortal brahman notion.

Translated from the Commentary by Pandit Raamaavataara Vidyaabhaaskara, a student of Achyuta Muni

Summary Of Pancha Bhoota Viveka, 2nd Chapter of the Panchadashi

The second chapter is called pancha bhoota viveka, discrimination of five elements. During the monsoon, dust from the mountain covers the entire mountain itself. Similarly, these five elements have come from that non-dual reality alone, but they have concealed it. Now, it is the duty of us seekers to analyze these five elements, and to again recognize the concealed reality.

Here is the technique to recognize that reality. 11 senses, logic and scriptures show us this mess, which was not there prior to creation. At that time, there was only reality, which was partless. Like a tree has part-whole divisions like flowers, branches etc., such a part-whole division did not exist in this reality. Like one tree is different than another, such an intra-species division did not exist in this reality. Like a tree differs from a rock, such an inter-species division did not exist in this reality. So there was one reality devoid of all these three kinds of distinctions.

Many people cannot bear to listen to the talk of this one essence. A land dwelling mammal will suffocate as it drowns in the ocean. Similarly, when one listens to talk of this undivided single essence, and the mind does not have space to expand, such people are afraid of the deep silence. People used to a foul smell close their noses when they smell a fragrance. Similarly, the most peaceful undivided essence seems scary to the mind. Like a child is scared of the forest, many people fear this undivided essence. But there is no reason for them to be afrad.

When someone attains samaadhi, and when the state of firm resolve comes, and when quietitude arises, then the experience of the reality becomes clear to seekers. "At that time nothing remains", this thought is inaccurate. The void cannot be known by another void. When we become thoughtless, the witness of that thoughtless state is that essence reality. In this reality, the power to create this messy expanse is neither unreal, since it is seen, nor is it real, since it does not exist forever. It is negated.

Devadutta has the power in him, but the power and Devadutta cannot be counted as two. Similarly, brahman and its power cannot be counted as two. They are both counted as one. The meaning is this: Its power does not make brahman a duality. Just like power does not create duality, in the same manner, the gross effects of the power also do not have any trace of duality. 

That power of brahman first creates space. Saying "existence of space" is a philosophical mistake. This reality also applies to wind and other elements. Space did not go in them, that is why it is said that space and reality are different elements. If you remove existence from space, then tell me, what form of space is left remaining? By being different from existence, it is undoubtedly determined to be unreal. It is unreal, yet it is seen, that is the miracle of maayaa. 

Space can never be real, and reality does not have any place for space or other objects to enter it. That is why, when an essence knower sees space, he will know it devoid of essence, and when his vision goes towards reality, he will know it to be devoid of holes, to be undivided. When the unrealness of each worldly element and worldly substance is contemplated in this manner, the reality of non-duality will become firm. But remember, this habit of unreality will not impact transactional dealings at all. Those will carry on as before.

New seekers harbour the idea that transactions will stop, this is incorrect. What should happen is this. Transactions that were happening from a narrow viewpoint will not happen from the viewpoint of the pervasive supreme self. This knowledge does not change the inherent form of objects. All it does is change our perspective. There certainly should be a miracle in the dealings of a knower that makes his dealings attractive, compassionate, exemplary, imitable, not obstructing welfare. One who behaves in this manner is a knower. The amount by which the knower's disrespect for duality increases, is the amount by which his intellect in non-duality increases. 

When this intellect stops, and when waves of the the foul ocean of the world will not break the shore of the intellect, then this person will be called a living liberated person or jeevanmukta. When the five elements, or any object made of the five elements will be seen, when the vision goes to the reality and stays on the reality, then it is called "dviataavajnya" or absence of duality knowledge. This is called the non-dual vision as well as the state of brahman. Even while dying, if someone gets this compassionate state for even a second, his liberation is assured. Then what to say of those great people who can stay in this state since childhood? When the misapprehension is broken at the time of death, it will never return. 

Death is considered the boundary between this world and the next. When one's misapprehension is destroyed on that boundary, in other words, the funds for his trip into the next world will be burnt. For someone who attains this afore-mentioned state of brahman, whether he rots on a bed, rolls on the ground, remains healthy or faints prior to giving up his vital forces, he will never yield to misapprehension again. 

Even in the state of unconsciousness, the knower does not forget his knowledge. Is it possible for a literate person to forget reading and writing after he wakes up from sleep? That great science which has been awakened from scripture through such effort cannot be destroyed just like that. This is because there is no other means more powerful than Vedanta. That seeker who has fully accepted the non-duality as per Vedanta will not find any other science to negate this knowledge. 

There is no greater means than one's own experience. Nonduality is real, duality is false. Both these have mixed into a mixture. When this mixture is separated, when each of these two components is understood correctly, then no one can stop the state of nirvaanaa from being attained. 

This is the summary: After discriminating the elements, that non-dual Vedantic knowledge attained cannot be negated in any time, and body liberation will definitely be attained.

Translated from the Commentary by Pandit Raamaavataara Vidyaabhaaskara, a student of Achyuta Muni.

Summary Of Tattva Viveka, 1st Chapter of Panchadashi

If someone needs something, and they have the capacity to imbibe it, then they are called qualified. If some people are not qualified to hear something, and they hear it, then due to lack of understanding, they will not able to benefit from it. Those people whose minds are devoid of faults such as attraction or aversion, those who have understood the real situation of this world, those who maayaa has been unable to influence any more, those whose eye of knowledge has opened, those whose buds of knowledge are about to sprout, in brief, those who can discriminate between permanent and temporary objects, and due to this, they have turned away from enjoyments here and hereafter, those who regulate their senses, in whose mind, the shackles of quietitude have been established, those for whom only the door of liberation has been opened, for such people, this text has been created, and they are qualified to read it. This will enable them to recognize the essence, in other words, the form without anything superimposed on it.

The existence consciousness bliss form of brahman has been described in scripture. The exact same indications are found in the soul. First look at "existence". Everybody says "I am", in other words, "I exist". I am an entity that exists in all three states of time. Now contemplate about knowledge in this manner. During the waking state, we get innumerable sensory inputs or knowledge of sounds, touch etc. In those various knowledges, even if each knowledge is distinct, there is one knowledge that illuminates all of them that remains as one entity. The various differences seen in that one knowledge are due to adjuncts of sound, touch etc. The knowledges within waking and dream also should be considered in this manner.

Waking and dream may be two distinct states, but the afore-mentioned knowledge is always one. The knowledge of ignorance in deep sleep also shines in that very same knowledge. It means that seconds, minutes, hours, weeks, months, years and eons come and go, but this knowledge remains stable, like the anvil of a blacksmith, remains and will ever remain, self illumined. This lord of knowledge has pervaded all three realms. If you send your mind millions of light years away, or ask it to orbit the sun, this lord of knowledge will already have reached there. He was there before creation, and he will be there after dissolution. If that were not the case, how will those states be known? This pervasive knowledge in space and time alone is the self. 

Now let us contemplate on his supreme bliss nature. Every being has a wish that they want to exist forever. Do you know the secret reason for such a wish? Its reason is not the general bliss form of the self. The supreme bliss form of the self is the reason for such a universal wish. We have dared to speak of this self love as the form of supreme bliss because this love can happen in others due to our selfishness, but others selfishness does not cause love to occur in us.

So existence consciousness bliss seen in brahman are also seen in the self. Vedanta and the teacher say this to the qualified person: O fool, the self and brahman are not two, they are two names of the same thing.

The supreme bliss form of the self as described above has been stuck in an unusual situation. It is known and also unknown at the same time. That which hides the supreme bliss nature of this self has two parts: ignorance and maayaa. From both of these arise Ishvara, Praajnya, space etc. five elements, five organs of knowledge, mind, intellect, five organs of action, five vital forces. Then the gross form of five elements occurs through intermixing, called "pancheekarana". In those intermixed five elements, many kinds of gross bodies and realms are created.

Subtle and causal bodies are the same in all beings. Differences exist only in gross bodies. "Vaishvaanara" and "Vishva" are imagined on the basis of these gross bodies. These gods, animals and birds that are called Vishva, do not have the knowledge of the inner element hidden inside them. Just like children watching a street show remain inside their doors, in the same way, due to their ignorance, these beings always remain within the doors of their sense organs, and the organs of actions are labourers who carry out the commands of the sense organs. What more can we say about the foolishness of these beings? They are stuck in such a whirlpool, that coming out of it will be difficult.

These beings work in order to enjoy, and then they enjoy so that they can work. Since they perform action, they have to go through its result. After enjoying, when some base pleasure comes their way, they enter into the trap of action with double enthusiasm and so get further entangled. So action created enjoyment and enjoyment creates action. They cannot see beyond action and enjoyment. In their mind, they never ask a question, will we ever come out of the cycle of action and enjoyment? Will we ever get respite from it? They are like blind people who have been trapped in a doorless room one birth after another. They will never have the vision of joy. Their state is like that of a moth who is trapped in one whirlpool after another in a stream. Only after millions of merits do they find a person in the form of a teacher who can remove them from this whirlpool.

There are so many oceans in the world, but only rainwater is potable. Similarly, the entire universe is pervaded by the self element, but it is made useful for us only through a teacher. The oil in a cow's body cannot benefit the cow directly. When it is milked from the cow, the oil extracted from it and fed back to the cow, then its body is nourished. That is why, a teacher is required that can churn his student and feed him the self element. 

The teacher causes the student to realize for certain that the self is hidden somewhere inside the five sheaths. When this self hides in the five sheaths, then the self is forgotten and one becomes trapped in the world.

A stalk has to be removed from grass with great care. Similarly, using the technique of the teachers, when brave people remove the self element from the three bodies, the indications of brahman begin to be seen in the self. By seeing the oneness of the indications, seekers have to admit that I am that very supreme brahman self. Through this, the possibility of oneness of the superior and inferior self sits in the heart of readers. "I am that" and other such great statements, they give witness to this oneness. When qualified students hear these statements appropriately, then they realize the undivided existence consciousness bliss brahman.

The doubts regarding this supreme goal go away through hearing and contemplation. When this supreme goal stays in the heart firmly and flows like a stream of oil, it is called nidhidhyaasana or meditation. When this meditation reaches its fruition, what to say of its greatness? Then the meditator and meditated become one. At that time, the meditating mind is like a burning lamp in a windless place, or a lamp drawn in a picture. When such a state is attained, then it should be understood that "samaadhi" has been achieved.

The greatness of this samaadhi is that the garbage bin of actions that we have accumulated since time immemorial are destroyed by this samaadhi. Pure duty begins to increase, due to which realization that can destroy ignorance and its cause, arises. By remaining in this samaadhi, when the entire web of desires is destroyed, when the heap of actions known as merits and sins is gone, then the meaning of statements such as "you are that" will be properly understood. Prior to arrival of this generous state, any spiritual knowledge should be considered indirect. But when someone gets this direct knowledge then even the cause of the world, the root ignorance, also gets burnt.

When someone does such a discrimination of the essence and gives the great teaching to his mind towards this goal, then he will definitely gain direct knowledge. His bonds of the world will be cut open. Then there will not even be a moment's delay for him to gain the supreme state. We can also say that he will become the supreme brahman, of the form of existence consciousness bliss. 

The non-superimposed, non-imagined reality has been demonstrated in this section. The deeper meaning of this section is this: In one place there cannot be two imagined substances. That only one non-imagined substance can remain in one place is a general rule. Where there is one real rope, there cannot be a real unimagined snake in that same place. But yes, it is possible that an imaginary snake can exist in the same place as the rope. Reality and imaginary are seen in one place, like in a mirage. 

Wherever we see an imaginary substance, there lies the non-imaginary essential reality beneath it, but at time it is hidden. If at that time, we know the essence, then the imaginary substance will vanish instantly, just like objects in a dream. Similarly, understand that this world has a reality, it has a non-superimposed inherent form that is one, and that also is hidden. Its inherent form is "real", "knowledge" and "supreme bliss". But there have been several kinds of superimpositions on it. There are several imagined worldly entities such as body, senses, mind, intellect and others, they have taken all our attention towards them. As a result, all we see is "unreal", "ignorance" and "sorrow" everywhere.

Like the snake on the rope attracts attention towards it, and takes our attention away from the rope, in the same manner these imaginary objects block the experience of the essence, and themselves come in front of us. We develop fear and agitation when we see the snake, in the same manner when we see the body and other entities, the cycle of birth and death starts. We unfortunate beings are born to die and die to be born. When due to fruition of merits we meet a recognizer of the essence, and when he bestows his grace upon us, then we realize these imagined entities, our vision goes to the non-imaginary existence consciousness bliss reality, and then worldliness stops.

This teacher reveals the inherent true form of the non-imaginary reality. Then, contemplation or manana on that reality begins, and when all doubts go away, the mind settles on that reality. As this happens, when the state of the minds becomes quiet like the picture of a lamp, then this state is called samaadhi. When this happens, the heap of actions burns away, and bonds of the world decay. In this state, the final goal has to come close to the seeker.

A mirror is solid. It does not have the capacity to hold even a grain. But inside it, it can hold several things, and a long and wide sky can be seen. In the same way, that existence consciousness bliss reality is solid everywhere, there are no holes in it, no grain can enter it. But, due to this accident of maayaa, this entire world is seen as a misapprehension in this existence consciousness bliss. Just like we know the purity of a mirror while seeing the infinite sky in it, and we do not believe what we see, if we are able to realize the purity of the existence consciousness bliss while seeing infinite worlds in it, if a few drops in the form of the water of existence consciousness bliss will fall upon us, if the mind revels in this essence, and we lose the faith of reality in what we see externally, then understand that the superimposed entities have gone and the essence has been accessed. 

To be able to give us access to this essence is the goal of the chapter called Tattva Viveka.

Translated from the Commentary by Pandit Raamaavataara Vidyaabhaaskara, a student of Achyuta Muni.