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.