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.