1. An Introduction to the Philosophy of Panchadashi Swami Abhedananda R.K. Mutt

DELHI UNIVERSITY LIBRARY

DELHI UNIVERSITY LIBRARY CI. No.4297/766:9 H8 Ac. No./35538 Date ot release for loan This book should be returned on or before the date last stamped elow. An overdue charge of 5 Paise will be collected for each `y the book is kept overtime.

AN INTRODUCTION TO THE PHILOSOPHY OF PANCHADASI

by SWAMI ABHEDANANDA

CALCUTTA RAMAKRISHNA VEDANTA MATE

FIRST PUBLISIIED MARCH, 1948.

All rights reserved.

PUBLISHIED BY SWAMI PRAJNANANANDA, RAMAKRISTINA VEDANTA MATII, 19B, RATA RAJARISHNA STREET, CALCUTTA -- 6 PRINTED BY MUHR ATVR MUKERJEB AT TEMPLE PRESS, 2, NIYARATNA LANE, CALCUTTA-4.

CONTENTS

SUBJECT. PAGI

PRECACE vii-xviii

PITILOSOPHY OI PANCUADASI 1 -- 4

What is Vedanta, 1-2-What 'is the Absolute, 8-Brahmajñáns is called Vedânta, 3-Three prusthanas, 5- aladhavacharya, G-Brahman is beyond f everything empirical, 8-Words' are lative, 10-Vachyartha and lakshartha, -What is mâya; 11-The projection ristz) of the world is due to mâya, 0 rakriti, 12-13-Three gunas, 13-14- Tho is Isrard, 14-Who is jira, 14-15 -- - hier phases of the jiva, 15-16-What is tahkarana, 16-Five kinds of air, 17 -What is superimposition, 18-Jiva as irta and bhokta, 19-What is sokd-

vi CONTENTS

panodana, 19-What are the vosanis or desires, 20-The karmas, 20-How a jira transeonds the cycle of births and deaths, 22-What is sâdhana, 22-The oneness with Brahman, 23-The right knowledge of Brahman, 24-Names and forms (nâma-rupa), 25-26-The neces- sity of vichara, 27-The Mahavakhyas, 27-31-Tat and tam, 32-Vichara, 33-35, 37-What is vâdha, 33-34 -- What is realization, 86-Meditation removes false knowledge, 87-The state of reali- zation, 38-The cause of difference, 39 -- What is triputi, 39-The state of "à jevanmukta, 40-41. INDEX 43

PREFACE

An Introduorion to the Philosophy af Panchadasi is an offer of ours that contains the philosophical thoughts of Panchadasz delivered at the Christo- Pheosophical Society at Bloomsbury Square on the 27th October, 1896. Swamı Vivekânanda was present on the occasion and was highly pleased at the crown success of his beloved spiritual brother. It is the maiden speech of Swâmi Abhedânanda before the learned Western audience. Below are quoted (ertain authentic records of this lecture from the Life of Swam Vivekananda (Vol. IT): "One of the events which satis- fied the Swâmi (Vivekananda) im- mensely, was the success of the maiden speech of the Swâmi Abheda-

viii PREFACE

nanda, whom he had designated to speak in his stead at a club in Blooms- bury Square,"on' October 27. The new monk gave an excellent address on nthe: geppral, character, of the Viedanta teaching; and it was noticed that' he possessed spiritual fervour and possibilities of making a good speaker A; description of this ooca- sion, written by Mr. Eric ITammond, reads : 'Somed disappointment awaited those thnt, had gathered that after, noon. It wno: announced that Swamiji did notrintend to speak, and Swâmi AbhedAnanda would address instead. them

'An overwhelming joy was notice+ able in the Swâmi (Vivekânanda) in his scholar's success. Joy compelled him torput at least some of itself into words that rang', with delight un- ulloyed. It wastthe joy of a spiritual

PREFAGE

father over the achievement of d well-beloved son, a successful and brilliant student. The Master was more than content to have effaced himself in order that his Brother's opportunity should be altogether un- hindered. The whole impression had in it a glowing beauty quite indes- cfibable, It was as though the Master thought and knew his thought to be true: 'Even if I pensh on this plane, my message will be sounded through these dear lips and the world will hoar it * *. IIe (Vivekânanda) rew marked that this was the first appear- ance of his dear Brother and pupil, as ah English-speaking lerturer before an' English audience, and he pulsated with pure plensure at the applause that followed the remark. His self! lessness thronghout the episode burn'e itself into one's deepest memory.' " The present booklet is an attempt

PREFACE

to throw light upon the Vidyaranya, or Vivarana school of Vedânta. It is the first lecture of Swâmi Abhedânanda before the Western audience and as such, the method employed in it is not marked by that peculiar novelty which charac- terises his later lectures and addresses. Yet the fact is to be noticed that the maiden speech also exhibits remarkable lucidity of expression and directness of appeal. 1 The philosophy of Panchadast is # unique contribution to the domain. of Indian thought. Swami Abhedananda's treatment of the subject is thoroughly subjertive. Ie has revealed here, the central idea of Panchadasi philosophy faithfully and thereby has sought 1o awaken an interest of the reader in it. His method is essentially logical rather than historical. The historical back- ground is furnished here for the sake of reader's convenience.

PRELAGI 1 Xi

Wiist of all we like to mention here the varying opinions with regard to time and historicity of Vidyaranya. It is quite clear that Muni Vidyâranya belongs to the Vivarana school of thought and he wrote many learned books on Vedanta, such as Vivarana- prameya-samgraha, Panchadasi, Drik- drisya-uwveka and others. But there is a dispute among scholars whether Vidya- ranya was the self-same person as Sayana, the commentator of the Vedas, or they were totally two different persons? Dr. S. N. Dasgupta is of opinion that Vidyaranya, the author of Panchadasi, and Sâyana, the author of Sarvadarsana samgraha are identically the same. He says in his A History of Indian Philosophy (Vol. II, p. 215): "Vidyaranya is reputed to be the same as Madhava, brother of Sâyana, the the great Vedie commentator." Dr. Dasgupla necredited Vidyaranya with

xii PREFACE

the authorship of many more books on philosophy, such as, Vivaranaprameyls samgraha, Jicanmukti-vircka and othery He admits: "In addition to the sarng- darsana-samgraha Madhava wrote two works on the Samkara Vedanta, ri. Vivaranaprameya-samgraha, and Pune chadasi, and also Jivanmukti-viveka." (Cf. HIP., Vol. JI, p. 214). Prof. Radhakrishnan is also inclined to identify Vidyaranyn with Mâdhavar Sâyana and he says: "Vidyåranya (fourteen century), generally identified with Madhava, wrote Vivaranaprameya- samyraha as the gloss on Prakasatman's work. While his Panchadasi is classic of later Advaita, his Jinanmukti-viveka is also of considerable value" (Vide Indian Philosophy, Vol. II, p. 551). Pandit Rajendranath Ghose (afterwards Swâmi Chidghanânanda) also admits this view and mentions in his Bengoli edition of Adraitasiddhi (Vol. I) that

PRM ACE xili

Viryâranya was no other person than Mâdhavâchârya who wroto not only the Panchadasi, Sarvadarsana-samgraha, and Vivaranaprameya-samgraha, bul ralsb Anubhuliprakâsa, Jivanmukti-viveka, the glossary on Aparoksanubhutu and 108 Upanishads, the short commentary on 'Sautasamhit, Aitareya, Taittiriya and Chandogya Upanishads. He wrote also Brihadâranyaka-vârtikasâra, Sam- kbra-uijaya, Jaiminiyamala-vistava. Ma- dhatrya-dhâtu-rritti, Parâsara-madhava und Kala-madhava, etc. But Dr. T. M; P. Mahdâdevan expresses his view with regard to it thus: "But Vidyaranyo, ## was only 'an insignificant ascetic who presided over the Sringeri Matha from C. 1377 to 1386 A.D. The works that are definitely attributed to Vidyâranya are only the Panchadasi and the Viva- rannpra meya-samyraha' " (Vide .The Philosophy of Advaita, p. 2). As regards the time of Vidyaranja,

xiv PREFACE

Dr. Mahadevan says that Vidyâranya lived probably in the fourtcenth century A.D. and he was the preceptor of Hari- hara I, the emperor of Vijayanagar and Bukka. Swami Abhedananda mentions: "Madhava was at first the Prime Minis- ter of the King Bukka of South India and he flourished some 400 hundred years after Sankaracharya. Afterwards he renounced his ministership, poverty and worldly position and entered the order of Sannyasin." Mr. M. A. Dori- swâmi Iyangar says in his article on The Madhara-Vidyaranya-Theory (Cf. Indian Histomcal Quarterly, Vol. XII) that Vidyaranya was 'an insignificant as- cetic and the president of the Srin- geri Math. Mr. N. Venkataramanayya proves in his Vijayanagar, Origin of the City and the Empire (Ch. II, p. 48ff) that Madhava and Vidyaranya were not identical. Because 'the iden- tity-theory seems to be more probable

PREFACE XV

than the opposite theory' (Cl. The Philosophy of Advaita, p. 3). So he mfers that Vidyâranya lived in time of Harihara I, the King of Vijayanagar, and the Harihara I, was really the builder of Vijayanagar Kingdom, the name of which was given after the name of Vidyâranya. But Mr. R. Râma Rao in his suggestive article on Vidyâranya and, Mâdhavacharya (Cl. Indian Histo- rical Quarterly, Vol. VI, p. 701) holda a quite different view. Ie says that 'King Bukka I is referred to as the patron, while the inscriptions of Vidyâ- ranya are all of the reign of Harihara IT (1377-1404)'. But Dr. Mahâdevan con- tends: "The evidence of the copper- plate grant is corroborated by a few in- seriptions of the Tulava period which declare that the city of Vidyânagara was built by King Harihara I and named Vidyanagara in the name of Vidya- ranya Sripadn Two inscriptions dated

xvi PREFACE

respectively 1588 and 1559 A.D. state that Harihara Raya built Vidyanagara in the name of Vidyaranya' (Vide The Philosophy of Adraita, p. 4). '1' Ås regards the teacher or preceptor of Vidyâranya there is also a dispute among scholars. Some say that the teacher of Vidyâranya was Sankara- handa; according to some, Bhârati- Tirtha, while others hold that Vidya- nanda was the teacher of Vidyaranya. But Di. Dasgupta is of opinion that Bharati-Tirtha, Vidyananda and San- karananda, these three savants were the teachers of Vidyâranya. Appaya-Dik- sit, the author of Siddhantalesa-sam- graha differs from it. He holds that Bharati Titha and Vidyaranya refer to die 'same man. He calls the Virarana- prameya-samgraha as the Vivarano- lnnydsh; as he admita with the words: : 'विघरणोपन्यासे भारतीतीर्थवचनम्'

PRETACE xvii

"इति श्रीविवरणोपन्यासे प्रथमवर्णकम् समाप्तम्'

in, bis celebrated work Siddhantalesa- srqngraha, Dr. Mahâdevan also agrees with Appyaya Dikshit and he says: 'From the evidence afforded by the Siddhantalesa of Appyaya Dikshit * # we are led to the conclusion that Bhậ- ratitirtha was the author of the three works and that the name Vidyaranya was an appellation which was common to! bosh Madhava and Bharatitirtha" (Cf. The Philosophy of Advaita, p. 7). Thus it follows from the foregoing lines that the titlerof 'Vidyaranya' was com- mon both to Madhava and Bhârati Tirtha. Vidyaranyn was not the name of any individual, and: Madhavâchârva- Vidyaranya and Bharati-Tirtha-Vidya- ranya were quite different persons. Appyaya-Dikshit says that Bharati- Tirtha-Vidyaranya was the author of Vivaranopanyúsa or Vivaranaprameya-

xviii PREFACF

sam grahn. According to Dr. Maha- devan Bharati-Tirtha-Vidyaranyn senior to was Madhavacharya-Vidyaranya though they were contemporaries. But Swâmi Abhedanananda disagrees with this view and holds that Vidyhranya was the disciple or pupil of the Sannya- sin Bharati-Tirtha. In conclusion we add further that our labours for bringing out this neat booklet will be rewarded with success if it wins the real appreciation of the reading public.

THE PUBLISHER.

Rāmakrishna Vedânta Matb 19B, Raja Rajkrishna Street, Calcutta. lat March, 1948

AN INTRODUCTION TO THE PHILOSOPHY OF PANCHADASI

Ladies and gentlemen, the subject of my discourse, I am afraid, is one which may not be interesting to you on account of its being very dry and metaphysical. -It is a discourse on the Vedânta philosophy of the Hin- dus and its teachings as explained in- Panchadasi. Before I proceed with my sub- ject I shall tell you what the meaning of the word Vedanta is and how it became the name of a certain school of philosophy in India. 'Vedânta' is a Sanskrit com-

2 AN INTRODUCTION TO THE

pound word of veda and anta. The word Veda comes from the Sans- krit root vid i.e. to know. So Veda means literally the 'act of knowing' or knowledge. Knowledge is a general term. There may be the knowledge of external things and of things internal; there may be the knowledge of natural things and of things supernatural; there may be knowledge of relative things and of things beyond all sorts of relation, or, in other words, things which we cannot percieve, cannot sense, cannot feel, cannot think of or imagine. The word anta means 'end,' or the latter portion of the Vedas. There- fore, 'Vedânta' means that portion of knowledge by which we can under-

PHILOSOPHY OF PANCHADASI 3

stand the true nature of those things which are internal or mental, which are super-natural or above the gross mate- rial side of nature and of things which are above all relations i.e. the Abso- lute, the soul universal. The Absolute is called by Vedânta Brahman. Jnâna is another word for knowledge. The term which the Vedântists use for the know- ledge of the Absolule is 'Brahma- jnana'. So, Vedânta means Brahma- jnđna. Such being the scriptural or literal meaning of the word Vedânta, the scriptural literature of the Hindus which deals with Brahmajnana is also called Vedânta, The most ancient parts of this scriptural literature

4 AN INTRODUCTION TO THE

which the Hindus believe as revealeď. are the Upanishads. There is another book Bhagavad Gitđ which contains the doctrines of Vedânta as taught by Sri Krishna to Arjuna before the commencement of the great battle of Kurukshetra. It is considered by the Vedântists as an authority. These Upanishads and Bha- gavad Gita form the real scriptural foundations of the Vedânta philo- sophy. Upon these foundations is, built the huge superstructure of Vedânta by different sages and philosophers who flourished both before and after Sâkyasimha, the great founder of the Buddhist faith. The scattered flowers of the

PHILOSOPHY OF PANCHADASI 5

Vedântic truth that are to be found here and there in the mass of the simplest form of the Upanishads were collected and placed each in its proper place by Bâdarâyana, so as to form a beautiful bouquet that may please the scrutinizing and truth-seeking eyes of all philosophers of all ages and climes. He put these grand philosophi- cal tenets in short pithy sentences called Veddnta-sutras or aphorisms of Bû darâyana. These Upanishads, Gitd and the Sutras of Bâdarâyana form the three prasthânas or steps to the realization of the background underlying all phenomena, These three being the basic literature of the Vedântic school, volumes afler wolumes of commenteries and annota-

6 AN INTRODUCTION TO THE

tions was written on them, in prose and in verse by Sankarâchârya and his disciples and other Advaitists who flourished later. Panchadashi is one of these works on the Vedânta philo- sophy written in verse by Mâdhavâ. chârya. (Sâyana), the great comment- ator of the Vedic literature. Few countries have ever produced such a voluminous writer as Mâdhava. Mâdhava was at first the prime minis- ter of the King Bukka of South India and he flourished some 400 years after Sankarâchârya. (eighth or ninth century A. D). Afterwards he renounced his ministership, property, and worldly position and entered the order of Sannydsin. He was initiated into that order by a Sannydsin named

PHILOSOPHY OF PANCHADASI 7

Bhârali Tirtha and thenceforth was called Vidyâranya. The first six chapters of Pancha- dasi was written by Bhârati Tirtha, but his sudden and unexpected death left the work to be completed by his disciple who wrote the remaining nine chapters. The word Panchadasi comes from the Sanskrit 'pancha- dasa' which means fifteen and the book is called Panchadasi on account of its having fifteen chapters. The Panchadasi contains altogether 1530 slokas or verses and is divided into three books, each containing five chapters. In the first chapter the true nature of the unconditioned Brahman is explained. We can never define this

AN INTRODUCTION TO THE

unconditioned Brahman because every thought of the human mind or reason- ing faculty will be under some condi- tion or relation while Brahman tran- scends them all. Brahman is beyond space and time, beyond thought and beyond all human expression. It is not to be the object of our conscious- ness. Our mind cannot approch it. It is beyond all human expression. It is indescribable and unspeakable. Human mind cannot, however, rest satisfied unless it reaches that state where all human search after truth ceases. It is a state where all desires for transitory and worldy things vanish, where peace and happiness reign through all eternity and where all qualities of ego and non-ego end, and

PHILOSOPHY OF PANCHADASI 9

ithe whole universe merges into one ocean of universal consciousness. After realizing that superconscious state of perfect bliss and unity the Vedântic sages declare in a trumpet woice before the world : वेदाहमेतं पुरुषं महान्तं। आदित्यवण तमसः परस्तात्। तमेव विदिस्वतिमृत्युमेति नान्य: पन्था विद्यते आयनाय ।।

'I have reached that one conscious Being, effulgent with divine light and beyond the limits of darkness. Know- ing' Him alone one attains that state which is beyond the reach of death. There is no alternative course to it.' These ancient sages began to coin different words to give a clear

10 AN INTRODUCTION TO THE

idea what they realized in the superconscious state. Most of these words are of negative categories (neti mulakam). Its attribules are all in the negative form. It is without colour, without form, without smell etc. Very few words in the affirmative have been accepted as correct to represent the Absolute or Brahman. Words are relative and they carry with them a conditional sense. But Brahman is unconditional. So, we must be cautious while using the words for describing the uncondi- tioned. Words should then be used not in their relative sense but in their absolute sense. Suppose, if we use existence, intelligence and bliss to des- cribe Brahman, we must take their

PHILOSOPHY OF PANCHADASI 11

meanings not as used ordinarily, but in their absolute sense or in the lan- guage of Panchadasi not in their vachydrtha but in their lakshyartha Therefore, Brahman is described in Panchadasi as Sat-chit-đnanda, pure existence, pure consciousness and pure bliss. It is also established in this chapter that the soul of man is in reality a part and parcel of Brahman, conditioned by the illusive nature of mđyâ which makes it appear different from Brahman, individualizes it and forces il to think, feel, perceive, sense, and do all soris of works. What is this mđyd? It is a name given by the Vedântists to that eternal energy whose manifestations are the phenomena and the universe, This

12 AN INTRODUCTION TO THE

mâyd acting upon the ocean of .Brahman, produces waves which we call the organic and inorganic pheno- mena of nature, She evolves and manifests herself as atoms and mole- + cules. She attracts them, combines them so as to produce all the elements .and constructs out of them myriads of suns, moons, stars and solar systems. .Even the greatest minds stand stupe- fied in dumb astonishment when they «try to think of that supreme power whose inkling has evolved this gigan- tic manifestation. Mdyd creates divi- .sion-division between individual self and Brahman. The projection or the world-appearance is due to only mya or nescience. This mayâ sor Prakriti has three gunas or qualities,

PHILOSOPHY OF PANCHADASI 13.

sattva, rajas and tamas. This broad and general sense of the word mđyđ as expressed in Panchadasi is Prakriti and the word maya has been used in a little restricted sense. Panchadası divides Prakriti into mđyđ and avidyâ : तमोरज :- सत्वगुणा प्रक्टतिद्विविधा च सा। सत्वशुद्धयविशुद्धिथ्यां मायांविदो च ते मते॥ 1.16-16

When saltva guna or the power by which we can know things as they are. is not overcome by rajas (activity) and tamas (ignorance), and on the other hand, sattva prevails our rajas and tamas, then only Prakriti is called' mayđ. When sattva guna is over- come by rajas and tamas, the Prakrif! is called avidya. The sattva is

14 AN INTRODUCTION TO THE

described as pure reflecting substance that has the power of catch- ing the image of Brahman and reflecting its rays as a mirror reflects and casts the rays of the same on all . sides. This mayd together with the image of Brahman reflected therein is Isvara or the creator, preserver and desiroyer of the universe. Isvara of Vedânta is the same God as different nations worship and pray to in differ- ent names. He is all-pervading, all- powerful, all-knowing and all-merci- ful. The image or reflection of Brahman in avidyâ is the jiva or the conditioned Brahman in man. This jiva because of his impure saltva has

PHILOSOPHY OF PANCHADASI 15

gol partial knowledge and with it he tries to gain fuller knowledge. In Vedânta, therefore, jiva is called prajna or partial knower while Isvara is all-knowing. This jiva gets the name prjna when he assumes avidy as his kurana-sarira or causal body. Panchadasi teaches that there are three bodies of every man : (1) The sthula-sarira, the gross material body; (2) the suksma-sarira, the subtle body and (3) the karana-sarira, the causal body. The last one is the cause of the other two bodies, or, in other words, it contains the seeds of the subtle and the gross bodies, मायाविम्वो वशीकृत्य तां स्यात् सर्वज्ञ ईश्वरः।।

The jiva with his subtle body is

16 AN INTRODUCTION TO THE

called taijasa : 'प्राज्ञस्तन्नाभिमानेन तैंजसत्वं प्रतिपद्यते।' and 'साकारणशरीर स्यात् प्राज्ञस्तन्नाभिमानवान् ॥ The subtle body contains the antah- karana ( erairor ), the internal organ or the mind in its different manifesta- tions, the five jnanendriyas or instru- ments of knowledge: the senses of seeing, hearing, smelling, tasting and touching, five karmendriyas or instru- ments of action : power of seizing, moving, speaking, excreting and generating, and the five prânas. The prâna is the l'fe-sustaining power or the vital energy in us. Although it is one, it has five different names on account of the five different functions it performs. While working in the upper part its name is prâna and that which moves the lower

PHILOSOPHY OF PANCHADASI 17

part is apana. When it performs digestive function it is samâna, and when it is the cause of bringing down food from the alimentary canal to the stomach it is uddna. Again, it is vyuna when it works through the canals of the body. When the jiva identifies himself with the gross body, he is called visva. This gross body contains the instruments through which those indriyas and prânas work on the material plane. The gross body dies as the physi- cal instruments, bul the jiva or inner man can never die or lose his powers, impressions and thoughts. The jiva or the inner man goes to heaven or hell, or to any other planet.

P .- 2

18 AN INTRODUCTION TO THE

He assumes different bodies, and wherever he goes, he carries with him his subtle body, which is the seed of his gross body. All these divisions, differentiations and limitations, says Panchdasi, are imposed on Brahman. They are false like mâya; they have no indepen- dent status. They cannot bring any change in the unchangeable, just as the apparent redness of a crystal can- not affect its genuine whiteness and transparency when a red object is placed near it. The qualities of the changeable are often attributed to the unchangeable. This process is called the superimposition. The super- imposition or upadhi, is caused by avidy@. The jiva conditioned by

PHILOSOPHY OF PANCHADASI 19

avidyd and entangled in the meshes of the three bodies, thinks himself as aclor (kart) and enjoyer (bhokta). As long as these two ideas of bcing actor (katritva) and enjoyer (bhoktritva) will remain in the jiva, he will have to go on with his work and enjoy the fruits coming therefrom. Even after the perish of body he still rclains the ideas of doer (kartritva) and enjoyer (bhok- tritva). These two ideas will bring forth dosies as their offspring and as long as these desires will remain, they will create new bodies. So Panchadasi says : 'When one can transcend the sense of self, as well as hring under control the desires, this can be defined as sokupanodana (शोकापनोदन). And

20 AN INIRODUCTION TO THE

the pleasure and satisfaction one derives from it may be defined as tripti ( तृप्ति) and harsa (हर्प). In Sanskrit the desires are called vûsanâs. The desires or vâsands for work and enjoyment are the causes of our births and re-births. If these desires remain in us, we shall be born again and again. As these desires or uasands are the roots of all our karmas or works, good or bad, jiva cannot escape from reaping what he has sown. So, he enjoys pleasure and pain which are the results of his works, good or bad. Thus fettered by the trammels of karma, jiva moves on from one body to another enjoying or suffering the good or bad results of his own deeds.

PHILOSOPHY OF PANCHADASI 21

Is there no end to this process of births and re-births? Can we not be free from the inevitable law of karma? So, the author of Panchadasi himself raises these questions : नद्यां कीटा इवावर्तादावर्तान्तरमाशुते। व्रजन्तो जन्मनो जन्म लभन्तेनैव नि-र्वृतिम्॥ सतू कर्म परिपाकात् ते करूणा निधिनोद्ध ता। प्राप्य तीरतरुच्छायां विश्राम्यन्ति यथासुखम्॥ As a small insect falling into the current of a river passes from one whirlpool to another and does not find a resting place, so the jiva passes from one birth to another without finding rest or peace. But if any kind-hearted man seeing the miserable plight of the rapid current and places the insect

22 AN INTRODUCTION TO THE

under the shade of a tree on the bank, it escapes the ever-running current of the water. Similarly, the jiva can escape the continuous recurring births and deaths, if any God- realized man shows him the path to freedom and peace. Following the advice of the realized man(aaawff) the jiva can be liberated from the pangs and cares of the deceitful world. Then comes the practice or sâdhand. Nowhere we can find in world's history, except in India, that the highest metaphysical conception has formed the basis of a religion. The religion of Vedânta is not merely theoretical, but it is also practical. It is the realization of the universal soul in the individual self. It is being

PHILOSOPHY OF PANCHADASI 23

and becoming one with thal eternal existence. The union with the supreme pure consciousness forms the keynote of the Vedântic religion. The Vedânta proclaims that the oneness with Brahman is the ultimate end of human life. It is the Be-all and End- all of our individual existence. It is the final goal of all searches after Truth. What becomes after regain- ing the state of oneness is described in the following lines : भिद्यते हृदयग्रन्थिश्चिद्यन्ते सर्वसंशयाः। क्षीयन्ते चास्य कर्मानि तस्मिन् दष्टे परावरे॥ When man reaches that state of oneness, all knots of desires are torn asunder, all doubts and questions

24 AN INTRODUCTION TO THE

are solved for ever, and all works with their fruits are transcended. But how to attain such a state of oneness or freedom? To this the Vedânta answers that by right knowledge of Brahman or Brahma- jndna we can obtain oneness with Brahman and consequently the abso- lute freedom. And as before day- light the darkness of night disappears, so the darkness of false knowledge (mithyd pratyaya) vanishes before the light of jnana or right knowledge. The Vedânta says that this world is manifested form of mây@. These phenomena are nothing but the the apparent waves in the ocean of Brahman. We live and move and have our being in Brahman. These

PHILOSOPHY OF PANCHADASI 25

names and forms (nâme-rupa) are the maya or nescience. They are the cause of creation : सृष्टित्वात् सृष्टितः पुरा।' Really Brahman appears as different only for name and form, otherwise it is pure and one without the second- एकमेवाद्वितीयम्। Panchadasi also says: 'नामरूपोपाधिभेदं विना नैव सतो भिदा।' But, truly speaking, Brahman is never affected by time and space. It is unchangeable amidst the changeful and deceitful world. Panchadasi also mentions: प्रवहत्यपि नीरेऽव स्थिरा म्रौढ़ा शिला यथा। नामरूपान्यथात्वेऽपि कूटस्थ ब्रह्म नान्यथा।। As a rushing stream cannot dis- lodge a huge stone, likewise Brah- man remains unaffected amidst the

26 AN INTRODUCTION TO THE

changes of names and forms (numa- rupa). Name and form have their ground upon Brahman. Without the support of Brahman they cannot exist. Panchadasi describes this as : निश्चिद्र दर्पणे भाति वस्तुगर्भ वृहद्वियत्। सच्िद्घने तथा नानाजगद्गर्भमिद वियल्। As in a mirror one can see the reflected images of every object, likewise everything having a name and a form is revealed by Brahman. In truth, every particle of matter in the universe is Brahman condi- tioned by numa and rupa i.e. name and form. This vision of Brahman is called in Vedânta samyag-dar- shana or right knowledge. This samyag-darsana is acquired by

PHILOSOPHY OF PANCHADASI 27

ichara or proper analysis of the true nature of things and by realizing Brahman which is sat-chil-dnanda or existence-intelligence-bliss. To des- cribe the necessity of vichđra Pancha- dasi says : ब्रह्म यद्यपि शास्त्र पु प्रत्यक्त्वेण वर्णितम्। महावाक्य स्तुथाप्येतत दुर्योधमविचारिणः ॥ Although the individual soul has been described as Brahman in the mahâvakyas or the great Vedic words, yet it is very difficult to under- stand for them who do not practise vichara or the proper analysis of spirit and matter-jada and chaitanya. What these mahđvđkyas are and what do they mean? The maha. odkyas are the great words which

28 AN INTRODUCTION TO THE

contain the fundamental ideas of Vedânla. Panchadasi also deals with these mahđvakyas and explains them in an explicit way. They are four in number : (1) Taltvam-asi ( तत्त्वसमि) Tat means 'that' i.e. Brahman and the individual self is denoted by twam, i.e. 'thou.' So, Tal-tvam-asi means 'That Thou art' or the self is Brah- man. (2) Aham Brahmasmi ब्रह्मामि ) i.e., I am Brahman. (अह्'

(3) Ayam Atmâ Brahman 3T ) आत्मा ्रह्म ) i.e., this Atman or the individual soul is Brahman. (4) Prajnnam Brahman (HSTH i.e., the pure consciousness is Brahman.

PHILOSOPHY OF PANCHADASI 29

Panchadasi says: येनेक्षते शृणोतीदं जिघ्नति व्याकरोति च। स्वाद्वस्वादु विजानाति तन् प्रज्ञानमुदीरितम्। चतुमु खेन्द्रदेवेषु मनुष्याश्वगवादिषु। चैतन्यमेकं ब्रह्मातः प्रज्ञान ब्रह्म मय्यपि॥ परिपूर्ण: परात्मास्मिन् देहे विद्याधिकारिणि। बुद्ध: साक्षितया स्थित्वा स्फुरन्नहमितीर्यते ॥ स्वतः पूर्णः परात्मात्र ब्रह्मशब्देन वर्णितः। अस्मीत्यैक्यपरामर्शस्तेन ब्रह्म भवाम्यहम्॥ एकमेवाद्वितीयं सत् नामरुपविवर्जितम्। सृष्टः पुराधुनाप्यम्य तादकृत्वं तदितीर्यते॥ श्रोतुद्द्देन्द्रियातीतं वस्त्वन्र त्वंपदेरितम्। एकता गृह्यतेऽसीति तदैक्यमनुभूयताम्॥

अहं कारादिदेहान्तात् प्रत्यगात्मेति गीयते॥.

30 AN INTRODUCTION TO THE

दृश्यमानस्य सर्वस्य जगतस्तत्वमीर्यत। ब्रह्मशच्देन तद्ब्रह्म स्वप्रकाशात्मरुपक्तम्॥ -- Ch. V., 7-8

The consciousness existing in . connection with our intelligence is the source of our speech, perception, and desires, etc. It can be defined as the prajnâna. The great soul is existing in the gross material bodies of different animals as the ruler of their hearts. Therefore, the great soul is existing within me; also the prajnâna and supreme consciousness are existent within me. So, we can deduce that the supreme pure con- sciousness and prajn@na, together, are Brahman. The supreme con- sciousness being guided by the phe-

PHILOSOPHY OF PANCHADASI 31

nomenal emanation is existing within gross body as witness of everything. As it is guided by the phenomenal emanation being present within the gross body, su we can define it as self. The word Brahman means the ever-present prime soul. The word asmi ( erfA ) means our individual consciousness and reflected consciousness. Therefore, self means individual consciousness. By that we can easily deduce that one who tran- scends the phenomenal emanation, is Brahman. Before emanation i.e. pro- jection, the supreme soul (Atman) alone existed. It is also existing in the same state now. So, we can define it as tat ( an). We can define our re- flected consciousness as tam ((er ).

32 AN INTRODUCTION TO THE

Therefore, tat ( तत्) and tam (त्म) have no difference between them. We onght to know this. The reflected consciousness which is self- luminous can be defined as ayam ( eri ). It is also known as self, because desires are guiding it. Therefore, we can deduce that this reflected consciousness is known as self and ayam ( eri ). Brahman is the source i.e. ground of everything. It is self-luminous. Therefore, we can deduce that no difference exists bet- ween self and the supreme self, the Brahman. The mahđoakyas expressed in the form of sutras or aphorisms con- tain the central truths of Vedânta philosophy. Panchadasi again says :

PHILOSOPHY OF PANCHADASI 33

देहाद्यात्मत्वविभ्रान्ती जागतां न हठालू पुमान्। ब्रझ्मात्मत्वेन विज्ञातुं क्षमते मन्दधीत्यतः ।। As long as there will remain in us देहात्म-भ्रान्ति i.e., as long as we shall mistake the body for the self, it will be impossible for us to realize the true nature of the self as Brahman. The mistake or false knowledge we can get rid of by vichara or discrimination only. Thus accor ding to the teachings of Panchadasi we learn that vichdra is the first means which helps the acquirement of samyag-darsana Panchadasi mentions, (सम्यगदर्शणम्).

सदा विचारयेन्तस्माज्जगज्जीवपरात्मनः। जीवभावजगद्भाववाधे स्वात्मवशिष्यते॥ #The word vâdha means 'the falsity

P .- 3

34 AN INTRODUCTION TO THE

It has already been said that by logi- cal discourse or ratiocination (vichra) we can get the right knowledge (of the dtman) that dispells the darkness of delusion. Therefore, we should determine by ratiocination the nature of the world (jagat), the individual petty self (jiva) and the highest Self (paramâtman). Because knowledge derived from vichara, if it once becomes permanent, nothing can- hinder it. It destroys all delu-

of everything knowing their destructibi- lity' and not 'the absence of knowledge' or 'forgetting them altogether'- 'aral- तिस्तयोर्वाध: किन्तु मिथ्यात्वनिश्चयः। If it be sa, then men would attain salvation in deep sleep or swoon-'नो नेत् सुषुप्रिमूर्च्छाद सुच्येता यल्नतो जन: II' But in deep sieep and swoon, the false knowledge or nescience is not corrected.

PHILOSOPHY OF PANCHADASI 35

sions. With its help only one attains to God-realization even in this life and gets over the fruits of the actions of former life. So the vichara like the thrashing of corns must be continued till the grain of right knowledge appears. Again says Panchadasi, अनेकजन्मभजनात् स्वविचारं चिकीर्षति। विचारेण विनष्ठायां मायायां शिष्यते स्वयम्॥ 'A man follows the path of ratiocina- tion and true knowledge in the world, afier spending many past lives in prayer (upasand). By ratiocination, first of all, the nescience is cancelled and then the knowledge of the pure Brahman is regained'. The false imposition of duality and sorrow upon the nondual Brahman is called

36 AN INTRODUCTION TO THE

bondage, and the right knowledge of the Brahman is known as salvation or realization. The Panchadasi men- tions further that bondage is due to the want of right knowledge and it can be cancelled only by vichra. There- fore, everyone should determine who is the jiva and who is the para- mâtman (Brahman) : अद्वयानन्दरुपस्य सद्वयत्वञ्च दुःखिता। चन्ध: प्रोक्त स्वरुपेण स्थितिर्मु क्तिरितीर्यते। अविचारकृतो वन्धो विचारेण निवर्तते। तंस्माज्जीव परात्मानौ सर्वदैव, विचारयेत्।।

But, for those who are not so intellectually advanced as to be able fo practise this kind of vichdra, Pan chadasi says :

PHILOSOPHY OF PANCHADASI 37

यी विचार न लभ्यते ब्रह्मोपसीवि सोडनिशम।' *He who is not able to make vichdra, must meditate upon Brah- man within.' The process of medi- tation is described as: आप्ोपदेशं विश्वस्य श्रद्धालुरविचारयन्। चिन्तयेत् प्त्ययैरन्यैरनन्तरितवृत्तिभिः ॥ 'Believing in the words of the enlightened the faithful disciple should try to abstract his mind from external objects and concentrate upon the self without being disturbed by any other thought. This kind of meditation will make his false know- ledge of the soul vanish by and by.' And when by constant medita- tion such false impressions as, 'my

38 AN INTRODUCTION TO THE

Self is the body,' 'I am born with the body' and 'shall die with it' will dis- appear, the indivisible non-dualistic Atman will be perceived in its ful- ness. Whosoever will realize it, will remain eternally free even in this life. He will be one with Brahman. He will come no more under the bon- dages of mayd or delusion. Then he will act as witness (sakshi) or seer of his mind, body and whole universe. So Panchadasi says: विद्यायां सचचिदानन्दा अखण्डैकरसात्मताम्। माष्य भान्ति न भेदेन भेदकोपाधिवर्जनात्।। 黎 निरुपा धिन्रह्मतत्त्वे भासमाने स्वयंत्रभे। अद्वते त्रिपुटी नास्ति भुमानन्दोऽयमुच्यते॥

PHILOSOPHY OF PANCHADASI 39

After becoming perfect in medita- tion one attains to the Brahma-vidyd, After the perfection in the Brahman- knowledge, one can realize the supreme soul. At that time the rea- lized man perceives everything what is in reality. Owing to nascience one perceives the difference between him and Brahman. But after attaining to right knowledge, no distinction is per- ceived by the realized soul. After one succeeds in dispelling the sense of difference, one realizes the self-reveal- ing light of Brahman. At that time triputi i.e., subject, object and rela- tion, is vanished. That supreme state can be defined as the bhumnanda or the highest pleasure and eternal bliss. The fortunate man who attains to this

40 AN INTRODUCTION TO THE

superconscious state, is called a jivan mukta i.e., one who is liberated in one's lifetime. Panchadasi describes the mental state of such a jivanmukta as, कृतकृत्यया वृप्त: पाप्तपाप्यतया पुनः। तृप्यन्नेवं स्व्रमनसा मन्यतेऽसौ निरन्तरम् ।। धन्योऽहं धन्योऽहं नित्यं स्वात्मानमञ्जसा वेदि। धन्योऽहं धन्योऽहं ब्रह्मानन्दो विभाति मे स्पष्टम्॥। धन्योऽहूं धन्योऽहं दुखं सांसारिकं न बीक्ष ऽद्य। धन्योऽहं धन्योऽहं स्वस्याज्ञानं पलायितं क्वापि॥ धन्योऽहं धन्योऽहं कर्तव्यं मे न विद्यने किश्वित्। धन्योऽहं धन्योऽहं प्राप्तव्यं सर्वमद्यसम्पन्नम्॥। धन्योऽहं धन्योऽहं तृप्त में कोपमा भवेल्लोके। धन्योऽहं धन्योऽहं धन्यो धन्यः पुनः पुनः ॥ That is, the jivanmukta thinks and

PHILOSOPHY OF PANCHADASI 41

mays: 'I have known the supreme dtman, therefore I am happy, I am enjoying highest bliss, therefore 1 am happy, I am free from the worldly bonds, I am also free from the chains of delusion, therefore, so I am happy. l have no obligation to anyone, l have attained that highest object, for which I was practising so long, therefore I am happy. I am enjoying the sub- lime bliss, therefore I am the hap- piest of the happy!

INDEX

Absolute, 3, 10. Aham-Brahmâsmi, Blies, 10. Body, gross, 18. 28. suhtle, 18. Antahkarana, 16. Bondage, 36, 1,

Apana, 17. Brahmajñana, 3. Atman, 31, 34, 38, Brahma-vidyâ, 39. 41. Brahman, 7, 8, 10, Avidyâ, 13, 14, 15, 11, 12, 14, 18, 23, 19. 24, 25, 20, 27, 30, Ayam, 32. 31, 33, 35, 36, 38, Ayam-âtmâ-Brahma, 39. 28. Bukka, King, 6.

Bâdarâyana, 3. Chaitanya, 27,

Bhârati Tirth, 7. Consciousness, 9, 23,

Bhokta, 19. 30, 32.

Bhoktritva, 19. ›, reflected, 32.

Bhumânanda, 39. Creation, 25.

Births, 20, 21. Dehâtma-bhrânti, Re- 20, 21. 33.

44 INDEX

Delusion, 84, 88. JinaAman, 40. Desire(s), 28. JñAna, 8. Ngo, 8. non-, 8. Jñnendriyas, 10.

Karma, 20, 21. Emanation, 31. Karmendriyas, 16. Existence, 10. Katritva, 19. Knowledge, 1, 2, 3, Gitâ, Bhagavad, 4, 26. 5. God, 14. 85, 39. nghh. 26. 34.

Guna(s). 12, 18. false, 33, 37. Krishna, Sri. 4. Harsa, 20. Lakshyartha. 11. Ignoranee, 13. Indriyas, 17. Intelligence, 10. Mâdhava, 6.

Isvara, 14, 15. Mâdhavâchârya, 6. Mahavakhya, 27, 32

Jado, 27. Mattor, 27, 28. Máyâ, 11, 12, 13 Jagat, 34. 14, 18, 34, 25, 38 Jiva, 14, 15, 17, 18, 20, 21. 22, 34, 36. Meditation, 37. Mind, 16.

INDEX 45

Namos and Forms, Samdnu, 17. 25, 26. Nescience, 12, 25, Samyagdarsana, 26, 33. 34, 39. Sankarâchârya, 6. Sarira, Karana, 15. Onencss, 28, 24. Sthula, 15. Suksma, 15. Paramâbman, 36. Sat-chit-ananda, 27. Perception, 30. Sattva, 18, 14. Phenomena, 11. Sâyana, 6. Prajñâna, 30. Self, 12, 31, 32, 34, Prajñânam- 37. Brahman, 28. Sleep, deep, 34. Prâjña, 15. Sokâpanodana, 19. Prakriti, 12, 13. Space, 25. Prama(s), 16, 17. Spirit, 27. Swoon, 84, Rajas, 13. Ratiocination, 34. Taijas, 16. Realizalion, 22. Tam, 31, 32. Tamas, 13. Sâdhana, 22. Tat, 81, 32. Sakshi, 38. Tattvam-asi, 28. Salvation, 34. Time, 25,

.46 INDEX

Triputi, 20. Vedânto, 1, 2, 3, 4, 22, 23, 28.

U dána, 17. Vichûra, 27, 33, 34,

U pâdhi, 18. 36, 37.

U pâsand, 35. Vidyâranya, 7. Visva, 17. Vyâsa, 17. Vachyârtha, 11. Vâdha, 33. Witness, 31, 38.

Vâsanas, 20. Works, bad, 20.

Vedas, 2. good, 20. World, 34.

ERRATA.

Page Read Far

9 त्वा स्वा

9 अायनाय आयनाय

13 पकृति द्विविधा अवृतिद्विविधा

13 शुद्ध यविशुद्धिभ्यी 13 भायाSविद्ये मार्याविद्ये

16 पशगरत्वन्य वशगस्तन्य

16 पै. चित्र्यादनेकधा हैं चित्र्यदुनेकधा 16 पपद्यते प्तिपद्यते

23 रिछदयन्ते श्द्यन्ते

23 कर्माणि कर्मानि

26 निश्छिद्र नििद्रे

27 अत्यकत्देण प्रत्वक्त्वेन 27 स्तथाप्येतत् स्तुथाप्येतत्

29 स्वादू स्वादु

29 चूह्म नहा

29 प्यस्य ध्यम्य