🌹There are fifteen chapters in Panchadashi, divided into three pañchakas of five chapters each. The first is called 'Viveka-pañchakam', the second, 'Dīpa-pañchakam', and last, 'ānanda-pañchakam'. 🌹The last chapter, fourth, seen in the first pañchakam, was named 'Dvaita-viveka'. The third was, 'pañcha-kosha-viveka', second was 'pañcha-mahā-bhūta-viveka', and the first was 'tattva-viveka'. 🌹The last chapter, fifth, is known as 'Mahā-vākya-viveka'. 🌹 Mahāvākyas are the penultimate statements of the Vedas, which affirm the oneness of Jīva and Īshvara. They are the pinnacle of the Vedic texts, and there is no more beyond them to be known. Understanding them alone is the purpose of the Vedas. 🌹The Jīva has three bodies, the gross, subtle, and causal. In each of these, there is a reflection of the Consciousness. A reflection implies the presence of the object that is reflected. 🌹And reflection itself indicated by the coming and going of consciousness in the three bodies from one state to the next. 🌹The mind is the reflecting medium, by whose presence or effect, one feels energised or dull. The mind itself has no consciousness of its own, rather it has a reflected light and consciousness - this is indicated by the varying degrees of brilliance of the mind. The mind itself is inert, only an instrument that can be employed. 🌹It is inert because it is used, employed as an instrument, and is operated upon. It implies that a distinct operator must exist, of the operator or instrument. 🌹And since the mind itself is changing, the knower of the mind or its operator, I, must be changeless. 🌹Further, in the state of deep sleep, in spite of the absence of the mind, 'I' still is, and experiences the deep sleep (indicated by recollection of the experience) - therefore, the subtle body or mind also is different from conscious whose light illuminates it. 🌹So there are three media, in them the reflected consciousness forms, and the original Consciousness itself is other than them all. 🌹As the Jīva, we are associated with all 5 of these, and similarly Īshvara too is associated with these 5, at a total or cosmic level 🌹The consciousness reflected in the total gross body is Virāt, in the total subtle body is Hiranya-garbha, and in the total causal body, is Īshvara. 🌹The same five aspects apply to both the Jīva and the Īshvara, at a microcosmic and macrocosmic level. 🌹But, the Mahāvākyas speak of the oneness of the Jīva and Īshvara, the first four aspects (three bodies and the reflected consciousness) are not being spoken of! - they are opposites in magnitude and nature. The oneness of Jīva and Īshvara is established only from the angle of the Original Consciousness, which is alike for them both. 🌹Notably, the gross body of Īshvara includes all space and time. Hence, the Original Consciousness of Īshvara should be other than spacetime. 🌹Similarly, that of the Jīva too is other than the microcosmic gross body, as it is experienced in deep sleep and samādhi, in absence of space, time, object. 🌹Therefore, by such bhāga-tyāga-lakshana (removal and uptake of selected aspects), it is understandable that, the Original Consciousness of the Jīva and Īshvara are not different to one another but are one and the same. 🌹 Bhāga-tyāga-lakshana is also known as Jahat-Ajahat-Lakshana, to ignore the direct meaning of something and add a different indicated meaning to it. 🌹The oneness of Jīva and Īshvara in this way is understood by Jahat-Ajahat-Lakshana, because there is Jahat (discovering the indicated meaning), by removing the other four aspects, and there is Ajahat (adding additional meaning) by focusing on the nature of the fifth aspect for both. 🌹This is propounded by the Mahāvākyas. Although there are hundreds of these strewn across the Vedas, there are four major Mahāvākyas, one taken from each Veda. 🌹 Rgveda - Aitareya Upanishad - 'prajñānam-brahma'. Yajurveda - Brhadāranyaka Upanishad - 'aham-brahāsmi'. 🌹 Sāmaveda - Chandogya Upanishad - 'tat-tvam-asi'. Atharvaveda - Māndukya Upanishad - 'ayam-ātmā-brahma'. 🌹In the fifth chapter now, there are 8 verses, 2 verses allocated to each Mahāvākya. 🌹Every 2 verses give a brief explanation of each Mahāvākya, which would be explored in detail later. The Mahāvākyas indicate 'Aikya' or oneness, to help us establish our Self as beyond space, time, and object. 🌹Aside from the Mahāvākyas, there are the Avāntar-vākyas, intermediary statements revealed to lead us in our understanding and preparation for the meaning Mahāvākyas. 🌹The first four chapters are like Avāntar-vākyas, so are all the Vivekas, not Mahāvākyas themselves, but instrumental in taking us to the understanding of the Mahāvākyas. 🌹'Yena' refers to 'Chaitanyena', it is by which we perform all sense perceptions, that is, we do so by the Sakshi or Chaitanya, the consciousness. 🌹By that though which one sees, hears, smells, speaks, and one knows or acquires the knowledge of taste, good or bad, that, is Consciousness. 🌹Note that, the Original Consciousness does not see or hear! It is the consciousness, which reflects in the thought, the light of which enters the mind, then the sense organs, and finally the object. 🌹That consciousness and its light comes through the medium called the mind, and therefore, though the sense objects are practically known by the reflected consciousness. 🌹 Swāmi Vidyāranya here defines reflected consciousness as the original consciousness itself, since there are essentially non-different. 🌹It is to look at the moon and refer to it as the sun, or to ascertain that both day and night are illuminated only by the sun itself,though the light of the sun expresses at night when reflected by the moon, but is still essentially of the sun itself. 🌹So the light of knowingness comes and goes with the travelling of the mind, but the original consciousness itself never goes whether in waking, dream, or deep sleep. 🌹Of that consciousness, the light or knowingness is eternal, unchanging, permanent, but the objects of knowledge or perception are merely coming and going in that light. 'I', the Self, is only that pure and unchanging light. This is the definition of 'prajñānam', in the first Mahāvākya. 🌹The concept of Samāna-adhikarana, or two aspects being in aposition comes here. Two things in similar aposition, with a preposition between them (to, by, for, from, of, in) or related to one another, indicates illusion. Where there is no relation between the two, yet they are in same aposition, then it establishes that the two are in fact one and the same. 🌹So the Mahāvākya has Samāna-adhikarana, but there is no preposition between Prajñānam and Brahma, the former not being any attribute or part of the latter, rather the two being one and the same. 🌹To be 'conscious of', involves a verb or an action, but to say 'I am consciousness' is a noun. We have to transition from the reflected, doer, to the original Self whose light was reflected. 🌹That objectless knowledge is consciousness. 🌹The second verse now says that, be it Brahmā, Indra, the other Devatās, human beings, or even horses and cows, they all have the same and one consciousness, which is also Prajñāna, the knowingness in then all. 🌹When that Consciousness is refered to as one, it is Prajñāna, and when it is referred to as that which is in all, then it is known as Brahma. And thus the Mahāvākya is understood in completion.
Mind is inert, changing. Mind is an instrument. SB doesn't have its own Consciousness. Causal body is inert. Gross body is inert. Five aspects: GB, SB, CB, RC and OC In dream four: SB, GB,
Pranam Swamiji sadar Charan sparsh
🌸🙏🙏🙏पुज्य स्वामीजी को सादर प्रणाम 🙏🙏🙏🌸
🙏🏼
🌹There are fifteen chapters in Panchadashi, divided into three pañchakas of five chapters each. The first is called 'Viveka-pañchakam', the second, 'Dīpa-pañchakam', and last, 'ānanda-pañchakam'.
🌹The last chapter, fourth, seen in the first pañchakam, was named 'Dvaita-viveka'. The third was, 'pañcha-kosha-viveka', second was 'pañcha-mahā-bhūta-viveka', and the first was 'tattva-viveka'.
🌹The last chapter, fifth, is known as 'Mahā-vākya-viveka'.
🌹 Mahāvākyas are the penultimate statements of the Vedas, which affirm the oneness of Jīva and Īshvara. They are the pinnacle of the Vedic texts, and there is no more beyond them to be known. Understanding them alone is the purpose of the Vedas.
🌹The Jīva has three bodies, the gross, subtle, and causal. In each of these, there is a reflection of the Consciousness. A reflection implies the presence of the object that is reflected.
🌹And reflection itself indicated by the coming and going of consciousness in the three bodies from one state to the next.
🌹The mind is the reflecting medium, by whose presence or effect, one feels energised or dull. The mind itself has no consciousness of its own, rather it has a reflected light and consciousness - this is indicated by the varying degrees of brilliance of the mind. The mind itself is inert, only an instrument that can be employed.
🌹It is inert because it is used, employed as an instrument, and is operated upon. It implies that a distinct operator must exist, of the operator or instrument.
🌹And since the mind itself is changing, the knower of the mind or its operator, I, must be changeless.
🌹Further, in the state of deep sleep, in spite of the absence of the mind, 'I' still is, and experiences the deep sleep (indicated by recollection of the experience) - therefore, the subtle body or mind also is different from conscious whose light illuminates it.
🌹So there are three media, in them the reflected consciousness forms, and the original Consciousness itself is other than them all.
🌹As the Jīva, we are associated with all 5 of these, and similarly Īshvara too is associated with these 5, at a total or cosmic level
🌹The consciousness reflected in the total gross body is Virāt, in the total subtle body is Hiranya-garbha, and in the total causal body, is Īshvara.
🌹The same five aspects apply to both the Jīva and the Īshvara, at a microcosmic and macrocosmic level.
🌹But, the Mahāvākyas speak of the oneness of the Jīva and Īshvara, the first four aspects (three bodies and the reflected consciousness) are not being spoken of! - they are opposites in magnitude and nature. The oneness of Jīva and Īshvara is established only from the angle of the Original Consciousness, which is alike for them both.
🌹Notably, the gross body of Īshvara includes all space and time. Hence, the Original Consciousness of Īshvara should be other than spacetime.
🌹Similarly, that of the Jīva too is other than the microcosmic gross body, as it is experienced in deep sleep and samādhi, in absence of space, time, object.
🌹Therefore, by such bhāga-tyāga-lakshana (removal and uptake of selected aspects), it is understandable that, the Original Consciousness of the Jīva and Īshvara are not different to one another but are one and the same.
🌹 Bhāga-tyāga-lakshana is also known as Jahat-Ajahat-Lakshana, to ignore the direct meaning of something and add a different indicated meaning to it.
🌹The oneness of Jīva and Īshvara in this way is understood by Jahat-Ajahat-Lakshana, because there is Jahat (discovering the indicated meaning), by removing the other four aspects, and there is Ajahat (adding additional meaning) by focusing on the nature of the fifth aspect for both.
🌹This is propounded by the Mahāvākyas. Although there are hundreds of these strewn across the Vedas, there are four major Mahāvākyas, one taken from each Veda.
🌹 Rgveda - Aitareya Upanishad - 'prajñānam-brahma'. Yajurveda - Brhadāranyaka Upanishad - 'aham-brahāsmi'.
🌹 Sāmaveda - Chandogya Upanishad - 'tat-tvam-asi'. Atharvaveda - Māndukya Upanishad - 'ayam-ātmā-brahma'.
🌹In the fifth chapter now, there are 8 verses, 2 verses allocated to each Mahāvākya.
🌹Every 2 verses give a brief explanation of each Mahāvākya, which would be explored in detail later. The Mahāvākyas indicate 'Aikya' or oneness, to help us establish our Self as beyond space, time, and object.
🌹Aside from the Mahāvākyas, there are the Avāntar-vākyas, intermediary statements revealed to lead us in our understanding and preparation for the meaning Mahāvākyas.
🌹The first four chapters are like Avāntar-vākyas, so are all the Vivekas, not Mahāvākyas themselves, but instrumental in taking us to the understanding of the Mahāvākyas.
🌹'Yena' refers to 'Chaitanyena', it is by which we perform all sense perceptions, that is, we do so by the Sakshi or Chaitanya, the consciousness.
🌹By that though which one sees, hears, smells, speaks, and one knows or acquires the knowledge of taste, good or bad, that, is Consciousness.
🌹Note that, the Original Consciousness does not see or hear! It is the consciousness, which reflects in the thought, the light of which enters the mind, then the sense organs, and finally the object.
🌹That consciousness and its light comes through the medium called the mind, and therefore, though the sense objects are practically known by the reflected consciousness.
🌹 Swāmi Vidyāranya here defines reflected consciousness as the original consciousness itself, since there are essentially non-different.
🌹It is to look at the moon and refer to it as the sun, or to ascertain that both day and night are illuminated only by the sun itself,though the light of the sun expresses at night when reflected by the moon, but is still essentially of the sun itself.
🌹So the light of knowingness comes and goes with the travelling of the mind, but the original consciousness itself never goes whether in waking, dream, or deep sleep.
🌹Of that consciousness, the light or knowingness is eternal, unchanging, permanent, but the objects of knowledge or perception are merely coming and going in that light. 'I', the Self, is only that pure and unchanging light. This is the definition of 'prajñānam', in the first Mahāvākya.
🌹The concept of Samāna-adhikarana, or two aspects being in aposition comes here. Two things in similar aposition, with a preposition between them (to, by, for, from, of, in) or related to one another, indicates illusion. Where there is no relation between the two, yet they are in same aposition, then it establishes that the two are in fact one and the same.
🌹So the Mahāvākya has Samāna-adhikarana, but there is no preposition between Prajñānam and Brahma, the former not being any attribute or part of the latter, rather the two being one and the same.
🌹To be 'conscious of', involves a verb or an action, but to say 'I am consciousness' is a noun. We have to transition from the reflected, doer, to the original Self whose light was reflected.
🌹That objectless knowledge is consciousness.
🌹The second verse now says that, be it Brahmā, Indra, the other Devatās, human beings, or even horses and cows, they all have the same and one consciousness, which is also Prajñāna, the knowingness in then all.
🌹When that Consciousness is refered to as one, it is Prajñāna, and when it is referred to as that which is in all, then it is known as Brahma. And thus the Mahāvākya is understood in completion.
GB of Ishvara contains space and time.
Mind is inert, changing.
Mind is an instrument.
SB doesn't have its own Consciousness.
Causal body is inert.
Gross body is inert.
Five aspects: GB, SB, CB, RC and OC
In dream four: SB, GB,
In dream: SB, CB, RC and OC
Ishwara: (samasthi) sthula prapanch, ssukhmap skp, RC, OC