The sheath-related verses in the Panchadashi occur in Chapter 1:
The five sheaths of the Self are those of the food, the vital air, the mind, the intellect and bliss. Enveloped in them, it forgets its real nature and becomes subject to transmigration.
The gross body which is the product of the quintuplicated elements is known as the food sheath. That portion of the subtle body which is composed of the five vital airs and the five organs of action, and which is the effect of the rajas aspect of Prakriti is called the vital sheath.
The doubting mind and the five sensory organs, which are the effect of Sattva, make up the mind sheath. The determining intellect and the sensory organs make up the intellect sheath.
The impure Sattva which is in the causal body, along with joy and other Vrittis (mental modifications), is called the bliss sheath. Due to identification with the different sheaths, the Self assumes their respective natures.
By differentiating the Self from the five sheaths through the method of distinguishing between the variable and the invariable, one can draw out one’s own Self from the five sheaths and attain the supreme Brahman.
I have just received notification of the webinars which are being run by Chinmaya International Foundation. These are conducted on-line with audio and video content, covering both introductory and advanced texts – an opportunity to study with a traditional teacher when you do not have physical access to one! They are for serious students and feature Q & A sessions (in both directions!). Sounds excellent!
Here are brief details of current courses:
For more details about the courses and how to apply, look at their website.
If any visitor to this site takes up the offer, I would be interested in hearing back from them as to how they get on.
“Anyone who knows that supreme Brahman becomes Brahman indeed……….”
My search for Brahman started with aparokshAnubhUti (supposedly written by Shankaracharya) where it is stated that knowledge of liberation is obtained through enquiry. It then goes on to explain what constitutes enquiry: (अपरोक्षानुभूती) aparokshaAnubhUti (Shloka #11 & #12) (translation by Vimuktananda)
“Knowledge is not brought about by any other means than Vichara (Enquiry), just as an object is nowhere perceived (seen) without the help of light”.
“Who am I? How is this (world) created? Who is its creator? Of what material is this (world) made? This is the way of that Vichara (Enquiry)”.Continue reading →
Guest Author – Vijay Pargaonkar Seven Stages of Chidabhasa
Based on Panchadasi by Vidyaranya Swami
Chapter 7.0 “Trupti Deepa”(marathi translation by Pundit Vishnu Shastry Bapat (1908) and hindi translation by Pundit Ramavatar Vidyapati (1912))
Brihadaranyaka Upanishad 4-4-12
“If a man knows the Self as “I am This” then desiring what and for whose sake will he suffer in the wake of the body.” (The entire Trupti Deepa chapter of Panchadasi is based on this shruti mantra)
Kutastha, the pure Consciousness, is asanga (without any association) and avikari (immutable). This Kutastha is also the adhisthana (substratum) of “bhrama” (illusions- not to be confused with Brahman) of indriya-sharira (body- mind complex). When it gets associated (the association is only vyavaharic/transactional and not real) with mind through anyonya-adhyasa (mutual superimposition) it is known as Jiva. Kutastha’s reflection in mind “chidabhasa” alone cannot be the Jiva since it has no existence of its own without Kutastha – image in a mirror is not possible unless there is a face behind it. The mixture/combination of chidabhasa and Kutastha is also referred to as purusha in the the shruti above. Continue reading →
[7:175] The function of knowledge of the real is to promote (constant) remembrance of the fact that’ world is unreal; that of the fructifying karma is merely to provide the jIva with experience of pleasure and pain.
vidya-rabdhe viruddhyete na bhinna-viShayatvataH
jAnadbhir apyaindra-jAla-vinodo dRRishyate khalu
[7:176] The knowledge of the spiritual truth and the fructification of prArabdha karma refer to different objects and are not opposed to one another. The sight of a magical performance gives amusement to a spectator in spite of his knowledge of its unreality. Continue reading →
This is the first of a four-part article by Acharya Sadananda of Chinmaya Mission Washington (edited by myself) clarifying the nature of the deep-sleep state and addressing a number of problems which frequently cause confusion in seekers.
I wish to express my appreciation to Pujya Sastriji and Shree Subbuji for directing me to the Panchadashi Ch.11, where the deep-sleep aspects are discussed extensively by Shree Vidyaranya. This article is in response to a question posed by a sincere seeker in a private mail. His question focused on the following: Who is the experiencer, knower, and the recollector of the deep-sleep state, when the mind is not there? In essence, who slept well and knows that he slept well and is now recollecting that information when he is awake. This response to the question is based on my understanding of the 11th Chapter, together with a private communication from Shree Sastriji the post to Advaitin by Shree Subbuji.
In searching for answers, I came across the article by Shree Ananda Wood on the topic of Shree Atmananda Krishna Menon’s understanding of the deep sleep state. Given the fact that all descriptions of the deep-sleep state are necessarily from the vantage point of the waking state, we can only rely for analysis on 1) shaastra pramANa and 2) those experiences that are universally common. The problems with Shree Atmanandaji’s interpretation of the deep–sleep state are noted at the end, since there are many people that I see on Facebook, as well as elsewhere, who follow Atmanandaji writings relating to deep sleep state. Continue reading →