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The Philosophy of the Panchadasi by Swami Krishnananda 2 PREFACE TTHHEE PPHHIILLOOSSOOPPHHYY OOFF TTHHEE PPAANNCCHHAADDAASSII by Swami Krishnananda The Divine Life Society Sivananda Ashram, Rishikesh, India (Internet Edition: For free distribution only) Website: www.swami-krishnananda.org CONTENTS Preface 3 1. Discrimination Of Reality 5 2. Discrimination Of The Elements 15 3. Discrimination Of The Five Sheaths 22 4. Discrimination Of Duality 26 5. Discrimination Of The Mahavakyas 32 6. Light On The Analogy Of A Painted Picture 34 7. Light On Supreme Satisfaction 50 8. Light On The Internal Self 64 9. Light On Meditation 70 10. Light On The Drama Theatre 82 11. The Bliss Of Yoga 85 12. The Bliss Of The Self 94 13. The Bliss Of Non-Duality 101 14. The Bliss Of Knowledge 111 15. The Bliss Of Objects 116 The Philosophy of the Panchadasi by Swami Krishnananda 2 PREFACE The Panchadasi is a standard text on the philosophy of the Vedanta, consisting of fifteen chapters, written by Sage Vidyaranya. Historians and teachers of philosophy sometimes hold that the later portions of this work were written by Bharatitirtha. Whatever be the authorship of this treatise, it stands as an unparalleled compendium expounding the fundamental principles of the Vedanta propounding the non-dual existence of Brahman, the supremacy of the Absolute. In accordance with the accepted definition of the Ultimate Reality as Sat-Chit-Ananda (Existence-Knowledge-Bliss), the fifteen chapters of the Panchadasi are grouped into three sections of five chapters each, which are designated as Viveka, or Discrimination, Dipa, or Illumination, and Ananda, or Bliss, corresponding to the Existence, Consciousness and Bliss aspects of Reality, which is the theme of the fifteen chapters. The text purports to point out that the universe finally gravitates to the realization of this great purpose of all life, namely, the experience of Absolute Existence, which is a blend of infinity and eternity, wherein are brought together into the highest fulfilment all the aspirations of the whole of creation. The first five chapters endeavour to discriminate by analysis and understanding (Viveka) the nature of Reality as distinguished from mere appearance, both in the external universe of the five Elements - Ether, Air, Fire, Water and Earth - and the individual consisting of the five sheaths - Annamaya, Pranamaya, Manomaya, Vijnanamaya and Anandamaya - meaning the Physical. Vital, Mental, Intellectual and Causal encasements of the pure Spirit. Incidentally, the sequence of the process of creation is described, in the context of stating the relationship between Brahman and the universe, which involves also an explanation of the specific connection that seems to obtain between the individual percipient and the world of perception. These are highly interesting in-depth analyses and studies which probe into the final structure and substance of all things. The second set of five chapters throw light (Dipa) on the fact that Consciousness is the supreme principle, the only Reality, which is identical with pure Existence. Here, again, a detailed description is entered into regarding the nature of Isvara (God), Jagat (world) and Jiva (individual), with an outstanding exposition of their mutual action and interaction. The theory of perception, which is a very important field of study in all philosophic circles, is discussed in an entire chapter in this section. Simultaneously, there is a picturesque delineation of the gradational process of the ascent of the individual to its supreme goal, liberation in union with Brahman, the Absolute. A very poignant and candid discourse on the meaning and method of meditation leading to contact with Reality is also a stimulating theme discussed in this section. The last five chapters go into great detail in expounding the inner constitutive essence of Brahman as unexcelled Bliss (Ananda). Joy is the essence of life. Happiness is the core of all things. Everything struggles in the end for reaching a state of infinite satisfaction. There does not seem to be any other aim or purpose in life, whatever be the movement or the activity with which persons and things seem to be busy in the complex arrangement of the evolution and involution of the universe. That the cause and the effect are finally non-different, that reality and its manifestations cannot be drastically separated one from the other, that God and the world are not two different realities, that The Philosophy of the Panchadasi by Swami Krishnananda 3 the deepest in man is Existence, which is Consciousness and Joy, that all effort at the gaining of knowledge is an adventure in the direction of the union of knowing and being, Consciousness and Existence, that the Self is the source of all happiness, whether the concept of Self is empirically limited to persons, things and relations, or understood in its primary sense of unlimited universality, and that the notion that pleasures come from external objects located in space and time outside as the non-Self is a blatant error, perfection being attainable only in the realization of the Absolute Self, form the enthralling subjects inimitably described by the author in the concluding five chapters. The Panchadasi is usually, and perhaps invariably, prescribed as a pre-condition of study before one takes up the larger initiations into the Upanishads, the Brahmasutras and the Bhagavadgita, inasmuch as this basic text acts as a fitting introduction to the central doctrines of the Vedanta philosophy in general. The present book consists of the lectures delivered on the philosophy and the teachings of this great work to audiences of students at the Headquarters of the Divine Life Society. Swami Krishnananda The Philosophy of the Panchadasi by Swami Krishnananda 4 CHAPTER I DISCRIMINATION OF REALITY ANALYSIS OF SELF The world consists of objects, and every object is a content of positive or negative perception and cognition. The special feature of each object is that it is distinguished from the other by characteristics that are ingrained in it in a particular manner. This is why we see the world variegated in colours, sounds, tastes, touches, and smells. The difference is in the existence somewhere of some characteristics outside the range of others at other places. Thus, for example, we mark a difference between a cow and a tree, because we do not find in a cow the features of a tree, and those of a cow in a tree. Objects manifest a mutual exclusion of one another. It is this that enables us to know the multitudinousness that the world is. We also conceive such difference as that between God and the individual, God and the world, one individual and another, the individual and the world, in addition to the differences among the various contents of the world. There is a difference of limbs in the body. There is difference among individuals of the same species as also individuals of different species. There is external and internal variety. We may here raise a question as to what it is that knows that there is difference, and how is difference known at all? We have an immediate answer that a kind of consciousness in us is the knower of the different objects outside as also inside, and this difference is also known by consciousness itself. The world can be known by nothing other than consciousness. Though the objects differ in their external features, we do not find any difference among the various types of consciousness. There is distinction of sounds, colours, etc., but there is no distinction between the consciousness of sound and the consciousness of colour, and so on. This, then, means that the knowing consciousness is one and the same, though things are multifarious and possess changing characters. One and the same consciousness sees, hears, tastes, touches and smells, and it is also possible to be conscious of the consciousness of all these. Consciousness is a synthetic unity of apperception, it is all at once. Though the eyes cannot hear and ears cannot see, etc., and each sense has one particular function to perform, consciousness is the unity of them all. It is one and indivisible, and it is responsible for all the experiences in the world. This same predicament is observed in the state of dream, also. The difference of the waking state is only in the permanency of experience which it reveals. While dream experience is short, the waking one is comparatively long. But there is no difference in the constitution, the make-up, or the construction of the two states. Yet, it is seen that the consciousness does not differ. Though there is difference between waking and dreaming, there is no difference between the consciousness of waking and the consciousness of dreaming. This is testified by the experience that one and the same individual wakes and dreams, and asserts: “I dreamt.” While the waking state is due to actual perception through senses, dream is brought about by the memory of waking state on account of the impressions of the latter imbedded in the mind, which manifest themselves on suitable occasions. Consciousness has no forms or shapes. Also, taking into consideration the condition of deep sleep, it is seen that there is, in it, The Philosophy of the Panchadasi by Swami Krishnananda 5 for all practical purposes, no consciousness at all. One wakes up from sleep and exclaims: “I knew nothing, but I enjoyed happiness, I had wonderful rest.” Notwithstanding that there was no consciousness or knowing in deep sleep, there is a persistent memory of one‟s having slept and experienced joy therein. There is a total absence of experience from the point of view of consciousness, but the effect in the form of memory of having slept is enough evidence that there was some sort of experience even in deep sleep.
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