Panchadasi – Verse 2-3
~ (Understandings from the Webinar series of Chinmaya International Foundation on Panchadasi)
Continuing from verse 2…
Tad means That
Tatva means That-ness
Tatva also means the nature of Brahman. Guru’s teaching is Tatvamasi (Thou art That) and not just Tatva. When Tatvamasi is being taught, the distinction is broken. That’s the reason why ‘Asi’ is used…it breaks the distinction. That shows the identity and appreciation of oneness. With the breaking of all distinction, ‘Aham Brahmasmi’ (I am the Supreme Self) gets revealed.
This entire process happens sukhabodhAya (that is the job of the Guru).
To reiterate, vishaya is tatva and prayojana is sukhabodhAya. In Vedanta, prayojana is Atyantinka dukhanivritti paramAnanda prApti (Complete cessation of sorrow and attainment of permanent happiness. Then why is sukhabodhAya the prayojana over here? Because, bodha is the nivritti as well as prApti. Attainment in the case of Realisation of the Self is not attaining something which is outside us but realizing something that we have forgotten. It exists within us and we just need to be reminded of that. It is just like the person who has forgotten that he has kept his glasses on his face but keeps looking for it. The moment someone tells him and he realizes that its there on his face, he immediately remembers it. For him, he doesn’t have to verify whether the glasses are really there because it is there in his memory. It’s just that he had forgotten it. And this entire process of realization about the glasses is sukhabodhAya. The person does not have to take much effort to realize it.
In the same way, when it is said that the prayojana is sukhabodyAya, when bodhacomes to realize what it is, then the purpose is fulfilled.
Sambandha here is bodhya bodhaka bhAva. Contextualisation of the text in the context of knowledge is called sambandha. Bringing the importance of the book into the context is the sambandha. Just like when a topic of pure mathematics is taught in school, when the teacher explains where and how this knowledge can be applied, it is then sambandha happens.
shabdasparshAdayo vedyA vaichitryAt pruthak
tato vibhaktAstat samvit ekrUpyAnna bhidyate || 3 ||
aadi: means ‘etc’ and also ‘starting with’. Meaning, it is referring to all the five senses speech, touch, sight, smell and taste. Along with these five, it also refers to the five sense organs through which they function. In addition to that, it also refers to the five basic elements of nature – earth, fire, wind, water and ether (space); because the five senses are made up of five elements of nature. The correspondence of five elements to the five senses is like this:
Ether – Sound
Earth – Smell
Fire – Form
Water – Taste
Wind – Touch
vedya: in the waking state
tatah: (from these) viShayah (subject)
vibhaktA: different (that which is not viShayah)
samvit: Knower (Literal meaning: That which burns all well)
ekarUpa: same form
Meaning: The five sense organs, five senses, five basic elements, even though they function separately in various manifolds, in the waking state I grasp the idea by putting them together but not getting mixed up with it; and that what I see is different from the subject. In short, the Knower and the known are different.
(to be continued in the following post)
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