Panchadashi (Ch 1) - 11 by Swamini Sadvidyananda

TLDR;

This video provides an explanation of the third, fourth, and fifth verses of the Panchadasi, focusing on the concept of the oneness of the individual soul (Jiva) and the ultimate reality (Brahman). It uses daily experiences of waking, dreaming, and deep sleep to illustrate the analysis of different states of consciousness. The summary covers the nature of sensory experiences in the waking state, emphasizing the diversity and distinctness of the five senses, while highlighting the underlying unity of consciousness (Samvit) that perceives them.

• The main subject of the Panchadasi is the non-duality between the individual soul and Brahman.
• Daily experiences (waking, dreaming, deep sleep) are used to analyze states of consciousness.
• Sensory experiences are diverse, but the underlying consciousness perceiving them is unified.

Introduction to जीव ब्रह्मनों हो आइक्य (Oneness of Jiva and Brahman) [5:15]

The main subject of the Panchadasi is the जीव ब्रह्मनों हो आइक्य, the oneness of the individual soul and Brahman. The text aims to facilitate the understanding of this non-duality, explaining that there is no difference between the individual (you) and the ঈশ্বর (creator of the world). To achieve this understanding, the text uses तत्वस्य विवेकम विधियते, a method of distinguishing the essence.

आहम and इदम (I and This) [6:36]

The concept of distinguishing between आहम (I, the self or आत्मा) and इदम (this, the experienced world) is introduced. आहम refers to the self or soul, while इदम refers to everything experienced. The text explains that these two are distinct because इदम is दृश्यं तजड़म (observable and inert), separate from the द्रश्टा (seer), which is चैतन्य (consciousness). The lack of distinction between आहम and इदम leads to मोह (delusion) and शोक (sorrow).

Three Daily Experiences: जागरत, स्वप्न, and सुषुप्ति (Waking, Dreaming and Deep Sleep) [7:25]

The video describes the three types of experiences in daily life: the waking state (जागरत अवस्था), the dream state (स्वप्न अवस्था), and the deep sleep state (सुषुप्ति अवस्था). In the waking state, one is currently listening. In the dream state, the mind is awake while the body and senses are asleep. In deep sleep, also known as घाड निद्रा or deep sleep, it is the सुशूप्ति अवस्था. These three states are analyzed to facilitate discrimination.

शब्द, स्पर्श, रूप, रस, गंद (Sound, Touch, Form, Taste, Smell) in the Waking State [8:37]

In the waking state (जागरे), the experiences are शब्द (sound), स्पर्श (touch), रूप (form), रस (taste), and गंद (smell). These five senses are distinct (पुरुथकर) and varied (वईचित्रा). Each sense has its unique qualities, such as शब्द being a quality of आकास (ether), स्पर्श of वायू (air), रूप of अगनी (fire), रस (taste) of जल (water), and गंद (smell) of पृत्वी (earth).

ततहा विभकता: The New Name for Atma (Soul) [10:09]

The video introduces a new name for आत्मा (soul): संवित (Chaitanyam, consciousness). संवित is described as त्रिलिंग नाम (applicable to all three genders) and is असंग (unattached) and विभक्त (distinct) from the five senses. संवित is defined as चाइतन्य ग्नानस्वरूप (consciousness and knowledge).

एका संवित नभिद्यते (One Consciousness Without Difference) [11:55]

The संवित is described as एक रूप्या (one form), meaning it is singular and without भेद (difference). While the sensory experiences are अनेक (many) and पुरुथक (separate), the संवित is एका (one) and अद्विति (non-dual). The video emphasizes that there is no difference within संवित, even though there is diversity in the experiences.

The Concept of Duality (Dvaita) [12:32]

The video addresses the concept of duality (Dvaita), explaining that many Vedantins do not discuss the निवरुति (cessation) of duality. It clarifies that even though the world may seem अप्रह्म (not Brahman), there is no real भेद (difference). The संवित is one, and there is no भेद (difference) within it, although there is भेद (difference), विचित्रता (diversity), and अनेकता (multiplicity) in the विशय (objects of experience).

Drashta (Seer) and Drishyam (Seen) [13:55]

The video explores the distinction between the द्रश्य (seen) and the द्रश्टा (seer). It begins with the द्वैत (duality) of "I am the seer, and this is the seen." The द्रश्य is जड़ (inert), while the द्रश्टा is चैतन्य (conscious) and संवित्ष्वरूप (of the nature of consciousness). However, it emphasizes that there is नभिद्य (no difference) in संवित itself.

The Necessity of a Third Element for Duality [15:16]

To experience भेद (difference), there must be a third element that separates the two. For example, to perceive two objects like a घड़ा (pot) and a रज्जु (rope), there must be आकाश (space) to differentiate them. Similarly, to differentiate between the देह (body) and the घड़ा (pot), there must be a third element that is neither the घड़ा nor the देह.

Analysis of Sensory Experiences in Jagrat Avastha (Waking State) [18:04]

In the जागरत अवस्था (waking state), the five senses (गनानेंद्रिया) provide experiences of शब्द (sound), स्पर्श (touch), रूप (form), रस (taste), and गंद (smell). Each sense is distinct, and there is वैचित्रता (diversity) within each sense. For example, शब्द (sound) can be उच्चा (loud), मुरुदु (soft), कठिन (hard), or कुरुधियुक्त (angry).

Linga (Gender) in Sanskrit and Hindi [19:28]

The video touches on the concept of लिंग (gender) in Sanskrit and Hindi. In Sanskrit, there are three लिंगs: Feminine, Masculine, and Neutral (String, Poorling, Nappunsakaling). In Hindi, there are only two लिंगs: String (feminine) and Purush (masculine).

The Role of इंद्रिया (Senses) in Perception [21:00]

The video explains that when you ग्रहण (perceive) शब्द (sound) through the करने द्रियत (sense organs), you are the श्रोता (listener). Similarly, when you ग्रहण (perceive) स्पर्श (touch), you are the स्पर्ष्टा. The video emphasizes that there is नभिद्यते (no difference) in चैतन्य (consciousness) itself, even though there are अनेकता (multiplicity) and विचित्रदा (diversity) in the विशय (objects of experience).

The Unity of Samvit (Consciousness) Despite Diverse Experiences [22:39]

Despite the अनेकता (multiplicity) and विविदता (diversity) in sensory experiences, the संवित (consciousness) remains एका (one). The video emphasizes that there is नभिद्यते (no difference) in चैतन्य (consciousness) itself.

Analysis of Jagrat Avastha (Waking State) According to Shankara [23:16]

According to Shankaracharya in Panchikarana, the जागरे (waking state) is when इंद्रियोद (senses) provide अर्थ (objects of experience). The video explains that the विशेषता (specialty) of the अवस्था (state) is वेद्याहा (knowable), meaning the objects of experience are सम्विद विशय भूताहा (subjects of consciousness).

Analogy of आकाश (Space) to Explain the Unity of Samvit (Consciousness) [26:04]

The video uses the analogy of आकाश (space) to explain the unity of संवित (consciousness). Just as आकाश (space) is the same whether it is in a घड़ा (pot) (गटाकास), in a building (मठाकास), or in the universe (महाकास), संवित (consciousness) is the same regardless of the object it is associated with.

The Nature of Duality and the Role of the Divider [28:30]

The video explains that duality arises from a divider. For example, the wall of a pot creates the illusion of inner and outer space. However, the wall itself is also made of आकाश (space). Similarly, the स्थूर शरीर (gross body) perceives the wall as घन (solid), but विज्ञान (science) reveals that the wall is mostly आकाश (space).

The Impossibility of Division in Samvit (Consciousness) [31:13]

Just as आकाश (space) cannot be divided, संवित (consciousness) cannot be divided. The अनुभव (experience) of भेद (difference) is an illusion. The video emphasizes that there is न भित्यत (no difference) in चैतन्य (consciousness) itself.

The Illusion of Separate Samvits (Consciousnesses) [32:45]

The video explains that the perception of separate संवितs (consciousnesses) is an illusion. For example, the perception of "this is sound consciousness" and "this is touch consciousness" is incorrect. The video emphasizes that there is न भित्यत (no difference) in चैतन्य (consciousness) itself.

The Role of the Mind in Perception [34:12]

The video explains that to create a रेखा (line) of भेद (difference) between the द्रश्य (seen) and the द्रश्टा (seer), or between the श्राव्य (heard) and the श्रोता (listener), one must find a place to draw that line. However, the video argues that the शरीर (body) is also द्रश्य (seen).

The Mind as the Ultimate Seer [35:16]

The video explains that the इंद्रिय (senses) are also द्रश्य (seen). The मन (mind) is the ultimate द्रश्टा (seer). The video uses the example of eye checkups to illustrate that even with machines, the final determination of whether one can see or hear rests with the individual's मन (mind).

The Story of Swami Ji's Eye Checkup in America [38:24]

The video narrates a story about Swami Ji's eye checkup in America in 1975. Despite the advanced technology in America, the final determination of whether Swami Ji could see still depended on his own perception.

The Mind and Moods [40:55]

The video explains that the मन (mind) is also द्रश्य (seen). The video introduces the concept of मूड (moods), which are मनों भाव (mental states). These moods can be दुख्य (sad), निराश (disappointed), or आनंद (joyful). The एका संवित (one consciousness) is the knower of these moods.

The Nature of Atma (Soul) as the Ultimate Seer [41:36]

The video concludes that the आत्मा (soul) is the ultimate द्रश्टा (seer). The एका संवित (one consciousness) is द्रुग (the one who knows everything), and it is never in the द्रश्य कोटी (category of the seen). The जगत (world) is द्रश्य (seen), while the एका संवित (one consciousness) is चैतन्य स्वरूप (of the nature of consciousness).

Conclusion: The Oneness of चैतन्य (Consciousness) [42:37]

The video concludes by emphasizing the oneness of चैतन्य (consciousness). Despite the अनेकता (multiplicity) in विशय (objects of experience) and साधन (instruments), the चैतन्य स्वरुप (nature of consciousness) is one. The video emphasizes that there is नभिद्यते (no difference) in चैतन्य (consciousness).

The Nature of Samvit (Consciousness) and Upadhi (Limiting Adjuncts) [43:32]

The video explains that चैतन्य स्वरूप (the nature of consciousness) is संवित (consciousness). The अधिश्थांग (substratum) of शब्द (sound) is चैतन्य (consciousness). The video explains that the names शब्द संवित (sound consciousness), स्पर्श संवित (touch consciousness), स्वाद संवित (taste consciousness), and रूप संवित (form consciousness) arise from उपाधी (limiting adjuncts).

The Concept of Triputi (Threefoldness) [44:57]

The video introduces the concept of त्रिपूटी (Triputi), which refers to the threefoldness of द्रश्टा (seer), दर्शन (seeing), and द्रश्य (seen), or श्रोता (listener), श्रवण (hearing), and श्राव्य (heard).