PANCHADASI

CHAPTER 1
The Differentiation of
the Real Principle

65 VERSES
 Chapter 1 - Verse 1

Salutation to the lotus feet of my Guru Sri Sankarananda whose only work is to destroy the
monster of primal nescience together with its effect, the phenomenal universe.
[Chapter 1 - Verse 1]
Chapter 1 - Verse 2

This discussion about the discrimination of Truth (Brahman) (from untruth) is being initiated
for the easy understanding of those whose ears have been purified by service to the pair of
lotus feet of the Teacher. [Chapter 1 - Verse 2]
Chapter 1 - Verse 3

The objects of knowledge, viz., sound, touch, etc., which are perceived in the waking state, are
different from each other because of their peculiarities; but the conciousness of these, which
is different from them, does not differ because of its homogeneity. [Chapter 1 – Verse 3] 1
 Chapter 1 - Verse 4

Similar is the case in the dream state. Here the perceived objects are transient and in the
waking state they seem permanent. So there is difference between them. But the (perceiving)
consciousness in both the state does not differ. It is homogeneous. [Chapter 1 – Verse 4]
Chapter 1 - Verse 5

A person awaking from deep sleep consciously remembers his lack of perception during that
state. Remembrance consists of objects experienced earlier. It is therefore clear that even in
deep sleep “Want of knowledge” is perceived. [Chapter 1 – Verse 5]
Chapter 1 - Verse 6

This consciousness (in the deep sleep state) is indeed distinct from the object (here,
ignorance), but not from itself, as is the consciousness in the state of dream. Thus in all the
three states the consciousness (being homogeneous) is the same. It is so in other days too.
[Chapter 1 – Verse 6] 2
 Chapter 1 - Verse 7

Through the many months, years, ages and world cycles, past and future, consciousness is the
same; it neither rises nor sets (Unlike the sun); it is self-revealing. [Chapter 1 - Verse 7]
Chapter 1 - Verse 8

This consciousness, which is our Self, is of the nature of supreme bliss, for it is the object of
greatest love, and love for the Self is seen in every man, who wishes, “May I never cease to
be”, “May I exist forever.” [Chapter 1 – Verse 8]
Chapter 1 - Verse 9

Others are loved for the sake of the Self, but the Self is loved for none other. Therefore the
love for the Self is the highest. Hence the Self is of the nature of the highest bliss.
[Chapter 1 – Verse 9]
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 Chapter 1 - Verse 10

In this way, it is established by reasoning that the individual Self is of the nature of existence,
consciousness and bliss. Similar is the supreme Brahman. The identity of the two is taught in
the Upanishads. [Chapter 1 – Verse 10]
Chapter 1 - Verse 11

If the supreme bliss of the Self is not known, there cannot be the highest love for it. (but it is
there). If it is known, there cannot be attraction for worldly objects. (That too is there) So we
say, this blissful nature of the Self, though revealed, is not (strictly speaking) revealed.
[Chapter 1 – Verse 11]

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 Chapter 1 - Verse 12

A father may distinguish the voice of his son chanting (the Vedas) in chorus withdrawal a
number of pupils but may fail to note its peculiarities, due to an obstruction viz., its having
been mingled with other voices. Similar is the case with bliss. Because of obstruction, it is
proper to say that the bliss ‘is known yet unknown’. [Chapter 1 – Verse 12]
Chapter 1 - Verse 13

Our experience of the articles of everyday use is that they ‘Exist’, the ‘reveal’. Now an
obstruction is that which stultifies this experience of existence and revelation and produces
the counter-experience that they are not existing, they are not revealing.
[Chapter 1 – Verse 13]

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 Chapter 1 - Verse 14

In the above illustration the cause of the obstruction to the voice of the son being fully
recognized is the chorus of voices of all the boys. Here the one cause of all contrary
experiences is indeed the beginningless Avidya. [Chapter 1 – Verse 14]
Chapter 1 - Verse 15

Prakrti (i.e. primordial substance) is that in which there is the reflection of Brahman, that is
pure consciousness and bliss and is composed of sattva, rajas and tamas (in a state of
homogeneity). It is of two kinds. [Chapter 1 – Verse 15]
Chapter 1 - Verse 16

When the element of Sattva is pure, Prakrti is known as Maya; when impure (being mixed up
with rajas and tamas) it is called Avidya. Brahman, reflected in Maya, is known as the
omniscient Isvara, who controls Maya. [Chapter 1 – Verse 16] 6
 Chapter 1 - Verse 17

But the other (i.e. the Jiva, which is Brahman reflected in Avidya) is subjected to Avidya
(impure Sattva). The Jiva is of different grades due to (degrees of) admixture (of rajas and
tamas with sattva). The Avidya (nescience) is the causal body. When the Jiva identifies himself
with this causal body he is called Prajna. [Chapter 1 – Verse 17]
Chapter 1 - Verse 18

At the command of Isvara (and) for the experience of Prajna the five subtle elements, ether,
air, fire, water and earth, arose from the part of Prakrti in which tamas predominates.
[Chapter 1 – Verse 18]
Chapter 1 - Verse 19

From the sattva part of the five subtle elements of Prakrti arose in turn the five subtle sensory
organs of hearing, touch, sight, taste and smell. [Chapter 1 – verse 19] 7
 Chapter 1 - Verse 20

From a combination of them all (i.e. sattva portions of the five subtle elements) arose the
organ of inner conception called antahkarana. Due to difference of function it is divided into
two. Manas (mind) is that aspect whose function is doubting and buddhi (intellect) is that
whose functions are discrimination and determination. [Chapter 1 – Verse 20]
Chapter 1 - Verse 21

From the rajas portion of the five elements arose in turn the organs of action known as the
organ of speech, the hands, the feet, and the organs of excretion and generation.
[Chapter 1 – Verse 21]

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 Chapter 1 - Verse 22

From a combination of them all (i.e. the rajas portions of the five subtle elements) arose the
vital air (prana). Again, due to difference of function it is divided into five. They are prana,
apana, samana, udana and vyana. [Chapter 1 – Verse 22]
Chapter 1 - Verse 23

The five sensory organs, the five organs of action, the five vital airs, mind and intellect, all the
seventeen together form the subtle body, which is called the Sukshma or linga Sharira.
[Chapter 1 – Verse 23]

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 Chapter 1 - Verse 24

By identifying himself with the subtle body (and thinking it to be his own), Prajna becomes
known as Taijasa, and Ishvara as Hiranyagarbha. Their difference is the one between the
individual and the collective (i.e. one is identified with a single subtle body and the other with
the totality of subtle bodies). [Chapter 1 – Verse 24]
Chapter 1 - Verse 25

Ishvara (as Hiranyagarbha) is called totality because of his sense of identification with all the
subtle bodies (of the universe). The other (the Taijasa) is called ‘individual’ because it lacks this
knowledge (and is conscious only of his self, being identified with his own subtle body).
[Chapter 1 - Verse 25]

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 Chapter 1 - Verse 26

To provide the Jivas with objects of enjoyment and make the bodies fit for such enjoyment, the
all-powerful Isvara has made each of the (subtle) elements partake of the nature of all others.
[Chapter 1 – Verse 26]
Chapter 1 - Verse 27

Dividing each element into two equal halves and one half of each again into four (equal parts)
the Lord mixed the subtle elements so that each gross element thus formed should contain
one half of its own peculiar nature and one eight of that of each of the other four.
[Chapter 1– Verse 27]

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 Chapter 1 - Verse 28

From these composite elements the cosmic egg arose, and from it evolved all the worlds as
well as all the objects of experience and the bodies in which the experiences take place. When
Hiranyagarbha identifies himself with the totality of gross bodies he is known as Vaisvanara;
when Taijasa do so with individual gross bodies (e.g.) of the devas, men or lower animals, they
are known as Visvas. [Chapter 1 – Verse 28]
Chapter 1 - Verse 29

They see only external things and are devoid of the knowledge of their true inner nature. They
perform actions for enjoyment, and again they enjoy for performing action.
[Chapter 1 – Verse 29]

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 Chapter 1 - Verse 30

They go from birth to birth, as worms that have slipped into a river are swept from one
whirlpool to another and never attain peace. [Chapter 1 – Verse 30]
Chapter 1 - Verse 31

When the good deeds performed by them in past births hear fruit, the worms enjoy
rest being lifted from the river by a compassionate person and placed under the
shade of a tree on the bank. [Chapter 1 – Verse 31]
Chapter 1 - Verse 32

Similarly, the Jivas (finding themselves in the whirlpool of samsara), receive the appropriate
initiation from a teacher who himself has realized Brahman, and differentiating the Self from
its five sheaths attain the supreme bliss of release. [Chapter 1– Verse 32] 13
 Chapter 1 - Verse 33

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.
[Chapter 1 – Verse 33]
Chapter 1 - Verse 34

The gross body which is the product of the quintuplicate 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 Prakrti is called the vital sheath.
[Chapter 1 – Verse 34]

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 Chapter 1 - Verse 35

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.
[Chapter 1 – Verse 35]
Chapter 1 - Verse 36

The impure sattva which is in the causal body, along with joy and other vrttis (mental
modification), is called the bliss sheath. Due to identification with the different sheaths, the
self assumes their respective nature. [Chapter 1 – Verse 36]
Chapter 1 - Verse 37

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. [Chapter 1– Verse 37] 15
 Chapter 1 - Verse 38

The physical body present in one’s consciousness is absent in the dreaming state, but the
witnessing element, pure consciousness, persists (in both the waking and dreaming states).
This is the invariable presence (anvaya) of the Self. Though the Self is perceived, the physical
body is not; so the latter is a variable factor. [Chapter 1 – Verse 38]
Chapter 1 - Verse 39

Similarly, in the state of deep sleep, the subtle body is not perceived, but the self invariably
witnesses that state. While the self persists in all states the subtle body is not perceived in
deep sleep and so it is called a variable factor. [Chapter 1 – Verse 39]

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 Chapter 1 - Verse 40

By discrimination of the subtle body (and recognition of its variable, transient character), the
sheaths of the mind, intellect, and vital airs are understood to be different from the self, for
the sheaths are conditions of the three Gunas, and differ from each other (qualitatively and
quantitatively). [Chapter 1 – Verse 40]
Chapter 1 - Verse 41

Avidya (Manifested as the causal body or bliss sheath) is negated in the state of deep
meditation (in which neither subject nor object is experienced), but the self persists in that
state; so it is the in variable factor. But the causal body is a variable factor, for though the self
persists, it does not. [Chapter 1 – Verse 41]

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 Chapter 1 - Verse 42

As the slender, internal pith of munja grass can be detached from its coarse external covering,
so the Self can be distinguished through reasoning from the three bodies (or the five sheaths).
Then the Self is recognised as the supreme consciousness. [Chapter 1 – Verse 42]
Chapter 1 - Verse 43

In this way the identity of Brahman and Jiva is demonstrated through reasoning. This identity is
taught in the sacred texts in sentences such as “That thou art”. Their method of explaining the
truth is through the elimination of incongruous attributes.[Chapter 1 – Verse 43]
Chapter 1 - Verse 44

Brahman becomes the material and efficient cause of the world when associated with those
aspects of Maya in which there is a predominance of tamas and sattva respectively. This
Brahman is referred to as “That” in the text “That thou art”. [Chapter 1 – Verse 44] 18
 Chapter 1 - Verse 45

When the supreme Brahman superimposes on Itself Avidya, that is, Sattva mixed with rajas
and tamas, creating desires and activities in It, then it is referred to as ‘thou’.
[Chapter 1 – Verse 45]
Chapter 1 - Verse 46

When the three mutually contradictory aspects of Maya are rejected, there remains the one
indivisible Brahman whose nature is existence, consciousness and bliss. This is pointed out by
the great saying ‘That thou art’. [Chapter 1 – Verse 46]
Chapter 1 - Verse 47

In the sentence ‘This is that Devatatta’, this and that refer to different time, place and
circumstance. When the particular connotations of this and that are rejected, Devadatta
remains as their common basis. [Chapter 1 – Verse 47] 19
 Chapter 1 - Verse 48

Similarly, when the adjuncts, Maya and Avidya (the conflicting connotations in the proposition
(That thou art) of Brahman, and Jiva, are negated, there remains the indivisible supreme
Brahman, whose nature is existence, consciousness and bliss. [Chapter 1 – Verse 48]
Chapter 1 - Verse 49

(Objection) : If the denoted object (of That thou art i.e., Brahman) is with attributes, then it
becomes unreal. Secondly, an object without attributes is neither seen nor is possible to
conceive. [Chapter 1 – Verse 49]

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 Chapter 1 - Verse 50

(Reply with a counter question :) Does the objection you have raised relate to Brahman
without attributes or with attributes? If the first, you are caught in your own trap ; if the
second, it involves logical fallacies of infinite regress, resting on oneself, etc.,
[Chapter 1 – Verse 50]
Chapter 1 - Verse 51

The same logical fallacies may be shown in any object having substance, species, quality,
action, or relationship. So accept all these attributes as existing (superimposed on) by the very
nature of thing. [Chapter 1 – Verse 51]

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 Chapter 1 - Verse 52

The Self is untouched by doubts about the presence or absence of associates, connotations
and other adventitious relationships, because they are superimposed on it phenomenally.
[Chapter 1 – Verse 52]
Chapter 1 - Verse 53

The finding out or discovery of the true significance of the identity of the individual self and
the Supreme with the aid of the great sayings (like Tattvamasi) is what is known as sravana.
And to arrive at the possibility of its validity through logical reasoning is what is called manana.
[Chapter 1 – Verse 53]

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 Chapter 1 - Verse 54

And, when by Sravana and manana the mind develops a firm and undoubted conviction, and
dwells constantly on the thus ascertained Self alone, it is called unbroken meditation
(Ninidhyasana). [Chapter 1 – Verse 54]
Chapter 1 - Verse 55

When the mind gradually leaves off the ideas of the meditator and the act of meditation and is
merged in the sole object of meditation (viz., the Self), and is steady like the flame of a lamp in
a breezeless it is called the super-conscious state (Samadhi). [Chapter 1 – Verse 55]
Chapter 1 - Verse 56

Though in samadhi there is no subjective cognition of the mental function, having the Self as
its object, its continued existence in that state is inferred from the recollection after coming
out of samadhi. [Chapter 1 – Verse 56] 23
 Chapter 1 - Verse 57

The mind continues to be fixed in Paramatman in the state of samadhi as a result of the effort
of will made prior to its achievement and helped by the merits of previous births and the
strong impression created through constant efforts (at getting into samadhi).
[Chapter 1 – Verse 57]
Chapter 1 - Verse 58

The same idea Sri Krsna pointed out to Arjuna in various ways e.g., when he compares the
steady mind to the flame of a lamp in a breezeless spot. [Chapter 1 – Verse 58]
Chapter 1 - Verse 59

As a result of this (nirvikalpa) samadhi millions of results of actions, accumulated in this

The experts in Yoga call this samadhi “a Rain cloud of dharma” because it pours forth countless
showers of the bliss of dharma. [Chapter 1 - Verse 60]
Chapter 1 - Verse 61

The entire network of desires is fully destroyed and the accumulated actions known as merits
and demerits are fully rooted out by this samadhi. [Chapter 1 – Verse 61]
Chapter 1 - Verse 62

Then the great dictum, freed from the obstacles (of doubt and ambiguity), gives rise to a direct
realization of the Truth, as a fruit in one’s palm – truth which was earlier comprehended
indirectly. [Chapter 1 – Verse 62]
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 Chapter 1 - Verse 63

The knowledge of Brahman obtained indirectly from the Guru, teaching the meaning of the
great dictum, burns up like fire all sins, committed upto that attainment of knowledge.
[Chapter 1 – Verse 63]
Chapter 1 - Verse 64

The direct realization of the knowledge of the Self obtained from the Guru’s teaching
of the great dictum, is like the scorching sun, that dispels the very darkness of Avidya,
the root of all transmigratory existence. [Chapter 1 – Verse 64]

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 Chapter 1 - Verse 65

Thus a man distinguishes the Self from the five sheaths, concentrates the mind on It according
to the scriptural injunctions, becomes free from the bonds of repeated births and deaths and
immediately attains the supreme bliss. [Chapter 1 – Verse 65]

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