Panchdashi

 

It is said that God or Param atma has three eternal attributes which are Sat, Chit and Anand but in jeev or atma there are only two attributes which are Sat and Chit. The third attribute of Anand is totally absent in it. This confusion is dealt in Panchdashi. Similarly in wood and stones, there is only one attributes of Sat and no chit and anand because chit and Anand are taken up by jadatva or ignorance of the stone state in its stride, hence two attributes do not shine at all there.

Mind has three attributes i.e. Shaant(tranquil) – its attributes are dispassion, Peace, Pardon and kindness; Ghor(terrible) – Strong desire, Affection, wish to achieve the object of desire; and Moodh(foolish) Fear, Sammoh etc. People in whom dispassion etc peaceful attributes are not there, Ghor and Moodh attributes manifest more in them. They cover the positive attributes of tranquility etc. and ‘Anand’ or joy disappears. It means, the peaceful part of the Brahm is covered by Ghor and Moodh. It means after birth a jeev has to bear Ghor and Moodh etc attributes. Since Anand become invisible thus only two attributes, Sat and Chit are evident in it. But in atma all the three are eternally present. If anything is not visible, it does not mean that it is not there at all. It is like if we cover a painting with a cloth it becomes invisible but when we remove the covers it is seen again. In the same manner as the covering attributes of Ghor and Moodh get removed, Anand shines forth in the jeev or atma.      

Hence there is no difference in Atma and Parmatma as the three attributes are eternal in them. In Vedas four mahavakya or great sentences or gos[el truths are written, 1. Pragyanam Brahm (from Aitarya Upnishad, 5/1), 2. Ahma Brahmasmi (Brihad Aranyak Upnoshad, 1/4/10), 3. Tat Tvam Asi (Chandogya Upnishad, 6/8/7) and 4. Ayam Atma Brahm (2/5/19) respectively.

As per the 1^st one that which sees, hears, smells, tastes through the senses alone is ‘That’ or ‘Atma’. The cause of all the humans, animals with physical bodies, is Chaitanya or Brahm. In me whatever is the Pragyan that is Brahm only.

In the 2^nd gospel truth, Aham represents atma and Brahm, hence it says That which is Atma or Brahm is me. Asmi strengthens this statement only.

In the 3^rd sentence, three words are there, Tat, Tvam and Asi. Tat is That, Tvam is You and Asi is are. IT means ‘That you are’. Tat represents that truth which was present before the creation and still prevails. Tvam and Asi are associated with it only.

 4^th truth, ayam represents ‘this here or which is seen’, is Brahm only.

Thus, in the above gospel truths the words of Pragyan, Aham, Tvam, are used for the Jeeva and Brahm, Tat have been used to refer to God. Though in humans there is dearth and limited knowledge while in God there is abundance and complete knowledge, but still apart from the import of this meaning there seems to be oneness in both. But ignorance doesn’t let one understand this truth. For removal of it understanding of all the four gospel truths is must.

The next question becomes What is Ignorance. It is the synonym of maya of the lord. Some people refer to us eternal and some refer to it as non-eternal. If we take it as anadi or eternal than Brahm is never destroyed in the same manner it will also be never removed. If that be the case then what good is all the spiritual practices whose only aim is to remove ignorance and help realize the self, present inside each one of us. Then why would any one follow path of yog, path of Karma, path of knowledge or path of bhakti. It has been explained as below,

बाढ निद्रादयः सर्वेऽनुभयन्ते न चेतरः, तथाप्येतेऽनुभूयन्ते येन तं को निवारयेत् ॥ …पञ्च्दशी-३/१२.

The meaning of Nidra or sleep is Anand from sleep and not sleep alone. The one who makes one experience that anand is none else but Atma alone. The idea of anand which is present in ones intellect which happens some times only, the cause of that is Truth or Atma as its eternal and ever present. We also say that Brahm is complete without any parts then why do say that cosmos is created from it, as it cannot be divided. As per shrutis, lord leaving aside its pure form, entered into jeev form by taking up impure manifestation.

Now the question comes how to attain knowledge of Atma or Brahm. As per Ashtaang Yog, Dhyan and Samadhi are the ladders to realization. As per Karm yogis – karm alone is the cause of providing knowledge of god realization, as per bhakti yogis – total submission of the self alone is the only cause of realization, while as per Samkhya followers, knowledge alone is the cause of realization.

Reading and reflecting on scriptures and guidance of a sadguru is essential for realization. After reading of the scriptures and finding a suitable path as per the nature of a person, instruction of Sadguru is must. If due to any obstruction or lack of application, one could not realize in this life then it will be realized in the next one.  Hence one should always pray for realization of ones atma or self.....Om..Shaktanand.