पंचदशी वेदान्त
पञ्चदशी is a manual of अद्वैत वेदान्त Advaita Vedanta written by विद्यारण्य Vidyaranya. पंचदशी is one of the most important texts and a must for the students of वेदान्त Vedanta. It is highly respected in the corridors of वेदान्त Vedantic discussion, and the congregation of saints, due to its unique presentation of वेदान्त Vedantic principles.
विद्यारण्य has taken the various observations in different texts of Vedas, Upanishads, BhagavadGita, Brahmasutra and more and done a proper classification of major concepts which can benefit from analysis and synthesis. श्री विद्यारण्य has collected all the central ideas, given them chronology, organized them systematically and placed the subject simply for students to understand, the various main ideas behind them. There is an observation of ideas and then classification of them into three प्रकरण sections:
विवेक प्रकरण (1st to 5th Chapter),
दीप प्रकरण (6th to 10th Chapter),
आनंद प्रकरण (11th to 15th Chapter).
The ideas of Vedanta may be scattered across different texts of Vedas, Upanishads, BhagavadGita, Brahmasutra, etc., but the major benefits of पञ्चदशी are the following:
1.Simplicity for students to follow ideas.
2.Classifcation into 3 categories.
3.Question-answer pattern format to grasp concepts.
4.Each chapter is complete and can be studied independently.
5.Proper explanation of complex mantras (e.g., brihadaranya upanishad shloka).
6.Striking and helpful for contemplation.
विद्यारण्य background
विद्यारण्य Vidyaranya, previously known as Madhavacharya, grew up in the area of current Andhra of Bharat. His father was मायण Mayana and Mother श्रीमती Srimati. His parents were very illustrious and their sons were all extremely well read and in their own right of some stature. Their children, the eldest son Madhav/Vidyaranya, next son, सायण Sayana (wrote commentary on entire Vedas) and last son भोगनाथ Bhoganath (sanyas at Sringeri and wrote bodhyan sutras). विद्यारण्य Madhav/Vidyaranya prayed to गायत्रीदेवी Gayatri Devi (for money and later changed his request for Self knowledge) and he did श्रीविद्या उपासना ShriVidya upasana.
Harihara & Bukka, two army commanders, were captured by Islamic raiders (forcibly converted to Islam) but they escaped to Warangal (reverted back to Hinduism) and met विद्यारण्य Madhav/Vidyaranya. विद्यारण्य स्वामी with Harihara & Bukka had established the great विजयनगर Vijayanagar empire (for 300 years), during the time of heavy Islamic conquest. Many great discussions on the scriptures took place in this empire while it lasted. His younger brother, भोगनाथ, who became भारतीतीर्थ Bharati Teertha by taking sannyasa at शृङ्गेरीमठ Sringeri Mutt. विद्यारण्य स्वामी had three great Gurus - भारतीतीर्थ Bharathiteerth, Vidya Teertha and Shrikant. विद्यारण्य himself took sanyas at 75 years of age. विद्यारण्य main guru was शङ्करआनंद ShankarAnand. विद्यारण्य was referred to as सर्वज्ञविष्णु Sarvagyvishnu.
He became the शङ्कराचार्य Shankaracharya of शृङ्गेरीमठ Shringeri Mutt for 6 years. The current ancient temple at शृङ्गेरीमठ was built in honor of विद्यारण्य by Vijayanagar rulers. He was a proponent of दृग्दृश्यविवेक DrigDrishya (seer seen) vivek. One of his commentary was on the वेद Vedas. It is said that वेदव्यास Veda Vyasa gave him darshan when he went to Varanasi. विद्यारण्य स्वामी wrote many great texts and became a spiritual giant of his times. He was known as सर्वज्ञो वै विद्यारण्य (he is omniscient). Some of his prolific writings included:
शङ्करदिग्विजय ShankarDigvijay,
वैशेसिक न्यायमाला Vaisesika Nyaya mala,
जीवन्मुक्तिविवेक Jivan mukti vivek,
पञ्चदशी Panchadasi,
उपनिषद् दीपिका Upanishad dipeeka (notes),
अनुभूति प्रकाश Anubhuti Prakash,
सर्वदर्शनसंग्रह Sarva Darsana Sangraha,
पराशरस्मृति Parasher Smrithi.
पंचदशी वेदान्त principles
विद्यारण्य talks about the जीव Jiva and their day to day experiences in the three states of a जीव Jiva - जागरे waking, स्वप्ने dream and सौषुप्त deep sleep.
शब्द स्पर्शादयो वेद्या वैचित्र्याज्जागरे पृथक् । ततोविभक्ता तत्संविदैक्यरूप्यान्न भिद्यते ॥ ३॥
In the जागरे waking, the जीव has a lot of experiences of many objects during the whole day. जीव Jiva likes car, work, home, friends, children and other things. जीव Jiva experiences the object and without the object, there is no experience. To experience an object there is वृत्ति of the object for जीव Jiva. The वृत्ति of the object is the cause for जीव Jiva’s experience. Experiences are many on the same जीव Jiva. जीव Jiva are conscious and only one. Experiences are many on the same consciousness. Different objects are illumined by जीव Jiva consciousness. Thus, in the जागरे waking state, there is one consciouness that is the same, unchanging, from the start of all experiences in जागरे waking state until the end of the जागरे state.
तथा स्वप्नेऽत्र वेद्यन्तु न स्थिरं जागरे स्थिरम् । तद्भेदोऽतस्तयोः संविदेकरूपा न भिद्यते ॥ ४॥
In the स्वप्ने dream state, the जीव Jiva is conscious, without the senses involved. The dream scene unfolds and जीव Jiva experience the dream. Upon जागरे waking जीव Jiva can become dis-identified from the dreamer or dream experiencer. All-in-all, through the dream experiences, the जीव is not changing. In the dream जीव Jiva is seeing वृत्ति thoughts of various objects, and जीव Jiva is seeing this, while being conscious. The dream sequence is recalled during जागरे state.
We can now ask the question: Is there any difference between जागरे waking and स्वप्ने dream state? In Mandukya upanishad, its says जागरे waking and स्वप्ने dream are similar, no different from each other!
Mandukya Karika, verse 2.9-10
स्वप्नवृत्तावपि त्वन्तश्चेतसा कल्पितं त्वसत् । बहिश्चेतोगृहीतं सद्दृष्टं वैतथ्यमेतयोः ॥ ९ ॥
जाग्रद्वृत्तावपि त्वन्तश्चेतसा कल्पितं त्वसत् । बहिश्चेतो गृहीतं सद्युक्तं वैतथ्यमेतयोः ॥ १० ॥
In dream, also, what is imagined within by the mind is illusory and what is cognized outside (by the mind) appears to be real. But (in truth) both these are known to be unreal. Similarly, in the waking state, also, what is imagined within by the mind is illusory; and what is experienced outside (by the mind) appears to be real. But in fact, both should be rationally held to be unreal.
सुप्तोत्त्थितस्य सौषुप्ततमोबोधो भवेत्स्मृतिः । सा चावबुद्धविषयावबुद्धं तत्तदा ततः ॥ ५॥
In सौषुप्त Deep Sleep there is experience of “no experience”. जीव Jiva who awakens from सौषुप्त Deep Sleep always says they have a स्मरण memory of deep sleep, but they say there was no consciousness since there was no experience during deep sleep. If there is स्मरण memory, there has to be some experience for the जीव Jiva. There was experience, but it is of “no experience” and hence स्मरण memory of sleeping like a log. स्मरण Memory will always be of that which was in the past. The experience of deep sleep starts and ends in time and because of the cessation of deep sleep, जीव Jiva does not have the same experience anymore in the next state. If the experience of सौषुप्त deep sleep started and ended in time, there had to be a वृत्ति thought that also started and ended in that time. For experience to occur in the जीव Jiva there has to be वृत्ति thought of external object.
The definition of Nidra or sleep in the Yoga Sutra:
Patanjali Yogasutra 1.10
अभाव प्रत्यय आलम्बना तमो वृत्ति र्निद्र
nidra - abhav prathyaya alambana thamo vritthi nidra
In the सौषुप्त deep sleep there is a singular वृत्ति thought of “absence” and that वृत्ति thought is such that the same वृत्ति thought rises from and merges back into the Consicousness. When जागरे awake, it overwhelms the knower because of the continuity of the object of वृत्ति thought. In सौषुप्त deep sleep there is only one वृत्ति thought of “absence”, the knower and object merge, since the object overwhelms the knower. In other words, the thought of “absence” repeatedly overwhelms the knower.
So in सौषुप्त deep sleep to sum up:
1) There is an experience, of “absence”,
2) Since there is an experience, there is a वृत्ति thought,
3) The वृत्ति thought must rise, from the dormant mind, and the thought may be inert, but since we later have a memory of that वृत्ति thought, it means there was knowledge, knower, and knowingness in सौषुप्त deep sleep.
If knowledge is there, consciousness must be there, which was reflected in the वृत्ति thought, giving birth to a knower. Since this knower had an object of वृत्ति thought that was “absence”, therefore it knew nothing in the सौषुप्त deep sleep, covered by the वृत्ति thought of nothingness. Note this is not the buddhist “shunyata”. In order for any experience to be remembered, it has to be attached to consciousness.
सबोधोविषयाद्भिन्नो न बोधात्स्वप्नबोधवत् । एवं स्थानत्रयेऽप्येका संवित्तद्वद्दिनान्तरे ॥ ६॥
मासाब्दायुगकल्पेषु गतागम्येष्वनेकधा । नोदेति नास्तमेत्येका संविदेषा स्वयंप्रभा ॥ ७॥
Consciousness was in जागरे waking, स्वप्ने dream and सौषुप्त deep sleep continuously. This is the reason why जीव Jiva feels that he is the same person who was जागरे waking, स्वप्ने dream and सौषुप्त deep sleep. Consciousness is to be considered as the continuous link. विद्यारण्य concludes that the same consciousness is passing through various states जागरे waking, स्वप्ने dream and सौषुप्त deep sleep and there is one consciousness throughout. Furthermore he says that this same consciousness was with the जीव Jiva for months, years, past and future and it is स्वयंप्रभा self effulgent. In fact throught the ages including all the Yugas it is same consciousness, without modification, unborn, forever. Consciousess is not associated with anything. जीव Jiva is going through the states in repetition, but जीव Jiva is only that consciousness.
इयमात्मा परानन्दः परप्रेमास्पदं यतः । मा न भुवं हि भूयासमिति प्रेमात्मनीक्ष्यते ॥ ८॥
तत्प्रेमात्मार्थमन्यत्र नैवमन्यार्थमात्मनि । अतस्तत्परमन्तेन परमानन्दतात्मनः ॥ ९॥
विद्यारण्य says that consciousnees or आत्मा, the जीव Jiva loves and has immense joy. We have to understand the term love. Love is affected by the following: a) number of कारणम् causes b) number of त्याग thyag or renunciation c) the मध्यम medium d) action kriya क्रिया e) श्रान्त tired/exhausted. If a कारणम् disappears, love disappers. A mother त्याग sacrifices a lot for her child. If there is mind (a medium) then it filters openness in communication. This can cause less love. If someone works and creates things for you love increases. And finally श्रान्त can lead to disillusionment and hatred.
However for the जीव Jiva the Self, has no कारणम् , you exists. जीव Jiva would sacrifice anything to protect the Self. There is no in between medium between जीव Jiva and the Self. Everything is transparent. The जीव Jiva is ready to work to the maximum for the Self. Therefore, since the जीव Jiva love for the Self (alone) is beyond all conventional yardsticks, and is the absolute love, this tells जीव Jiva that the Self alone is of the nature of absolute joy. विद्यारण्य says तत्प्रेमात्मार्थमन्यत्र even the love for others is because of the immense love for the Self. अतस्तत्परमन्तेन परमानन्दतात्मनः and therefore आत्मा Self is nature of joy.
इत्थं सच्चित्परानन्द आत्मा युक्त्या तथाविधम् । परं ब्रह्म तयोश्चैक्यं श्रुत्यन्तेषूपदिश्यते ॥ १०॥
विद्यारण्य observes that the आत्मा is सच्चित्परानन्द and even scriptures observe that परं ब्रह्म para brahman is सत् चित्त आनन्द. Taittiriya Upanishad says Brahman satyam, gyanam, anantham.
Taittiriya Upanishad 2.1.1
तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म ॥ २ ॥
स्वामी विद्यारण्य in a few verses establishes the जीव Jiva – आत्मा atma – स्वरूप swaroop (true nature) asserting that the जीव Jiva is nothing but स्वयंप्रभा self-effulgent and सत् चित्त आनन्द sat-chit-ananda which is परमात्मा paratma.
पञ्चदशी is a manual of अद्वैत वेदान्त Advaita Vedanta written by विद्यारण्य Vidyaranya. पंचदशी is one of the most important texts and a must for the students of वेदान्त Vedanta. It is highly respected in the corridors of वेदान्त Vedantic discussion, and the congregation of saints, due to its unique presentation of वेदान्त Vedantic principles.
विद्यारण्य has taken the various observations in different texts of Vedas, Upanishads, BhagavadGita, Brahmasutra and more and done a proper classification of major concepts which can benefit from analysis and synthesis. श्री विद्यारण्य has collected all the central ideas, given them chronology, organized them systematically and placed the subject simply for students to understand, the various main ideas behind them. There is an observation of ideas and then classification of them into three प्रकरण sections:
विवेक प्रकरण (1st to 5th Chapter),
दीप प्रकरण (6th to 10th Chapter),
आनंद प्रकरण (11th to 15th Chapter).
The ideas of Vedanta may be scattered across different texts of Vedas, Upanishads, BhagavadGita, Brahmasutra, etc., but the major benefits of पञ्चदशी are the following:
1.Simplicity for students to follow ideas.
2.Classifcation into 3 categories.
3.Question-answer pattern format to grasp concepts.
4.Each chapter is complete and can be studied independently.
5.Proper explanation of complex mantras (e.g., brihadaranya upanishad shloka).
6.Striking and helpful for contemplation.
विद्यारण्य background
विद्यारण्य Vidyaranya, previously known as Madhavacharya, grew up in the area of current Andhra of Bharat. His father was मायण Mayana and Mother श्रीमती Srimati. His parents were very illustrious and their sons were all extremely well read and in their own right of some stature. Their children, the eldest son Madhav/Vidyaranya, next son, सायण Sayana (wrote commentary on entire Vedas) and last son भोगनाथ Bhoganath (sanyas at Sringeri and wrote bodhyan sutras). विद्यारण्य Madhav/Vidyaranya prayed to गायत्रीदेवी Gayatri Devi (for money and later changed his request for Self knowledge) and he did श्रीविद्या उपासना ShriVidya upasana.
Harihara & Bukka, two army commanders, were captured by Islamic raiders (forcibly converted to Islam) but they escaped to Warangal (reverted back to Hinduism) and met विद्यारण्य Madhav/Vidyaranya. विद्यारण्य स्वामी with Harihara & Bukka had established the great विजयनगर Vijayanagar empire (for 300 years), during the time of heavy Islamic conquest. Many great discussions on the scriptures took place in this empire while it lasted. His younger brother, भोगनाथ, who became भारतीतीर्थ Bharati Teertha by taking sannyasa at शृङ्गेरीमठ Sringeri Mutt. विद्यारण्य स्वामी had three great Gurus - भारतीतीर्थ Bharathiteerth, Vidya Teertha and Shrikant. विद्यारण्य himself took sanyas at 75 years of age. विद्यारण्य main guru was शङ्करआनंद ShankarAnand. विद्यारण्य was referred to as सर्वज्ञविष्णु Sarvagyvishnu.
He became the शङ्कराचार्य Shankaracharya of शृङ्गेरीमठ Shringeri Mutt for 6 years. The current ancient temple at शृङ्गेरीमठ was built in honor of विद्यारण्य by Vijayanagar rulers. He was a proponent of दृग्दृश्यविवेक DrigDrishya (seer seen) vivek. One of his commentary was on the वेद Vedas. It is said that वेदव्यास Veda Vyasa gave him darshan when he went to Varanasi. विद्यारण्य स्वामी wrote many great texts and became a spiritual giant of his times. He was known as सर्वज्ञो वै विद्यारण्य (he is omniscient). Some of his prolific writings included:
शङ्करदिग्विजय ShankarDigvijay,
वैशेसिक न्यायमाला Vaisesika Nyaya mala,
जीवन्मुक्तिविवेक Jivan mukti vivek,
पञ्चदशी Panchadasi,
उपनिषद् दीपिका Upanishad dipeeka (notes),
अनुभूति प्रकाश Anubhuti Prakash,
सर्वदर्शनसंग्रह Sarva Darsana Sangraha,
पराशरस्मृति Parasher Smrithi.
पंचदशी वेदान्त principles
विद्यारण्य talks about the जीव Jiva and their day to day experiences in the three states of a जीव Jiva - जागरे waking, स्वप्ने dream and सौषुप्त deep sleep.
शब्द स्पर्शादयो वेद्या वैचित्र्याज्जागरे पृथक् । ततोविभक्ता तत्संविदैक्यरूप्यान्न भिद्यते ॥ ३॥
In the जागरे waking, the जीव has a lot of experiences of many objects during the whole day. जीव Jiva likes car, work, home, friends, children and other things. जीव Jiva experiences the object and without the object, there is no experience. To experience an object there is वृत्ति of the object for जीव Jiva. The वृत्ति of the object is the cause for जीव Jiva’s experience. Experiences are many on the same जीव Jiva. जीव Jiva are conscious and only one. Experiences are many on the same consciousness. Different objects are illumined by जीव Jiva consciousness. Thus, in the जागरे waking state, there is one consciouness that is the same, unchanging, from the start of all experiences in जागरे waking state until the end of the जागरे state.
तथा स्वप्नेऽत्र वेद्यन्तु न स्थिरं जागरे स्थिरम् । तद्भेदोऽतस्तयोः संविदेकरूपा न भिद्यते ॥ ४॥
In the स्वप्ने dream state, the जीव Jiva is conscious, without the senses involved. The dream scene unfolds and जीव Jiva experience the dream. Upon जागरे waking जीव Jiva can become dis-identified from the dreamer or dream experiencer. All-in-all, through the dream experiences, the जीव is not changing. In the dream जीव Jiva is seeing वृत्ति thoughts of various objects, and जीव Jiva is seeing this, while being conscious. The dream sequence is recalled during जागरे state.
We can now ask the question: Is there any difference between जागरे waking and स्वप्ने dream state? In Mandukya upanishad, its says जागरे waking and स्वप्ने dream are similar, no different from each other!
Mandukya Karika, verse 2.9-10
स्वप्नवृत्तावपि त्वन्तश्चेतसा कल्पितं त्वसत् । बहिश्चेतोगृहीतं सद्दृष्टं वैतथ्यमेतयोः ॥ ९ ॥
जाग्रद्वृत्तावपि त्वन्तश्चेतसा कल्पितं त्वसत् । बहिश्चेतो गृहीतं सद्युक्तं वैतथ्यमेतयोः ॥ १० ॥
In dream, also, what is imagined within by the mind is illusory and what is cognized outside (by the mind) appears to be real. But (in truth) both these are known to be unreal. Similarly, in the waking state, also, what is imagined within by the mind is illusory; and what is experienced outside (by the mind) appears to be real. But in fact, both should be rationally held to be unreal.
सुप्तोत्त्थितस्य सौषुप्ततमोबोधो भवेत्स्मृतिः । सा चावबुद्धविषयावबुद्धं तत्तदा ततः ॥ ५॥
In सौषुप्त Deep Sleep there is experience of “no experience”. जीव Jiva who awakens from सौषुप्त Deep Sleep always says they have a स्मरण memory of deep sleep, but they say there was no consciousness since there was no experience during deep sleep. If there is स्मरण memory, there has to be some experience for the जीव Jiva. There was experience, but it is of “no experience” and hence स्मरण memory of sleeping like a log. स्मरण Memory will always be of that which was in the past. The experience of deep sleep starts and ends in time and because of the cessation of deep sleep, जीव Jiva does not have the same experience anymore in the next state. If the experience of सौषुप्त deep sleep started and ended in time, there had to be a वृत्ति thought that also started and ended in that time. For experience to occur in the जीव Jiva there has to be वृत्ति thought of external object.
The definition of Nidra or sleep in the Yoga Sutra:
Patanjali Yogasutra 1.10
अभाव प्रत्यय आलम्बना तमो वृत्ति र्निद्र
nidra - abhav prathyaya alambana thamo vritthi nidra
In the सौषुप्त deep sleep there is a singular वृत्ति thought of “absence” and that वृत्ति thought is such that the same वृत्ति thought rises from and merges back into the Consicousness. When जागरे awake, it overwhelms the knower because of the continuity of the object of वृत्ति thought. In सौषुप्त deep sleep there is only one वृत्ति thought of “absence”, the knower and object merge, since the object overwhelms the knower. In other words, the thought of “absence” repeatedly overwhelms the knower.
So in सौषुप्त deep sleep to sum up:
1) There is an experience, of “absence”,
2) Since there is an experience, there is a वृत्ति thought,
3) The वृत्ति thought must rise, from the dormant mind, and the thought may be inert, but since we later have a memory of that वृत्ति thought, it means there was knowledge, knower, and knowingness in सौषुप्त deep sleep.
If knowledge is there, consciousness must be there, which was reflected in the वृत्ति thought, giving birth to a knower. Since this knower had an object of वृत्ति thought that was “absence”, therefore it knew nothing in the सौषुप्त deep sleep, covered by the वृत्ति thought of nothingness. Note this is not the buddhist “shunyata”. In order for any experience to be remembered, it has to be attached to consciousness.
सबोधोविषयाद्भिन्नो न बोधात्स्वप्नबोधवत् । एवं स्थानत्रयेऽप्येका संवित्तद्वद्दिनान्तरे ॥ ६॥
मासाब्दायुगकल्पेषु गतागम्येष्वनेकधा । नोदेति नास्तमेत्येका संविदेषा स्वयंप्रभा ॥ ७॥
Consciousness was in जागरे waking, स्वप्ने dream and सौषुप्त deep sleep continuously. This is the reason why जीव Jiva feels that he is the same person who was जागरे waking, स्वप्ने dream and सौषुप्त deep sleep. Consciousness is to be considered as the continuous link. विद्यारण्य concludes that the same consciousness is passing through various states जागरे waking, स्वप्ने dream and सौषुप्त deep sleep and there is one consciousness throughout. Furthermore he says that this same consciousness was with the जीव Jiva for months, years, past and future and it is स्वयंप्रभा self effulgent. In fact throught the ages including all the Yugas it is same consciousness, without modification, unborn, forever. Consciousess is not associated with anything. जीव Jiva is going through the states in repetition, but जीव Jiva is only that consciousness.
इयमात्मा परानन्दः परप्रेमास्पदं यतः । मा न भुवं हि भूयासमिति प्रेमात्मनीक्ष्यते ॥ ८॥
तत्प्रेमात्मार्थमन्यत्र नैवमन्यार्थमात्मनि । अतस्तत्परमन्तेन परमानन्दतात्मनः ॥ ९॥
विद्यारण्य says that consciousnees or आत्मा, the जीव Jiva loves and has immense joy. We have to understand the term love. Love is affected by the following: a) number of कारणम् causes b) number of त्याग thyag or renunciation c) the मध्यम medium d) action kriya क्रिया e) श्रान्त tired/exhausted. If a कारणम् disappears, love disappers. A mother त्याग sacrifices a lot for her child. If there is mind (a medium) then it filters openness in communication. This can cause less love. If someone works and creates things for you love increases. And finally श्रान्त can lead to disillusionment and hatred.
However for the जीव Jiva the Self, has no कारणम् , you exists. जीव Jiva would sacrifice anything to protect the Self. There is no in between medium between जीव Jiva and the Self. Everything is transparent. The जीव Jiva is ready to work to the maximum for the Self. Therefore, since the जीव Jiva love for the Self (alone) is beyond all conventional yardsticks, and is the absolute love, this tells जीव Jiva that the Self alone is of the nature of absolute joy. विद्यारण्य says तत्प्रेमात्मार्थमन्यत्र even the love for others is because of the immense love for the Self. अतस्तत्परमन्तेन परमानन्दतात्मनः and therefore आत्मा Self is nature of joy.
इत्थं सच्चित्परानन्द आत्मा युक्त्या तथाविधम् । परं ब्रह्म तयोश्चैक्यं श्रुत्यन्तेषूपदिश्यते ॥ १०॥
विद्यारण्य observes that the आत्मा is सच्चित्परानन्द and even scriptures observe that परं ब्रह्म para brahman is सत् चित्त आनन्द. Taittiriya Upanishad says Brahman satyam, gyanam, anantham.
Taittiriya Upanishad 2.1.1
तदेषाऽभ्युक्ता । सत्यं ज्ञानमनन्तं ब्रह्म ॥ २ ॥
स्वामी विद्यारण्य in a few verses establishes the जीव Jiva – आत्मा atma – स्वरूप swaroop (true nature) asserting that the जीव Jiva is nothing but स्वयंप्रभा self-effulgent and सत् चित्त आनन्द sat-chit-ananda which is परमात्मा paratma.
Statistics: Posted by bala — 29 Jun 2024 09:53