5 – Panchadasi: CH1, Verse 15-25

Summary of Panchadashi Discourse:

Another revision of verse 15-22 for total clarity about creation. Macrocosm & microcosm established and explained.

Source: Swami Vidyaranya, Pancadasi CH1 – verse 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25

Panchadasi, CH1, Verse 15: (Brahman > prakṛti)

Cidānanda maya brahma prati bimba saman vitā, tamo rajas satva guṇā prakṛtir divividhā ca sā

The prakrti in association with the reflection of Brahman which is of the nature of Conscious bliss, is made up of sattva, rajas and tamas guṇās and is of two type. (Chinmaya)

Translation 2 (RK): 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.

Translation 3 (JS): Nature (Prakriti), composed of Sattva, Rajas and Tamas, is a subtle inert form of awareness that is capable of reflecting awareness. It is of two kinds.

Translation 4 (Chinmaya HS): BRAHMAN, the Pure Consciousness and Bliss, is reflected (in Prakriti), with which is associated Tamas, Rajas and Sattwa – the three Gunas. This is PRAKRITI, and it is of two kinds.

  • Prakṛti = māyā. Inherent power of ānanda (limitless) in Brahman.
  • Prakṛti/māyā made of 3 guṇās.


Panchadasi, CH1, Verse 16: (2 types of prakṛti)

Satva śuddhya viśuddhi bhyāṁ māyā’vidye ca te mate, māyā bimbo vaśī kṛtya tāṁ syāstarvajña īśvaraḥ

When the prakrti is predominantly sattva pradhāna it is called as māyā, while contaminated with rajas and tamas it is called as avidyā. The reflected Consciousness keeping the māyā under its control is called the Omniscient (Lord) Īśvara. (Chinmaya)

Translation 2 (RK): When the element of sattva is pure, Prakrti is known as māyā; when impure (being mixed up with rajas and tamas) it is called Avidyā. Brahman, reflected in māyā, is known as the omniscient Īśvara, who controls māyā.

Translation 3 (JS): Nature (Prakriti), composed of Sattva, Rajas and Tamas, is a subtle inert form of awareness that is capable of reflecting awareness. It is of two kinds.

Translation 4 (Chinmaya HS):

i) When Prakriti has only pure Sattwa; and
ii) when She has impurities (Rajas & Tamas);
i) in the first case, Prakriti is known as MAYA;
ii) in the second case, She is known as AVIDYA.
The reflection of Brahman in Maya, and Her controller is called the omniscient Īśvara.

  • Prakṛti of 2 types:
    • Śuddha prakṛti: Pure sattva guṇa.
      • When sattva dominant, prakṛti is called: māyā.
    • Aśuddha prakṛti: Sattva contaminated by raja/tama guṇa.
      • When raja/tama dominant, prakṛti is called: avidyā.
  • Īśvara defined:
    • śuddha-prakṛti reflects Brahman.
    • Reflection of Brahman (apparently) identified with māyā is Īśvara.
  • Jīva defined:
    • aśuddha-prakṛti reflects Brahman.
      • IE: Rajas/tamas dominant prakṛti (avidyā) reflecting Brahman = jīva.
      • Because Jīva under influence of 3 guṇas, it does NOT have TOTAL knowledge like Īśvara (pure sattva).


Panchadasi, CH1, Verse 17: (Jīva identified with Causal Body = prājña)

Avidyā vaśaga stvanya stad vaicitryāda nekadhā, sā kāraṇa śarīraṁ syāt prājñas tatrā bhimāna vān

But the other (i.e. the Jīva, which is Brahman reflected in Avidyā) is subjected to Avidyā (impure sattva). The Jīva is of different grades due to (degrees of) admixture (of rajas and tamas with sattva). The Avidyā (nescience) is the causal body. When the Jīva identifies himself with this Causal body, he is called Prājña. (RK)

Translation 2 (JS): The individual embodied self is apparently conditioned by Avidya (Sattva mixed with Rajas and Tamas.) The Jiva is multi-faceted and complex due to the many possible combinations of Sattva, Rajas and Tamas and the Five Sheaths, which have many parts. Ignorance of the self (Avidya) is called the Causal Body. The Jiva identified with the Causal Body is called Prājña.

Translation 3 (Chinmaya): The other, namely the jīva, under the influence of avidyā on account of differences of many kinds, are many. This avidyā is called causal body. The jīva identified with the causal body is called prājñaḥ.

Translation 4 (Chinmaya HS): But the other (the reflection of Brahman in Avidya) is subject to Avidya (not its controller); It has multiplicity due to the infinite variety in the admixture (of Rajas and Tamas with Sattva); This (Avidya) becomes the Causal Body of Creation; Prājña is the consciousness that gets identified with each unit of that (Causal Body).

  • Avidyā/Ignorance (R.T dominant) is called CAUSAL Body. Because it causes entire world & jīvās.
    • How? There is Sattva (Knowledge of world), Rajas (Desire to put knowledge into action), Tamas (material for world).
  • Jīva identified with this CAUSAL Body, called: Prājña jīva.
    • Deep Sleep is 100% identification with CAUSAL Body. Thus deep sleep jīva called: prājña jīva.
      • Experience of Causal Body identification: “I don’t know anything.”
    • When Prājña-jīva identifies with Subtle Body (sūkṣma-śarīra), it’s called: Taijasa jīva (shining one).
      • Why “shining”? Because it has more raja guṇa, which is vikṣepa (projection of one's past impressions acquired in Waking state). Thus it projects/reflects/shines karma/saṃskārās of the Causal Body and memories. Thus Dream State.
  • How mokṣa ends rebirth? Causal Body is sustained by ignorance. Ignorance causes Self to take itself as the subtle/gross body. Removing this ignorance, it's revealed that “I” (Atman) have no connection to this body-mind, nor to it's accrued merits-demerits. Therefore the body-mind is not-I. I am eternal Brahman which was never born, thus has no rebirth. Then upon physical death, my body-mind dies, but I continue as my eternal (sat-cit-ananda) nature — never again to gain another body.


Panchadasi, CH1, Verse 18:
(Birth of 5 subtle elements from tama guṇa)

Tamaḥ pradhāna prakṛte stadbho gāye śrvarā jñayā, viyat pavana tejo’mbu bhuvo bhūtāni jajñire

At the command of Īśvara (and) for the experience of Prājña, the five subtle elements, space, air, fire, water and earth, arose from the part of Prakṛti in which tamas predominates. (RK)

Translation 2 (JS): By the will of awareness in the form of Īśvara and for the experience of Prājña, the five subtle elements (Space, Air, Fire, Water and Earth) arose from the part of Prakṛti in which Tamas predominates.

Translation 4 (Chinmaya HS): From the Tamas-predominant part of Prakṛti, for Prājña’s experience, Īśvara willed that ether, air, fire, water and earth – the five SUBTLE ELEMENTS – should arise.

  • For the ONE prājña-jīva to experience the ONE macrocosmic Causal Body, we need matter.
    • NOTE: There is only ONE prājña jīva (eternal jīva). Meaning only ONE Causal Body.
      • Each jīvās shares portion of TOTAL Causal Body assigned to 1-single jīva. However in deep sleep, all jīvās identify with ONE prājña jīva… meaning with ONE SAME Causal Body (avidyā). Proof?
        • Everyone’s identity is SAME when identified with Causal Body (“I don’t know anything”).
  • How experiencing field is created for prājña-jīva?
    • Īśvara uses mainly tama guṇa from the 3 guṇa portion, to create 5 SUBTLE elements.
    • Reason for 5 subtle coming BEFORE 5 gross?
      • Anything created goes from subtle > gross.
        • EG1: Subtle breeze > Tornado. Subtle thought > gross action. Subtle seed > solid tree.
        • EG2: Space > air > fire > water > earth. Hence space closest to “Consciousness” (subtlest of the subtlest). Property of space is sound. That’s why “OM” is so powerful, closest to formless Īśvara.
    • “For the experience of Prājña” is the reason given for creation. The creation is seen as purposeless “is-ness” by the enlightened, but it is purposeful for the Jiva. Because observation of Jīva’s behaviour leads to the conclusion that mokṣa is their purpose, as all Jīvās actions are attempts to remove the nagging sense of limitation imposed by avidyā (3 guṇās).
  • NEXT STEP: Provide sense organs of perception so jīva can operate in world of form…


Panchadasi, CH1, Verse 19:
(Sattva-guṇa taken from EACH subtle element, to create 5 organs of knowledge)

Satvāṁśaiḥ pañcabhi steṣāṁ kramād dhīn driya pañcakam, śrotra tvagakṣi rasana ghrāṇākhyam upajāyate

From the Sattvic part of each of Prakriti’s five subtle elements arose in turn the five sense organs: hearing, touch, sight, taste and smell. (JS)

Translation 2 (Chinmaya HS): From the Sattva parts of the 5 elements the five Organs of Knowledge, in this order – the faculties of hearing, touch, sight, taste and smell – arise respectively.

Translation 3 (AV): From sattva guṇa aspect of EACH/INDEPENDENT of the 5 subtle elements, are born 5 senses organs, for “picking up” sound (space), skin (air), eyes (fire), tongue (water), nose (earth). 

  • That’s why before death, hearing is last to go. Because person is on “way” to most subtle. Why even small fever, we loose smell/taste (grossest).
  • SUMMARY: Since world is made of 5 elements, we have 5 senses, each used to identify 1 element.
  • PROBLEM: We need a sorting mechanism for 5 sensory data. Solution is antaḥkaraṇa (subtle body) in V20…


Panchadasi, CH1, Verse 20:
(Sattva-guṇa of Space + SG of Air + SG of Fire + SG of Water + ST of Earth = antaḥkaraṇa)

Tai rantaḥ karaṇaṁ sarvai vṛtti bhedena tad dvidhā, mano vimarśa rūpaṁ syād buddhiḥ syān niśca yātmikā

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. (RK)

Translation 2 (JS): From a combination of the Sattvic portions of the five subtle elements the organ of inner experience arose. It is called the Subtle Body, Antahkarana. The Antahkarana functions in two ways: it doubts and it determines. In its doubting function it is called Mind (Manas). Its determining, discriminating function is called Intellect (Buddhi).

  • Notice how both manas/buddhi HAVE TO be made from all 5 elements, in order to identify world of 5 elements.
  • Manas: forms concepts, judges, cognizes.
  • Buddhi: gives solidity to formed concepts/judgements. When vacillating thought of mind reach state of decision, that FIRM state is called buddhi.
  • WHERE ARE WE? Sattva guṇa from 5 subtle elements (V19/20) so far created: (1) 5 knowledge organs (2) subtle body.
  • WHAT’S NEXT? Let’s see what happens when raja guṇa from 5 subtle elements creates in next verse…


Panchadasi, CH1, Verse 21:
(Raja-guṇa taken from EACH subtle element, to create 5 organs of action)

Rajoṁ’saiḥ pañcabhi steṣāṁ kramāt karmen indrayāṇi tu, vāk pāṇi pāda pāyupastha abhi dhānāni jajñire

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/procreation. (RK)

Translation 2 (JS): From the Rajas portion of the five elements arose in turn the organs of action: speech, hands, feet, anus and sex.

Translation 3 (Chinmaya HS): From the Rajas portion of the five elements the five Organs of Action, in this order – speech, hands, feet, the organs of excretion and generation – arise respectively.

  • NOTE: All 5 elements are still in pure tanmātrā stage. They have NOT undergone grossification yet. All is still a “thought”.
  • WHAT’S NEXT? Prāṇa is coming.


Panchadasi, CH1, Verse 22:
(Raja-guṇa of Space + RG of Air + RG of Fire + RG of Water + RG of Earth = prāṇa)

Taiḥ sarvaiḥ sahitaiḥ prāṇo vṛtti bhedāt sa pañcadhā, prāṇo’pānaḥ samā naśco dāna vyānau ca te punaḥ

Prana, the Vital Air, arose from the Rajas portion of the Five Subtle Elements (Tanmatras). It divided into the Five Physiological Functions: respiration (prana), excretion (apana), assimilation (samana), circulation (vyana) and the power to eject unwanted objects. It expels the Subtle Body from the Gross body at the time of death (udana). (JS)

Translation 2 (RK):  From a combination of them all (i.e. the rajas portions of the five subtle elements) arose the vital air (prāṇa). Again, due to difference of function it is divided into five. They are prāna, apāna, samāna, udāna and vyāna.

Translation 3 (Chinmaya): The rajo guṇa aspect of all the five elements together manifest as prāṇa śaktiḥ or vital air. This prāṇa gets further differentiated in five ways namely – prāṇa, upāna, samāna, udāna and vyāna.

Translation 4 (AV): Raja aspect of 5 SUBTLE elements COMBINE to create prāṇa (vital air). It divided into the Five Physiological Functions:

  • capacity to breathe (prāṇa; space)
  • excretion/expels (apāna; air)
  • digestion (samāna; fire)
  • circulation / distributes nutrients in body (vyāna; water).
  • throwing up / pushes out subtle body out of gross at death (udāna; earth)

    • Verse 17: Causal Body (ānandamaya)
      Verse 20: Sattva aspect of 5 SUBTLE elements COMBINE, create Subtle Body. (vijñānamaya/manomaya)
    • Verse 22: Raja aspect of 5 SUBTLE elements COMBINE, create Prāṇa. (prāṇamaya).
  • WHAT’S NEXT? Summary of what makes up the Subtle Body, based on what we learned…


Panchadasi, CH1, Verse 23:
(Summary of Subtle Body based on V19-22)

Buddhi karmendriyaprāṇa pañcakair manasā dhiyā, śarīraṁ sapta daśabhiḥ sūkṣmaṁ talliṅga mucyate

The five sensory organs, the five organs of action, the five vital airs, mind and intellect, all 17 together form the subtle body, called  sūkṣma/liṅga śarīra. (AV)

Translation 2 (RK): The five sensory organs, the five organs of action, the five vital airs, mind and intellect, all the 17 together form the subtle body, which is called the sūkṣma or liṅga śarīra.

  • Commentary (James): The Subtle Body cannot be perceived by the sense organs. It is known as the liṅga śarīra, that by which something is known. “Liṅga” means “a sign,” and “śarīra” means “something that is perishable.” It is made of Sattva and reflects awareness. Hence it is a sign, or indicator, of the presence of awareness. It is subject to change as the guṇās modify it.
  • Commentary (Chinmaya): This verse summarises all the 17 components of the Subtle Body (verses 19-22).
    The specific evolutes are listed first, and then the common evolutes.


The most significant point stressed was the importance of the term liṅga śarīra. This term contained the whole meaning and purpose of the Subtle Body. The word liṅga means “Pointer, indicator”. Following three reasons why the term so effectively describes the Subtle Body:

i) Sentiency: Consciousness is present in both inert and living bodies; so it cannot indicate the difference between a dead body or a live body. To check if a person is dead, people check for any signs of life. Liṅga means “sign”; it is the Subtle Body alone, the principle of sentiency, which indicates the presence of Life.

ii) Interactions: The interactions with the outside world are done primarily with the Subtle Body. It is to the Liṅga Śarīra that questions are put, such as, “Who is there?” Therefore, it is a Liṅga.

iii) Indicates the Self: Through smoke we comprehend fire. In the same way through the sentiency of the Liṅga Śarīra we infer the presence of the Self, which is not directly perceivable. Thus the Liṅga Śarīra is a “pointer” to the Self.

  • WHAT’S NEXT? Now that Subtle Body is constructed, jīva can not only identify with Causal Body (V17), but also Subtle Body (taking it even “further away” from Brahman, into Creation)…


Panchadasi, CH1, Verse 24:
(samṣṭi / vyaṣṭi established)

Prājña statrā bhimānena taijasatvaṁ prapadyate, hiraṇya garbhatā mīśas tayor vyaṣṭi samaṣṭitā

When Prājña, the (ONE eternal) Jīva, identifies with an individual Subtle Body (born from TOTAL Causal Body), it is called Taijasa, “The Shining One,” or the dreamer. When Īśvara identifies with all subtle bodies (total liṅga śarīra), it is known as Hiraṇyagarbha. (AV)

Translation 2 (JS): When Prajna, the Jiva, identifies with an individual Subtle Body it is called Taijasa, “The Shining One,” or the dreamer. When Isvara identifies with all subtle bodies, it is known as Hiranyagarbha, “The Golden Egg.”

Translation 3 (RK): By identifying himself with the subtle/ body (and thinking it to be his own), Prājña becomes known as Taijasa, and Īśvara as Hiraṇyagarbha. 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).

Translation 4 (Chinmaya): The prājña (jīva) being identified with the subtle body is called as taijasa and the Īśvara identified with total liṅga śarīra is called hiraṇyagarbha. By these two the individuality and totality is referred.

  • Commentary (Chinmaya):

The jīva which got identified with the karaṇa śarīra, when it gets further degraded and becomes identified with the liṅga śarīra, he takes on another name called taijas.

Īśvara also undergoes a parallel manifestation when he gets identified with the total sūkśma śarīra and he is now called hiraṇyagarbha. When Paramātmā is referred with reference to the totality, it is called samaṣṭi; when it is referred with reference to individual, it is called vyaṣṭi.

  • Commentary (Chinmaya HS):

Acarya firstly made it very clear to us the association of Brahman with the three levels of the hierarchy (causal, subtle and gross) is cumulative, not just for that level, as shown in the following table (the Gross level is also included for completeness):

This verse considers the Consciousness as it shifts from association with the Causal body to association with the Subtle Body, at both the individual and the collective level.


At the individual level, we notice that it is Prajna at the causal level, also called Jiva, which identifies with the subtle Upadhis or conditionings and becomes known as Taijasa.

Avidya, the causal body conditioning of Prajna, is included in the conditioning of Taijasa due to the hierarchy being cumulative.

Thus, contrary to appearing to be going down the hierarchy from causal to gross, we are in fact going up the hierarchy, as all the previous conditions are being carried forward.

The involvement level of the associated consciousness from causal to gross increases, not decreases. Rather than a decrease in responsibility, we actually have an increase in responsibility from causal to gross.

At Samashti Level – From Ishwara to Hiranyagarbha

      1. Ishwara-M: Brahman associated with the Sattwa predominant Maya is denoted as Ishwara-M. Ishwara-M represents the Supreme Brahman’s God-like qualities of Omniscience, Omnipotence, Calm, Peace and Pure Love. There is no impulse in Him for any Creation; everything is as perfect as it could be. Sattwa is the “benevolent disturbance” to the equilibrium of Prakriti. Ishwara-M, however, becomes involved in Creation only because of what happens to “His little brother” Ishwara-A as explained below.
      2. Ishwara-A: Brahman associated with the Rajas/Tamas predominant Avidya is denoted as Ishwara-A. The text denotes it as Prajna at the individual level, but the totality of all Prajnas, i.e. seen collectively, is Ishwara-A. Due to the impurities of Rajas and Tamas, this disturbance is of a totally different nature. There is restlessness, ignorance, delusion, nonapprehension of Truth, mis-apprehension, and an identity crisis introduced through it. The association of Brahman with Avidya is far from desirable. It produces innumerable Jivas of an imperfect nature, the very opposite of Ishwara-M.

Naturally this arouses Ishwara-M’s concern. The thought of a Creation arises in Ishwara-M only due to Ishwara-A’s predicament. Under this circumstance, under Ishwara- M’s direction, Ishwara-A stands at the Causal helm of Creation and represents the Samashti Causal Consciousness which is to herald Creation.

This is the full explanation of how Ishwara-M becomes the Nimitta Karana and Ishwara-A the Upadana Karana of Creation.

It is this Ishwara-A that becomes Hiranyagarbha, at the helm of the Subtle Creation.

Sub-Divisions of the Subtle Body

Going into the Subtle Body in more detail, we can split it into its three sheaths as shown in the table. Three sub-divisions of the subtle level consciousness are listed in the table. They are numbered 2a, 2b and 2c. Of these, 2a and 2b are from the Sattwic portions of the Tanmatras, whilst 2c is from the Rajasic portion of the Tanmatras. Even within these sub-steps, the association is cumulative, so the previous associations are included with the current association.

Each associated conditioning can be dealt with in the order shown, resulting in three names for the consciousness associated with each sheath. The three names that arise are Hiranyagarbha, Manas and Prana, representing Jnana or the knowledge aspect, Icchha or the desire aspect, and Kriya or the action aspect respectively. Acarya gave the Samskrit definitions of these terms:

      1. Hiranyagarbha: Jnaana shakti pradhaanena hiranyagarbhah;
      2. Manas: Icchaa shakti pradhaanena manasaa;
      3. Prana: Kriyaa shakti pradhaanena praanah. Hiranyagarbha means “the womb of golden effulgence” and refers to knowledge.

Manas means “the Total Mind” and refers to the bundle of desires we carry. Prana means “excellence in action” and refers to the actions performed. This name is very significant – it underlines the enormous work that has to be done ahead in creating the entire gross manifestation. The worship of Prana as ‘God’ in the scriptures arises because, when seen from the gross level, Prana is closest to it and stands as a God to the gross world.

Numerous are the usages of the word ‘Prana’ in the scriptures. So far we have come across four meanings:

      1. Prana = The group name for all the 5 Pranas together – praananath pranah;
      2. Prana = The first sub-division of the 5 Pranas – pancha prana;
      3. Prana = The cumulative associated Consciousness up to Pranamaya Kosha;
      4. Prana = The Primal Deity or ‘God’ as seen from the gross level upward.
  • Commentary(James): If both are born out of the Subtle Body, what is the difference? Īśvara is consciousness identified with everything. Pure original consciousness (Brahman) identifies with nothing. Consciousness identified with a particular Subtle Body is a Jīva. Taijasa is the individual because it only has knowledge of its own Subtle Body.
  • Consciousness identified with:
    • One single microcosmic subtle body of jīva (reflection of consciousness), is called Taijasa.
    • Entire macrocosmic (consisting of all subtle bodies), is called: Hiraṇyagarbha.
  • Jīva already got identified with kāraṇa śarīra (Causal Body). But goes even further from original consciousness, when further identifies with liṅga śārīra (subtle body). Then takes on new name: Taijas.
  • At this stage macro/micro is born:
    • When Brahman is referred with reference to TOTALITY: samaṣṭi.
    • When Brahman is referred with reference to INDIVIDUAL: vyaṣṭi.
    • Jīva identified with Causal Body (kāraṇa śarīra): Prājña
    • Jīva identified with Subtle Body (sūkṣma/liṅga śarīra): Taijasa
    • See chart PG30 for visuals (Sudhanshu)
  • WHAT’S NEXT? Difference between samaṣṭi / vyaṣṭi


Panchadasi, CH1, Verse 25:
(samṣṭi / vyaṣṭi explained)

Samaṣṭi rīśaḥ sarveṣāṁ svātma tādātmya vedanāt, tada bhāvāt tato’nye tu kathyante vyaṣṭi saṁ jñayā

Īśvara (as Hiraṇyagarbha) is called TOTALITY (samaṣṭi) 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). (AV)

Translation 2 (JS): Isvara sees all subtle bodies as itself. Taijasas are only identified with themselves. They see differences.

Translation 3 (RK): Īśvara (as Hiraṇyagarbha) 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).

Translation 4 (Chinmaya HS): With the ‘collective’ or the totality does Ishwara have a sense of identifying itself with; But, due to lack of this knowledge, the otheris called ‘individual’, being conscious of itself only.

  • Commentary (RK): The Jiva’s relation to Igvara resembles a voice in a chorus or a cell in a body.
  • Commentary (Chinmaya):

When the jīva gains control over prakṛti (matter), only then can he/she realise its own nature as Sat-cit-ānanda Brahman. Hence the need for spiritual sādhanā, to be able to come out of the clutches of Prakṛti.

Prakṛti is dvandvātmikā — of the nature of pairs of opposites. Overcoming prakṛti is to ACCEPT the world which exists in the pairs of opposites. Such a sādhana should lead to unconditional and reasonless love for everyone without a trace of bitterness.

Therefore, to come out of the dvanda and accepting everyone and everything without comment and without rejection, is to conquer one part of prakṛti – the external.

When the external prakṛti is brought under control with no rāga-dveṣa causing perpetual agitations, then only can one deal with the inner prakṛti, the Mind.

(AV: No cheating/bypassing/outsmarting Īśvara's eternal order. EG: First walk, then run. First outer, then inner. Can’t outsmart the system).

  • Commentary (Chinmaya HS):

In this verse, the Ishwara has to be taken as Ishwara-A. That is the context of the verse. The knowledge of Ishwara here is simply the mathematical sum of all Prajnas. It is a record of all the Karmic records of all Jivas. Ishwara-A passes this on to Hiranyagarbha so that Hiranyagarbha can provide the correct subtle body to each Taijasa according to its Prarabdha Karma.

All this requires a proper accounting system, as it were, to keep a track of the Paapa and Punya of every soul. Although this is an enormous task, the knowledge is entirely in the phenomenal realm. It does not refer to Atma-Jnana. Hiranyagarbha would be the most trusted Accountant in the Universe to be thus equipped with all the information to efficiently manage his task of allocating subtle bodies according to each Jiva’s Karma.

In contrast to the collective knowledge of Ishwara-A and Hiranyagarbha, is the individual knowledge possessed by each Prajna and Taijasa. Anye, meaning “the other”, has to be Prajna and Taijasa. The knowledge of the latter is limited only to the individual to which the subtle body is connected. For example, an individual cannot have knowledge of any other Taijasas for that matter. His knowledge is limited to just himself.

    • STAGE 1/2 of creation complete.
      • STAGE 1: Brahman identified with śuddha prakṛti (māyā) = Īśvara (pure sattva)
      • STAGE 2: Brahman identified with aśuddha prakṛti (dominant rajas/tamas) = Avidyā (Causal Body created).
        • aśuddha prakṛti: also defines jīva (V16, R.T. dominant)
        • Also Subtle Body created in Stage 2.
    • Stage 3. Creation of Physical world.
    • Causal/Subtle body created so far. For experience, physical world/body is needed. Introduction to conversion from 5 Subtle Elements to 5 Gross Elements.
    • Having thus explained the creation of samaṣṭi and vyaṣṭi, the third stage in creation is now taken up, viz, the location of the instruments of experience (bhoga sādhānam) and the objects of experience. This is the effect or kārya of the tama guṇa. (Chinmaya)


Recorded 1 Sept, 2019


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