The Philosophy of the Panchadasi: 3-4 & Chapter 4: Discrimination of Duality-3. Swami Krishnananda.

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Monday 22, Sep 2025, 05:30. 18:09.
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Upanishads
The Philosophy of the Panchadasi: 3.4.
Chapter 4: Discrimination of Duality-1.3.
1.Creation by Isvara and Jiva:  3.
Swami Krishnananda.

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It is the operation of the Jiva's mental functions that is the cause of the same person being designated as father, brother, husband, nephew, friend, enemy, and the like. These appellations have their counterparts in the minds of the Jivas. As a molten metal cast in the mould assumes the form of the mould, or as the light of the sun covers the objects it illumines, the mind which envelops forms assumes their respective shapes. There is first the rise of a mental modification in the subject, then the movement of this modification towards the object, and then the transformation of the modification into the shape of the object. The physical object is perceived by the senses, but the imagined form is visualised by the Sakshin or the Witness-consciousness directly.

There is a difference between Vijnanavada and Vedanta in that while the former denies the physical world altogether, independent of the individual's thinking, the latter accepts the world of Isvara, without which even thinking would not be possible. The objects in the world exist whether or not they are perceived by the Jivas, and their existence does not depend upon the test of utility that may be imposed on them. Utility is not the test of truth. We may not know things as they really are, on account of the psychological cloggings in which we are involved, but it is not difficult to see that there cannot be a perception unless there is something to be perceived, no matter whether its nature can be determined by us or not.

The liberation of the Jiva from this self-entanglement is brought about by Brahma-Jnana or realisation of the Absolute, and not merely by a suppression of the activities of the mind negatively, as it is done by several immature minds believing that mere absence of the sensation of pain would do, and that there is nothing higher. The truth is far from it, which is positive realisation of Brahman, wherein one is possessed, as it were, by a feeling of immortality and universal existence.

It does not matter if the duality of the world of Isvara is apparently perceived. What is necessary is an insight into the fundamental unity of all things and the realisation that all things in the world of Isvara are divine in nature, being manifestations of Isvara Himself. When this truth is known, the apparent duality does not in any way affect the Jiva. On the other hand, mere absence of the perception of duality does not in any way help one in spiritual evolution, as, for example, in the state of Pralaya. Nothing is seen as a manifested world in the state of final dissolution, but Jivasrishti does not come to an end there. The Jivas rise once again to a world of duality and multiplicity, subsequently, and the state of dissolution does not help them. Thus there is no purpose in merely closing one's eyes to the duality of the world. What is necessary is the wisdom of truth and realisation of oneness behind the apparent duality.

Isvarasrishti is not only non-obstructive to all Jivas in their evolution, but is a positive help, and is instrumental in the rise of true knowledge in the Jiva. The world-experience is an educative process, and we learn lessons in every condition of our existence. The world is the great Guru to the Jiva, and Isvara Himself imparts lessons through His various manifestations, whether the Jiva knows this or not. Hence there should be no cause for complaint on the part of anyone against the world. (Verses 1-42)

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Variety in the Creations of the Jiva
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