The Philosophy of the Panchadasi: 4-5 & Chapter 4: Discrimination of Duality-2. Swami Krishnananda.

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Tuesday 28, October 2025, 05:30. 18:00.
Books
Upanishads
The Philosophy of the Panchadasi: 4.5.
Chapter 4: Discrimination of Duality-2.
Swami Krishnananda.

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2.Variety in the Creations of the Jiva:

The duality created by the Jiva is twofold: scripturally ordained and scripturally prohibited. The ordained one is to be accepted because it is good and necessary for the spiritual evolution of the Jiva. The ordained duality consists in such things as study, self-analysis, investigation of truth and spiritual contemplation. Even these have to be given up when Brahman is realised. The scriptures say that we should abandon the craze for study when insight dawns within. The Upanishad exhorts that, having known Him, the wise one should resort to the superior Understanding, rejecting verbal controversy and argument which are just weariness of speech; and that the energy of the senses should be conserved in the mind, the mind should be fixed in the intellect, the intellect in the cosmic intellect, Hiranyagarbha, and the latter in Isvara, by the process of meditation.

The prohibited kind of duality is, again, twofold: the intense and the mild. The intense one consists of such inner forces as passion, anger, etc. The mild one is such useless mental activity as building castles in the air. Both these should be given up early, for the sake of the rise of knowledge, by practice of self-restraint at all times. It is not necessary to reiterate that these are objectionable traits even after the rise of the knowledge. In a Jivanmukta there will not be any trace of these; and by this let it not be thought that only Videhamukti could better be aspired for, for fear that in Jivanmukti desires have to be abandoned. Spiritual insight and desire are contradictions, and there cannot be even an inclination to maintain desire when insight dawns. Desire is the greatest evil, and it is good that one carefully abandons it.

The state of Jivanmukti is one in which desires cannot have any place because the Jivanmukta is in a definite condition, wherein established, he practises spontaneously the law of the Absolute. All desire in the world is selfish, because it is always connected with something that is expected to bring personal satisfaction, even if others are to be deprived of their desires in this attempt. Moreover, desire is directed to something, to the exclusion of something else. Hence desire is not universal. But a Jivanmukta is a universal person, inasmuch as his consciousness is attuned to Brahman. For him the law of the world is the law of God., and so it is impossible for him to act wrongly, or cherish personal desires. Goodness, virtue, etc., which are qualities that a seeker aspires to possess by an effort on his part, become spontaneous expressions of a liberated soul, for the simple fact that his soul is the Soul of all beings.

Objects of desire have to be relinquished by the perception of the defects that always accompany them. Life is short, and time is fleeting; death does not come with any previous intimation. Youth fades, and the strength of the body diminishes even without one's being aware of it. All accumulated stuff shall depart one day. Every rise has a fall. All union ends in separation, some time or other. Life must end in death. The meeting of things in this world is as unstable as the meeting of logs of wood in an ocean. Nothing in life is under the control of man. Thus, and along such lines, the defective nature of things has to be analysesd in the mind, by gradually withdrawing oneself from the tantalising things of phenomenal existence.

The mild obstacle referred to as building castles in the air (Manorajya) is as bad as such Vrittis as lust, anger, and the like. The contemplation of an objective desire leads to contact with it, and then desire for it arises in the mind; desire begets anger; anger deludes the mind; delusion brings about loss of understanding eventually, and ends in the destruction of all good in man. Manorajya can be conquered by Nirvikalpa-Samadhi, through the practice of Savikalpa-Samadhi as detailed in the Yogasastras. Even if this elaborate technique of Yoga is difficult for many, it is possible for one to bring the mind under control by living in seclusion, by a sincere effort to free the mind from desires, by constantly remembering the transient nature of all things, and by protracted practice of the correct chanting of OM, until the mind becomes tranquil, and by freedom from Rajas which allows the reflection of the Atman in its placid nature. When the mind is taught the lesson that the universe is the appearance of the Absolute, it shall not think of objects. This itself is the highest attainment. If sometimes the mind gets distracted due to the operation of Prarabdha Karma, it is to be brought back to the source again, by force of effort, as restive horses are controlled by reins. He who has no distraction of mind, and whose mind does not contemplate objects, is not merely a knower of Brahman, but Brahman itself. Abandoning all attraction to objects, he who stands firm in his own nature, is, verily, Brahman. That, by the relinquishment of the creation of the Jiva (Jivasrishti), Jivamukti is attained in its full glory, is the opinion of the seers and the knowers of the Vedanta scriptures. (Mantrass 43-69)

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Next - Chapter 5: Discrimination of the Mahavakyas:
1.'Consciousness is Brahman':
Continues

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