Commentary on the Panchadasi: 28. Swami Krishnananda.

Chinmaya Mission:

During the auspicious Purushottam Maas, the much-awaited Shrimad Bhagavat Saptah with Swami Abhedananda was held at Chinmaya Vibhooti, Kolwan, bringing together over 400 sadhakas from 19 states across Bharat and 7 countries. Through Swamiji’s soul-stirring satsangs, seekers immersed themselves in the divine wisdom of the Shrimad Bhagavatam and the glories of Lord Krishna.

Swamiji shared profound insights for contemporary living, highlighting the importance of devotion, dedication, knowledge, and planning one’s spiritual journey from an early age in accordance with Varna-Ashrama Dharma. A recurring emphasis was placed on the value of Guru, saints, and scriptural knowledge in remaining steadfast on the path to God. Campers were deeply moved by Swamiji’s vivid narrations of Krishna Leela, which dispelled misconceptions and strengthened faith and surrender unto Him.

The celebrations of Ram Janma, Krishna Janma, and Krishna-Rukmini Vivaha were observed with great fervour. The retreat concluded with a sacred Paduka Puja offered in gratitude to Gurudev Swami Chinmayananda, as part of the 75th Year Celebrations of Chinmaya Mission. The camp was also graced by Swami Sughoshananda, Brni Vrinda, Br Raghavendra, Brni Kalindi, Brni Mitali, and Brni Shanti.

On the concluding day, two Hindi booklets by Swami Abhedananda were released in commemoration of the Chinmaya Amrit Mahotsav—‘Gurudev Tava Mahaniya Kripa’, a tribute to the diverse glories of Pujya Gurudev, and ‘Bhagavad Gita – Aapke Liye’, presenting the unique wisdom of Gita Panchamrit

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Tuesay 30, June 2026, 19:20.
BOOKS
UPANISHAD 
Commentary on the Panchadasi: 28. 
Discourse 8
Chapter 2: Pancha Mahabhuta Viveka – Discrimination of the Elements
Mantras 19-34
SWAMI KRISHNANANDA
Post-28.

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Introduction:

This Second Chapter and the following one, the Third, have two different purposes. The Second Chapter analyses the nature of universal intelligence as distinguishable from the five elements which constitute the whole universe—earth, water, fire, air, ether. Towards that end, we are moving through this long introduction commencing with the definition of Ultimate Existence as Pure Being: One alone without a second. From this, certain controversial ideas arise which the author takes into consideration, especially in relation to those doctrines which consider non-existence as the beginning of things, and not Existence as the beginning of things.

Nothingness is the original condition of all things. Shunyata is the Sanskrit word for it. Nil, zero, vacuum, nothingness is the original state of things. All the world will be reduced to a vacuum when dissolution takes place, or when the effects are resolved into their causes. The idea behind this is that the world is as much a vacuum as its cause is. The Madhyamika doctrine, which is a section of Buddhist philosophy, emphasises this aspect of the original nothingness of all things and, incidentally, also the nothingness of everything that is apparently visible to the eyes. This question is taken up by the author of the Panchadasi, with which we proceed.

Mantram-19

Idaṁ sarvaṁ purā sṛṣṭer-edam-evā-dvitīyakam, sad-ev-āsīn-nāma-rūpe nāstām-ity-āruṇer-vacaḥ (19). 

Aruni, which is the name of Uddalaka, the teacher of Svetaketu in the Sixth Chapter of the Chhandogya Upanishad, says that in the beginning, all this was Existence, pure and simple, One alone without a second. Sad-ev-āsīn: Existence alone was. Nāma-rūpe nāstām: The names and the forms of the world did not exist. The whole world of perception is constituted of name, form and action. Inasmuch as names and forms could not be there in the origin of things because they were created later on in terms of the manifestation of space and time—names and forms cannot be there unless there is space and time, and in Pure Existence, space and time cannot be there—therefore, it is concluded that there were no names and no forms whatsoever, no categorisation into particulars in the original state of Being, which was One alone without a second. It has no internal differentiation, external variety or any kind of contact with anything.

There are different kinds of variety or separateness, which will all be denied in the nature of the Ultimate Being. We know there are things called differences in this world. A branch of a tree is different from another branch of a tree. Within the tree itself, there is internal difference. One branch is not like another branch, one twig is not like another twig, and even one leaf is not like another leaf. There is also internal difference in our body. The hands are different from the legs, the legs are different from the nose, and so on. This difference that is observed within the body of a single entity is called svagata bheda. Svagata means internal variety, as is the case with the difference we see among the branches of a tree.

Mantram - 20.

Vṛkṣasya svagato bhedaḥ patra puṣpa phalādi-bhiḥ, vṛkṣān tarāt sajātīyo vijātīyaś-śilāditaḥ (20). 

A leaf is different from a flower, a flower is different from a fruit, etc., in a tree. This is a difference that is internal to the organism of the tree. But one tree is different from another tree. This is not internal difference, but external difference. The hands may be different from the feet of the same person, but one person is different from another person. This is called vijatiya bheda, external differentiation. Svagata bheda is internal differentiation, as among the limbs of the body; vijatiya bheda is differentiation between contraries, totally different things, as between one tree and another tree, though of the same species. One person is different from another person, notwithstanding the fact that all persons are of the same species. But there can also be difference of variety in species. A tree is different from a stone. Here, the difference is between the species itself. Firstly, it is svagata bheda, internal differentiation within oneself. Secondly, it is external differentiation among the same species. Thirdly, it is differentiation between different species, like a tree and a stone. So there are three kinds of difference which we can imagine in our minds.

But none of these differences can apply to Pure Existence. Pure Being is indivisible in its nature. The indivisibility of its character prevents any kind of internal differentiation within itself. It has no limbs. We cannot say that one part of Existence is different from another part of Existence as one limb is different from another limb of the body. Therefore, internal differentiation is not possible in Existence.

External differentiation is also not possible, such as itself being different from another of its own species, because there is no species equal to Existence. It is unique by itself. Hence, the external type of differentiation also does not apply. The third variety, which is the difference of variety of species, also does not apply to Pure Being because while there can be a stone outside a tree, there cannot be anything outside Pure Being, externality not being there. Thus, the three kinds of difference are denied in Pure Being.

Mantram-21.

Tathā sad-vastuno bheda trayaṁ prāptaṁ nivāryate, aikyā vadhāraṇa dvaita prati ṣedhai stribhiḥ kramāt (21). 

We have refuted the possibility of there being any kind of difference within or without Pure Existence. Why? Aikyā vadhāraṇa dvaita prati ṣedhai stribhiḥ kramāt: One alone without a second. These three terms, ekam, eva, advaita, deny three kinds of difference. 'One alone', ekam, refutes the possibility of internal variety. 'Alone' refutes the possibility of external differentiation. Advaita, 'secondless', refutes the third possibility of difference from another species. This one phrase refutes three kinds of difference: One alone without a second. Thus is the instruction of the great Sage Uddalaka to his disciple Svetaketu, as we have it elaborately described in the Sixth Chapter of the Chhandogya Upanishad.

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