Pañcadaśī chapter 4 Dvaita-Vivekaḥ

म"लाचरणम ्
Invocatory Verse
ु
नम:*ीश-रान.ग1पादा4जु 6न े। सिवलासमहामोह>ाह>ास ैककमAण॥
े
namaḥ śrīśaṅkarānanda-gurupādāmbujanmane,
savilāsamahāmoha-grāhagrāsaikakarmaṇe
Obeisance to the lotus feet of Guru Srī Shankarananda, whose sole purpose of
birth is the consumption of the crocodile of great delusion along with its effects.

पCदशी अEाय: ४ Hैतिववेक:

Pañcadaśī Chapter 4: Discrimination of Duality

$ñre[aip jIven s&ò< ÖEt< ivivCyte,

ivveke sit jIven heyae bNx> SफुqIÉvet!.1.
Īśvareṇāpi jīvena sṛṣṭaṁ dvaitaṁ vivicyate,
viveke sati jīvena heyo bandhaḥ sphuṭībhavet (1)
(Now) the duality created by the jīva and Īśvara is (being) delineated. With such
discrimination, the bondage to be renounced by the jīva will become clear.

maya< tu àk«it< iv*aNmaiyn< tu mheñrm!,


s mayI s&jtITya÷> ñetañtzaion>.2.
māyāṁ tu prakṛtiṁ vidyānmāyinaṁ tu maheśvaram,
sa māyī sṛjatītyāhuḥ śvetāśvataraśākhinaḥ (2)
Those (sages) who belong to the Svetasvatara recension say: “Know Maya as
Prakriti and the wielder of Maya as Īśvara. It is he who creates the world.”

AaTma va #dm¢e=ÉUTs $]t s&ja #it,


s-Lpenas&j‘aekaNs @tainit bþऋca>.3.

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

ātmā vā idamagre'bhūtsa īkṣata sṛjā iti,

saṅkalpenāsṛjallokānsa etāniti bahvṛcāḥ (3)
(The Aitareya Upanishad says that) the ātman alone existed before creation. The
Lord thought, ‘Let me create’, and then He created the world by His intention.

o< vaYvi¶jlaeVyaeR;XyÚdeha> KmadmI,


s<ÉUta äü[StSmadetSmadaTmnae=iol>.4.

b÷Syamhmevat> àjayeyeit kamt>,

tpStÞva=s&jTsv¡ jgidTyah itiÄir>.5.
khaṁvāyvagnijalorvyoṣadhiannadehāḥ kramādamī,
saṁbhūtā brahmaṇastasmādetasmādātmano’khilāḥ (4)
bahusyāhamevātaḥ prajāyeyeti kāmataḥ,
tapastaptvā’sṛjatsarvaṁ jagadityāha tittiriḥ (5)
The Taittiriya Upanishad says that from the self or Brahman alone arose in
succession the whole creation including space, air, fire, water, earth, vegetation,
food and bodies. Desiring ‘I shall be many, so I shall create’, the Lord meditated;
and thus created the world.

#dm¢e sdevasIÓ÷Tvay tdE]t,

tejae=bÚa{fjadIin ssjeRit c samga>.6.
idamagre sadevāsīdbahutvāya tadaikṣata,
tejo’bannāṇḍajādīni sasarjeti ca sāmagāḥ (6)
The singers of the Sāmaveda say that before creation sat (unconditioned existence)
alone was. Desiring to become manifold, it contemplated and created all things
including fire, water, food and beings born of eggs.

ivSफुil"ा ywa vûejaRyNte=]rtStwa,

ivivxaiíLfa Éava #TyawvRi[kI ïuit>.7.
visphuliṅgā yathā vahnerjāyante’kṣaratastathā,
vividhāścijjaḍā bhāvā ityātharvaṇikī śrutiḥ (7)

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

According to the śruti belonging to the atharvaveda (Mundaka Upanishad) many

and varied animate and inanimate things arose from imperishable self like even
sparks from a fire,. It is also says that before the worlds became manifest as name
and form they existed in potentia. The totality of physical forms is called virāṭ.

A asIMािKyte=xuna,

jgdVyak«t< pUवm
†Zya_ya< namêpa_ya< ivrafaid;u te Sफुqe.8.

ivra{mnuन Aरो gav> orañajavyStwa,

ippIilkavixÖNÖimit vajsneiyn>.9.
jagadavyākṛtaṁ pūrvamāsīḍvyākriyate’dhunā,
dṛśyābhyām nāmarūpābhyāṁ virāḍādiṣu te sphuṭe (8)
Virāṇmanurnaro gāvaḥ kharāśvājāvayas tathā,
pipīlikāvadhidvandvam iti vājasaneyinaḥ (9)
Before its manifestation the whole world existed in Brahman in a potential form.
Assuming names and forms things manifested starting with virāṭ. From virāṭ came
into being the ancient law-givers, human beings, cattle, asses, horses, goats, and so
on, both male and female, down to the ants. Thus say the Vājasaneyin sages
(belonging to the Brihadaranyaka Upanishad) (8-9)

k«Tva êpaNtr< jEv< dehe àaivzdIñr>,


#it ta> ïuty> àa÷jIRvTv< àa[xar[at!.10.
kṛtvā rūpāntaraṁ jaivaṁ dehe prāviśadīśvaraḥ,
iti tāḥ śrutayaḥ prāhurjīvatvaṁ prāṇadhāraṇāt (10)
All these śrutis reveal that Īśvara enters into the body after assuming the form of a
jīva. Jīva-ness is due to having (identified with the) prāṇa.

cEtNy< ydidóan< il"dehí y> pun>,

icCDaya il"dehSwa tTs'œ"ae jIv %Cyte.11.
caitanyaṁ yadadhiṣṭhānaṁ liṅgadehaśca yaḥ punaḥ,
cicchāyā liṅgadehasthā tatsaṁgho jīva ucyate (11)
Consciousness, which is the truth of all existence, the subtle body, and the
reflection of consciousness—these three together constitute the jīva.
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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

maheñrI tu maya ya tSya inmaR[zिNvt!,


iv*te maehzिNí t< jIv< maehyTysaE. 12.
māheśvarī tu yā māyā tasyā nirmāṇaśaktivat,
vidyate mohaśaktiśca taṁ jīvaṁ mohayatyasau (12)
Māyā, which is the śakti of Maheśvara —like her power of creation (nirmāṇa- śakti)—
also has the “power of delusion” (moha-śakti). It is this power that deludes the jīva.

maehadnIzta< àaPy m¶ae vpui; zaecit,


$zs&òimd< ÖEt< svRmuक्तम् smast>.13.
mohādanīśatāṁ prāpya magno vapuṣi śocati,
īśasṛṣṭamidaṁ dvaitaṁ sarvamuktaṁ samāsataḥ (13)
Attaining the non-Īśvara-ness through delusion, the jīva, being identified with the
body grieves. Thus the duality projected by Īśvara is succinctly described.

sÝaÚäaü[e ÖEt< jIvs&ò< àpiÂtm!,


AÚain sÝ}anen kmR[a=jnyiTpta.14.
saptānna brāhmaṇe dvaitaṁ jīvasṛṣṭaṁ prapañcitam,
annāni saptajñānena karmaṇā’janayat pitā (14)
The duality projected by the Jīva is described in the Saptānna-Brāhmaṇa. The
father (jīva) produced seven kinds of food (objects of experience) through action
(karma) and meditation (jñāna).

mTyaRÚmek< devaÚe Öe pñÚ< ctuwRkm!,


ANyiÇtymaTmawRmÚana< ivinyaejnm!.15.
martyānnamekaṁ devānne dve paśvannaṁ caturthakam, 

anyatritayam ātmārthamannānāṁ viniyojanam (15)
The foods are described thus: one kind is meant for human mortals, two for the
celestials, the fourth for the animals, and the remaining three for the self.

ìIýaidk< dzRpU[Rmasae ]Ir< twa mn>,

vakœ àa[íeit sÝTvmÚanamvgMytam!.16.
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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

vrīhyādikaṁ darśapūrṇa māsau kṣīraṁ tathā manaḥ,

vāk prāṇāśceti sapatatvam annānāmavagamyatām (16)
The seven kinds of food are: grains such as wheat (for humans), the offerings at the
darśa and pūrṇamāsa rituals (for the celestials), milk (for animals), and the mind,
the speech, and the prāṇas (for the self).

$zen y*Pyetain inimRtain Svêpt>,


twaip }ankmR_ya< jIvae=ka;IRÄdÚtam!.17.
īśena yadyapyetāni nirmitāni svarūpataḥ,
tathāpi jñānakarmābhyāṁ jīvo kārṣīttadannatām (17)
Although these are really produced by Īśvara, they are transformed into objects of
enjoyment by the jīva through action and meditation.

$zkay¡ jIvÉaeGy< jgOa_ya< smiNvtm!,


ipt&jNya Ét&RÉaeGya ywa yaei;Äwe:ytam!.18.
īśakāryaṁ jīvabhogyaṁ jagaddvābhyāṁ samanvitam,
pitṛjanyā bhartṛbhogyā yathā yoṣittatheṣyatām (18)
Just as a woman is related both to the parents who gave birth to her and to the
husband who loves her, the jagat created by Īśvara and experienced by the jīva is
to be understood as connected to both of them.

mayav&ÅyaTmkae hIzs-Lp> saxn< jnaE,


mnaev&ÅyaTmkae jIvs<kLpae Éaegsaxnm!.19.
māyāvṛttyātmako hīśasaṁkalpaḥ sādhanaṁ janau,
manovṛttyātmako jīvo saṁkalpo bhogasādhanam (19)
In the creation of objects the modifications of Maya, the power of the Lord, are the
cause; whereas for the enjoyment of those objects it is the modifications or the
mind of the jīva that is responsible.

$zinimRtm{yadaE vStuNyekivxe iSwte,


ÉaeNृxIv&iÄnanaTvaÄÑaegae b÷xe:yte. 20.
īśanirmitamaṇyādau vastunyekavidhe sthite,
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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

bhoktṛdhīvṛttinānātvāt tadbhogo bahudheṣyate(20)

Objects created by the Lord, such as gems, etc do not alter; they remain the same.
However, according to the varied mental states of the experiencers these objects
(such as the gem) could affect different people differently.

ù:yTyekae mi[< lBXva KुÏ(TyNyae ýlaÉt>,


pZyTyev ivrNae=Ç n ù:yit n कुPyit. 21.
hṛṣyatyeko maṇiṁ labdhvā krudhyatyanyo hyalābhataḥ,
paśyatyeva virakto’tra na hṛṣyati na kupyati (21)
Obtaining a gem someone rejoices. Not getting it someone else is angry. One who
is objective merely looks at it, neither rejoicing nor getting angry.

iàyae=iày %peúyíeTyakara mi[gaôy>,


s&òa jIvErIzs&ò< êp< saxar[< iÇ;u. 22.
priyo'priya upekṣyaścetyākārā maṇigāstrayaḥ,
sṛṣṭā jīvairīśasṛṣṭaṁ rūpaṁ sādhāraṇaṁ triṣu (22)
The threefold feeling of liking, disliking o rbeing indifferent towards a gem is
projected by the jīva. The gemʼs general nature, which is common to all the three
perceptions, is projected by Īśvara.

ÉayaR õu;a nnaNda c yata mateTynekxa,


àityaeigixya yaei;Q*te n Svêpt>. 23.
bhāryā snuṣā nanāndā ca yātā mātetyanekadhā,
pratiyogidhiyā yoṣidbhidyate na svarūpataḥ (23)
The same woman, seen through competing minds, appears differently as a wife, a
daughter-in-law, a sister-in-law, a cousin or mother, but in reality she is unchanged.

nnu }anain iÉ*NtamakarStu n iÉ*te,


yaei;Öpu:yitzyae n †òae jIvinimRt>. 24.
nanu jñānāni bhidyantām ākārastu na bhidyate,
yoṣid vapuṣyatiśayo na dṛṣṭo jīva nirmitaḥ (24)

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

Objection: granted that perceptions (such as a wife, a daughter-in-law, etc) differ

but the form itself does not change. Therefore nothing special is seen to be created
in the body of the woman by the jīva.

mEv< ma<smyI yaei;t! kaicdNya mnaemyI,


ma<smYya AÉede=ip iÉ*te ih mnaemyI. 25.
maivaṁ māṁsamayī yoṣitkācid anyā manomayī,
māṁsamayyā abhede’pi bhidyate hi manomayī (25)
Response: This is not so. The physical form of the woman is one, and her subtle
form (mind etc) is another. Even though there is no change in her physical form,
there are subtle difference in in the ways the woman relates mentally (to different
people as wife, daughter, etc)

æaiNtSvßmnaeraJySm&it:vStu mnaemym!,

ja¢Nmanen meySy n mnaemyteit cet!. 26.
bhrāntisvapnamanorājyasmṛtiṣvastu manomayam,
jāgranmanena meyasya na manomayateti cet (26)
Objection: Though it may affect the objects perceived in the states of delusion,
dreaming, remembering and imagining, the mind cannot affect the objects
perceived through the senses in the waking state.

baढ< mane tu meyen yaegat! SyaiÖ;yak«it>,


Éa:yvaitRkkara_yamymwR %dIirt>. 27.
bāḍhaṁ mane tu meyena yogāt syādviṣayākṛtiḥ,
bhaṣyavārtikakārābhyamayamartha udīritaḥ (27)
Response: It is true (that there are objects existent in the waking state).
However Acharyas Shankara and Sureshvara say that the mind
assumes the form of the external object with which it comes into
and modifies that form to suit its own purposes.

mU;aisNं ywa taè< tiÚÉ< jayte twa,


êpadIn! VyaßuviSÄ< tiÚÉ< †Zyte Øuvm!. 28.
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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

mūṣāsiktaṁ yathā tāmraṁ tannibhaṁ jāyate tathā,

rūpādīn vyāpnuvaccittaṁ tannibhaṁ dṛśyate dhruvam (28)
Just as molten copper assumes the form of the mould into which it is cast, so too
the mind definitely assumes the form of the external objects which it perceives.

VyÃkae va ywa==laekae Vy'œGySyakartaimyat!,


svaRwRVyÃkTvaÏIrwaRkara à†Zyte. 29.
vyañjako vā yathā’’loko vyaṁgyasyākāratāmiyāt,
sarvārthavyañjakatvāddhīrarthākārā pradṛśyate (29)
Or just as sunlight assumes the form of the objects it illumines,
the intellect, which illumines all objects, assumes the forms of those objects.

matumaRnaiÉin:piÄinR:pÚ< meymeit tt!,

meyaiÉs<gt< tS meyaÉTv< àp*te. 30.
māturmanābhiniṣpattirniṣpannaṁ meyameti tat,
meyābhisaṅgataṁ tacca meyābhatvaṁ prapadyate (30)
From the cognizer (jīva) a cognition (an appropriate modification of the mind) is
produced. Then the modification proceeds towards the object of cognition until it
gets into touch with the object, and assumes the form of the
object (which is known as the cognition of the object).

sTyev< iv;yaE ÖaE Stae "qaE m&{myxImyaE,


m&{myae manmey> Syat! sai]ÉaSyStu xImy>. 31.
satyevaṁ viṣayau dvau sto ghaṭau mṛṇmaya dhīmayau,
mṛnnmayo mānameyaḥ syāt sākṣi bhāsyas tu dhīmayaḥ (31)
It is a fact that every object, such as a pot, has two components,
external and internalized—one is the perception of the pot as a modification
of clay and the other is the pot, modified as it were, by the mind.
The clay pot is known through the operation of the means of knowledge
(pramāṇa), and the mental pot is revealed to the witness-consciousness.

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

ANvyVyitreka_ya< xImyae jIvbNxk«t!,


sTyiSmn! suoÊ>oe StStiSmÚsit n Öym!. 32.
anvayavyatirekābhyāṁ dhīmayo jīva bandhakṛt,
satyasmin sukhaduḥkhe stastasminnasati na dvayam (32)
Through the logic of invariable concomitance it can be said that the subjective
component (the internalized object) is the cause of bondage for the jīva. In its
presence, sorrow and happiness arise, and in its absence, they too are gone.

AsTyip c baýaweR SvßadaE bXyte nr>,


smaixsuiÝmUCDaRsu sTyPyiSmÚ bXyte . 33.
asaṭyapi ca bāhyārthe svapnādau badhyate naraḥ,
samādhisuptimūrcchāsu satyapyasminna badhyate (33)
A person is bound in the dream-state even though there are no
external objects. Although external objects are present, he or she is not
bound in the states of samādhi, deep sleep and unconsciousness.

Ërdez< gte puÇe jIvTyevaÇ tiTpta,


ivàlMÉkvaKyen m&t< mTva àraeidit. 34.
dūradeśaṁ gate putre jīvatyevātra tatpitā,
vipralaṁbhakavākyena mṛtaṁ matvā praroditi (34)
Hearing the words of a deceiver and thinking that his son, very much
alive in a far-away land, is dead, a father cries bitterly.

m&te=ip tiSmn! vataRyamïutaya< n raeidit,


At> svRSy jIvSy bNxk«Nmans< jgt!. 35.
mṛte’pi tasmin vārtāyām aśrutāyāṁ na roditi,
ataḥ sarvasya jīvasya bandhakṛnmānasaṁ jagat (35)
If, (on the other hand), his son had really died abroad and the news had
not yet reached him, the father would have felt no grief. Therefore it is the
internalized jagat that is the cause of bondage for all jīvas.

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

iv}anvadae baýawRvEyWyaRt! Syaidheit cet!,


n ù*akarmaxatu< baýSyapei]tTvt>. 36.
vijñānavādo bāhyārthavaiyarthyātsyādiheti cet,
na hṛdyākāramādhātuṁ bāhyasyāpekṣitatvataḥ (36)
Objection: In that case, this is pure idealism (vijñānavāda) since the external
objects are irrelevant. Response: No, because the existence of the external objects
alone can become the basis for their internalisation by the mind.

vEyWyRmStu va baý< n variytumIZmhe,


àyaejnmpe]Nte n mananIit ih iSwit>. 37.
vaiyarthyamastu vā bāhyaṁ na vārayitumīśmahe,
prayojanamapekṣante na mānānīti hi sthitiḥ (37)
Or, let the external objects be irrelevant, yet we cannot dispense with them
altogether. In any case, cognition is concerned with the
existence of objects and not with their utility.

bNxíeNmansÖEt< tiÚraexen zaMyit,


A_yase*aegmevatae äü}anen ik< vd. 38.
bandhaścenmānasam dvaitaṁ tannirodhena śāmyati,
abhyasedyogamevāto brahmajñānena kiṁ vada (38)
Objection: If the mind causes bondage by giving rise to duality, the world could be
made to disappear by disciplining the mind. Therefore, only yoga needs to be
practised; Tell me, then, what is the use of knowing Brahman ?

taTkailkÖEtzaNtaE APyagamIjin]y>,

äü}an< ivna n Syaidit vedaNtifi{fm>. 39.
tātkālikadvaitaśāntau apyāgāmijanikṣayaḥ,
brahmajñānaṁ vinā na syāditi vedāntaḍiṇḍimaḥ (39)
Response: Vedanta declares that even if there is a short-term removal of duality,
the elimination of future births cannot occur without the knowledge of Brahman.

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

Ainv&Äe=pIzs&òe ÖEte tSy m&;aTmtam!,


बुद्ध्वा äüaÖy< baeÏ‚< zKy< vSTvEKyvaidn>. 40.
anivṛtte’pīśasṛṣṭe dvaite tasya mṛṣātmantām,
buddhvā brahmādvayaṁ śakyaṁ vastvaikyavādinaḥ (40)
It is possible for Vedantins to enjoy (themselves) as the nondual Brahman by
falsifying the duality created by Īśvara even if it does not disappear.

àlye tiÚv&ÄaE tu guézaôa*Éavt>,


ivraeixÖERtaÉave=ip n zKy< baeÏ‚mÖym!. 41.
Abaxk< saxk< c ÖEtmIñrinimRtm!,

ApnetumzKy< ceTyaSta< tdœiÖ:yte kut>. 42.
pralaye tannivṛttau tu guruśāstrādyabhāvataḥ,
virodhidvaitābhāve'pi na śakyaṁ boddhumadvayam (41)
abādhakaṁ sādhakaṁ ca dvaitamīśvaranirmitam,
apanetumaśakyaṁ cetyāstāṁ taddviṣyate kutaḥ (42)
When the duality created by Īśvara disappears at the time of the dissolution
because of the absence of Guru, scripture, etc, the non-dual ātman remains
unknown. Īśvara’s duality is not an obstacle but an aid (to self-knowledge). As it is
impossible to eliminate, let it remain. Why is it being disliked so?

jIvÖEt< tu zaôIym! AzaôIym! #it iÖxa,

%paddIt zaôIym! AatÅvSyavbaexnat!. 43.
jīvadvaitaṁ tu śāstrīyamaśāstrīyamiti dvidhā,
upādadīta śāstriyam ātattvasyāvabodhanāt (43)
The jīva’s duality is of two kinds: that which conforms and that which does not
conform to scriptural injunctions. Until the assimilation of the truth of the self, the
duality approved by the scripture should be accepted.

AaTmäüivcaraOy< zaôIy< mans< jgt!,


buÏe tÅve tच्च heyimit ïuTynuzasnm!. 44.

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

ātmabrahmavicārākhyaṁ śāstrīyaṁ mānasaṁ jagat,

buddhe tattve tacca heyamiti śrutyanuśāsanam (44)
Contemplation upon the nature of the self as Brahman is the mental world that
conforms with the scriptures. Even this duality is to be renounced after Brahman is
understood fully. This is the teaching of the śruti.

zaôa{yxITy mexavI A_ySy c pun> pun>,


prm< äü iv}ay %LkavÄaNywaeTs&jet!. 45.
¢Nwm_ySy mexavI }aniv}antTpr>,
plalimv xaNyawIR TyjedϢNwmze;t>. 46.
śāstrāṇyadhītya medhāvī abhyasya ca punaḥ punaḥ,
paramaṁ brahma vijñāya ulkāvat tānyathotsṛjet (45)
granthamabhyasya medhāvī jñānavijñānatatparaḥ,
palālamiva dhānyārthī tyajed grantham aśeṣataḥ (46)
May the intelligent one —having studied the śāstra thoroughly and repeatedly
internalising the vision of oneself as the cause of the universe— give it up like (one
disregards) the fire (after cooking). May the intelligent one, fully cognisant of the
truth of the self, having studied the manuscripts thoroughly, totally discard them
like the winnower (discarding) the husks of grain.

tmev xIrae iv}ay à}a< kuvIRt äaü[>,


nanuXyayat! bøn! zBdan! vacae ivGlapn< ih tt!. 47.
tameva dhīro vijñāya prajñāṁ kurvīta brāhmaṇaḥ,
nānudhyāyād bahūn śabdān vāco viglāpanaṁ hi tat (47)
May the knowledgeable one assimilating the truth of the self as Brahman not
engage with too many words, as they exhaust the organ of speech.

tmevEk< ivjanIw ýNya vacae ivmuÂw,


yच्छे Öa'œmnsI àa} #Tya*a> ïuty> S)uqa>. 48.
tamevaikaṁ vijānītha hyanyā vāco vimuñcatha,
yacched vāṅ manasī prājña ityādyāḥ śrutayaḥ sphuṭāḥ (48)

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

“Know only that one and give up all other talk” (Muṇḍaka, 2.5), “A wise person
should resolve oneʼs speech in the mind” (Kaṭha, 3.13)—such śrutis clarify this idea.

AzaôIymip ÖEt< tIì< mNdimit iÖxa,


kamक्रaexaidk< tIì< mnaeraJy< twetrt!. 49.
aśāstrīyamapi dvaitaṁ tīvraṁ mandamiti dividhā,
kāmakrodhādikaṁ tīvraṁ manorājyaṁ tathetarat(49)
The jīva’s duality not in conformity with the scripture is twofold, intense and dull.
That which gives rise to lust, anger etc is (called) intense, and that which gives rise
to fantasies is (termed as) dull.

%Éy< tÅvbaexaTàai'œnvay¡ baexisÏye,


zm> smaihtTv< c saxne;u ïut< yt>. 50.
ubhayaṁ tattvabodhātprāṅnivāryaṁ bodhāsiddhaye,
śamaḥ samāhitatvaṁ ca sādhaneṣu śrutaṁ yataḥ (50)
Both (kinds of duality) have to be removed before commencing the study of the
truth of the self. It has been iterated by the śruti that mental resolve and
concentration are the two prerequisites for gaining self-knowledge.

baexaËXv¡ c tÏey< jIvNmuiNàisÏye,


kamaid¬ezbNxen yuNSy n ih muuNta. 51.
bodhādūrdhvaṁ ca taddheyaṁ jīvanmuktiprasiddhaye,
kāmādikleśabandhena yuktasya na hi muktatā (51)
After gaining self-knowledge and in order to be free while living,
these (two forms of duality) must be given up. For the one
bound by desires, etc there can no liberation in life.

jIvNmuNiry< ma ÉULNmaÉave Tvh< k«tI,


tihR jNmaip te=STvev SvgRmaÇat! k«tI Évan!. 52.
jīvanmuktiriyaṁ ma bhūjjanmābhāve tvahaṁ kṛtī,
tarhi janmāpi te’stveva svargamātrātkṛtī bhavān (52)
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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

(If you say) “Let not this jīvanmukti be —I am satisfied with the absence of rebrith.
Then (we would reply) “there will definitely be rebirth for you; therefore, may you
be satisfied with just heaven alone.

]yaitzydae;e[ SvgaeR heyae yda tda,

Svy< dae;tmaTmay< kamaid> ik< n hIyte. 53.
kṣayātiśayadoṣeṇa svargo heyo yadā tadā,
svayaṁ doṣatamātmāyam kāmādiḥ kiṁ na hīyate (53)
When it is said that heaven must be renounced as it is rife with defects
of decay and gradation, then why are not desires, etc.,
that are highly fallacious in themselves also renounced?

tÅv< budœXvaip kamadIiÚ>ze;< n jhais cet!,


yweòacr[< te Syat! kmRzaôaitli'œ"n>. 54.
tattvaṁ buddhvāpi kāmādīn niḥśeṣaṁ na jahāsi cet,
yatheṣṭācaraṇaṁ te syāt karmaśāstrātilaṅghinaḥ (54)
If (thinking that) you have attained liberation, you do not fully give up the hold of
binding desires, you will be wilful & disregard the scriptural teachings about duty.

bÏuaÖEtSvtÅvSy yweòacr[< yid,


zuna< tÅv†za< cEv kae Éedae=zuicÉ][e. 55.
buddhādvaitasvatattvasya yatheṣṭācaraṇaṁ yadi,
śunāṁ tattvadṛśāṁ caiva ko bhedo’śucibhakṣaṇe(55)
(According to Sureshvaracharya) being a knower of Brahman if one is still living a
life bereft of restraint, what is the difference between a knower of the self and a
dog in the consumption of filthy things?

baexaTpura mnaedae;maÇaiT¬îaSywaxuna,

Aze;laekinNda ceTyhae te baexvEÉvm!. 56.
bodhātpurā manodoṣamātrātkliśnāsyathādhunā,
aśeṣalokanindā cetyaho te bodhavaibhavam (56)

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

Before gaining self-knowledge, you suffered due to

(the presence of) mental defects (rāga-dveṣa), but now (after gaining
self-knowledge, and without eradicating these defects), you will be subject to
limitless (public) criticism. Ah! This is the glory of your knowledge!

ivfœvrahaidtuLyTv< ma ka'œ]IStÅvivÑvan!,

svRxIdae;s<Tyaga‘aekE> pUJySvdevvt!.57.
viḍvarāhāditulyatvaṁ mā kāṅkṣīstattvavid bhavān,
sarvadhīdoṣasaṁtyāgāllokaiḥ pūjyasva devavat (57)
O Knower of the Truth!, do not sink to the level of dung-eating pigs. Freeing
yourself from all the defects arising from your mind,
(instead) be worshipped by the world like a god.

kaMyaiddae;†ò(a*a> kamaidTyaghetv>,

àisÏa mae]zaôe;u taniNv:y suoI Év. 58.
kāmyādidoṣadṛṣṭyādyāḥ kāmādityāgahetavaḥ,
prasiddhā mokṣaśāstreṣu tānanviṣya sukhī bhava (58)
In the teachings on liberation, the perception of defects in objects of desires etc
are well-known as the impetus for their renunciation Enquire into these teachings
and (gaining victory over the desires) be happy.

TyJytam! @; kamaidmRnaeraJye tu ka ]it>,


Aze;dae;bIjTvat! ]itÉRgvteirta. 59.
tyajyatāmeva kāmādirmanorājye tu kā kṣatiḥ,
aśeṣadoṣabījatvāt kṣatirbhagavateritā (59)
Objection: All right, let defects such as the impact of passions be removed, but
what is the harm in fantasizing (letting the mind dwell on objects of desire)?
Response: It has been stated by the Lord (Krishna) that it (mental preoccupation) is
harmful on account of it being the very seed of endless defects.

Xyaytae iv;yaNpu<s> s'œगSte;Upjayte,


saTs<jayte kam> kamaTक्रaexae=iÉjayte. 60.

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

dhyāyato viṣayānpuṁsaḥ saṅgasteṣūpajāyate,

saṅgātsaṁjāyate kāmaḥ kāmātkrodho'bhijāyate(60)
Thinking of objects, a person develops attachment to them.
From attachment comes desire. From desire comes anger.

zKy< jetu< mnaeraJy< inivRkLpsmaixt>,

susMpad> क्रmat! sae=ip sivkLpsmaixna. 61.
śākyaṁ jetuṁ manorājyaṁ nirvikalpasamādhitaḥ,
susaṁpādaḥ kramātso’pi savikalpasamādhinā (61)
Fantasizing can be conquered through the contemplation of oneself as Brahman
which can be attained easily and gradually through meditating upon Īśvara.

buÏtTven xIdae;zUNyenEkaNtvaisna,
dI"¡ à[vmSाyR mnaeraJy< ivjIyte. 62.
buddhatattvena dhīdoṣaśūnyenaikāntavāsinā,
dīrghaṁ praṇavamuccārya manorājyaṁ vijīyate (62)
By one who has understood the truth of oneself, being free
from the defects of intellect, and living in solitude, fantasizing
is overcome through meditation upon oṃkāra for a long time.

ijte tiSmn! v&iÄzUNy< mniStóit mUkvt!,

@tTpd< visóen ramay b÷xeirtm!.63.
jite tasmin vṛttiśūnyaṁ manastiṣṭhati mūkavat,
etatpadaṁ vasiṣṭhena rāmāya bahudheritam (63)
When (the penchant for) fantasy has been conquered, the modifications of the
mind cease, and the mind stays mum like a mute person. This method was
variously explained by Vasistha to Lord Rama.

†Zy< naStIit baexen mnsae †ZymajRnm!,

sMpÚ< cet! tÊTpÚa pra invaR[inv&Rित्त>. 64.
dṛśyaṁ nāstīti bodhena manaso dṛśyamārjanam,

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

saṁpannaṁ cet tadutpannā parā nirvāṇanirvrttiḥ (64)

If the wiping out of the objects in the mind is accomplished through the
knowledge that objects are (as good as) non-existent, it leads to limitless joy .

ivcairtml< zaô< icrmuÍaiht< imw>,

s<TyNvasnaNmaEna†te naSTyuÄm< pdm!. 65.
vicāritamalaṁ śāstraṁ ciramudgrāhitaṁ mithaḥ,
saṁtyaktavāsanān maunād ṛte nāstyuttamaṁ padam (65)
The śāstra has been amply enquired into, and its purport grasped by
lengthy discussions. There is no place higher than the silence
emerging from the renunciation of rāga-dveṣa.

ivi]Pyte kdaicÏI> kmR[a Éaegdaiyna,

pun> smaihta sa SyaÄdEva_yaspaqvat! .66.
vikṣipyate kadāciddhīḥ karmaṇā bhogadāyinā,
punaḥ samāhitā sā syāt tadaivābhyāsapāṭavāt (66)
When the intellect gets distracted due to the force of prārabhdha-karma, it can
again regain equanimity through the expertise of constant practice.

iv]epae ySy naSTySy äüivÅv< n mNyte,

äüEvayimit àa÷muRny> pardizRn>. 67.
vikṣepo yasya nāstyasya brahmavittvaṁ na manyate,
brahmaivāyam iti prāhuḥ munayaḥ pāradarśinaḥ (67)
One whose mind never becomes disturbed is not considered
by exalted sages to be a knower of Brahman, but Brahman Itself.

dzRnadzRne ihTva Svy< kevlêpt>,

yiStóit s tu äün! äü n äüivTSvym!. 68.
darśanādarśane hitvā svayaṁ kevalarūpataḥ,
yastiṣṭhati sa tu brahman brahma na brahmavitsvayam (68)
One who dwells upon oneself as non-dual letting go of both knowledge and
ignorance (of Brahman) is Brahman Itself, not just a knower of Brahman.

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Pañcadaśī chapter 4 Dvaita-Vivekaḥ

jIvNmuNे> pra kaóa jIvÖEtivvjRnat! ,

l_yte=savtae=ÇedmIzÖEtaiÖveictm!. 69.
jīvanmukteḥ parā kāṣṭhā jīvadvaitavivarjanāt,
labhyate’sāvato’tredam īśadvaitādvivecitam (69)
This highest goal of liberation-while-living is attained by renouncing jīva’s duality.
Thus it was discussed here as distinct from the world projected by Īśvara.

—OM TAT SAT—

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