Hari 🕉! With references from Adi shankaracharya krit Panchikaranam & Sri Sureshwaracharya krit Varthikas and humble understandi By myself.
Panchikaranam)
Section A: Choose the correct answer.
1. According to Pañcīkaraṇam, the process of creation involves:
A. Transformation of Brahman into the world
B. Illusory projection through Māyā without
real transformation
C. Creation by independent Prakṛti
D. Evolution of atoms into gross matter
ANSWER - According to Advaita
Vedanta and texts like Pañcīkaraṇam, the correct option is B. Illusory
projection through Māyā without real transformation.
2. The syllable “A” in “AUM” corresponds to:
A. Taijasa and dream state
B. Prajña and deep sleep
state
C. Viśva and waking state
D. Turīya state
ANSWER - In the Panchikaranam (a famous text by Adi Shankaracharya), The syllable “A” in “AUM”
corresponds to C. Viśva and waking
state the first syllable ‘a’ in ‘aum’
stands for the waking state (Jagrat avastha), the gross physical
body (Sthula sharira), and the individual soul experiencing this physical
world, known as Vishva.
3. The subtle
body (sūkṣma śarīra)
consists primarily of:
A. Five gross elements
B. Five organs only
C. Seventeen components including prāṇas, indriyas,
and mind
D. Only mind and intellect
ANSWER - C. Seventeen
components including prāṇas,
indriyas, and mind the subtle
body (Sūkṣma Śarīra)
is the energetic framework of the Apanchikrut - five primordial
elements, mind, intellect, and vital life forces, before they undergo the
fivefold mixing process (Panchikarana).
4. Pañcīkaraṇa refers to:
A. Division of each element
into three parts
B. Combination of subtle elements
into gross elements
C. Dissolution of elements into Brahman
D. Creation of vāyu from ākāśa Pañcīkaraṇa refers to
ANSWER - B. Combination of subtle elements
into gross elements an infinite,
changeless Brahman(ultimate
reality) through its power of Māyā.
Illusorily projects & physically alters
(like milk turning
into curd) becoming the physical universe, without real transformation by Pañcīkaraṇam (or
"quintuplication").
5. According to the text, ignorance (avidyā)
is:
A. Absolutely real
B. Absolutely unreal
C. Both real and unreal
simultaneously
D. Indefinable and removable by knowledge
ANSWER - According to the text, ignorance (avidyā) is D. Indefinable and
removable by knowledge Avidya (fundamental ignorance or nescience) is considered indefinable (anirvachaniya). It is neither ultimately real nor absolutely
unreal. It cannot be called real
because it completely vanishes when you gain true knowledge (Self-realization).It
cannot be called unreal because it actively projects the illusion of the
material world and has
clear, observable effects on our daily lives.
Section B: Descriptive Questions
Q.1.
Explain clearly the principle of Pañcīkaraṇa.
A.1. the word Panchikarana means "making fivefold" or "quintuplication". To explain the
principle of
Panchikarana, it is a quintuplicating process as to
how subtle, intangible elements
(known as Tanmatras of nature can be combined
to create the gross (physical) universe, including all the celestials, life forms & all other matter that can be seen, touched,
felt & also experienced, AGAIN IN THEIR
TRIGUNA QUALITY. It follows a strict
mathematical mixing process.The five basic, subtle elements (known as Tanmatras) are;
Space (Akasha): Associated with sound; Air (Vayu):
Associated with touch;
Fire (Agni): Associated with
form/colour;Water (Jala):
Associated with taste;Earth (Prithvi): Associated with smell.
In their pure states are not
capable of forming
tangible objects and hence the Panchikarna process
after the initial
Illusory projection of the
Thanmatras by Maya (the other side of Brahman). We should remember, there is no
Maya without
Brahman.
Division: The five subtle elements
are all divided into two equal halves.
First Half Intact: One half of each subtle element
remains exactly as it is.
Second Half Subdivision: The
second half of each element is further split into four equal parts. Recombination: The single, undivided
half of an element is then mixed with one-fourth (which translates to 1/8 of the total element) from each of the other four elements. This results in a final gross element consisting of 50% of its own original element, and 12.5% (or 1/8th) of each of the
other four elements.
Example: Gross Earth-To understand how this translates to the physical
world, consider how a physical
object like an apple or a rock is created. According to this philosophy,
a physical (gross) Earth element is actually composed of;
50% of subtle Earth; 12.5% of subtle
Water ; 12.5% of subtle Fire;
12.5% of subtle Air 12.5% of subtle Space
Now, Why such a process as Panchikarana?
This mixing process
ensures that everything in the universe is deeply interconnected & fundamentally united with all five elements present in every single
physical object. Nothing is ever made entirely of just "pure fire" or "pure water". The element that makes
up the dominant 50% gives
the object its primary name and qualities. Because of this process, the
subtle sensory potentials (like sound, touch, and sight) are given a physical
form that we can experience in the waking world. Precisely, Panchikarana is the
specific bridge used to take un-manifest, subtle energy and solidify it into
the gross body and the physical
waking world and thus enable flawless interaction between all the physical
senses, the outside world-being all of the same Thanmatras.
Another, important point to add- Tanmathras & the Thrigunas (Sattva, Rajas & Thamas)- AT CREATION
( IE. PROJCTION BY MAYA) every
subtle element (tanmatra)
and subsequent to the Panchikarana,
every gross matter contains these three qualities, ensuring that the manifest
world OR the Universe is
always an intertwined mixture of - Sattva, Rajas & Thamas with
intelligence for (Sattva) , action for(Rajas) and inertia for (Thamas). Ultimately,
the Causal body holds the blueprint of your past actions (Karma). Depending on the dominant
Guna within your causal "seed," your subtle and gross
bodies will take on different characteristics—ranging from highly agitated
(Rajasic) and sluggish (Tamasic) to perfectly peaceful (Sattvic).
Q.2. Discuss the three states
of consciousness (jāgrat,
svapna, suṣupti) and their corresponding selves (Viśva,
Taijasa, Prajña). How does this analysis help in understanding Ātman?
A.2.
the three states of consciousness- waking
(jagrat), dream (Swapna),
and deep sleep (Susupthi) as per the Panchikarana Text are respectively the
Visva, Taijasa & Prajna the corresponding selves.
The Waking State (Jāgrat) – The Self as Viśva; The Experience is- Consciousness faces outward, engaging
with the physical world through the five senses.
A.2. contd. The Self: Here, identification is as Viśva (the
"waker")—the ego or individual who interacts with gross matter & believes – to be
the physical body
The Dream State (Svapna) – The Self as Taijasa; The Experience is- Consciousness turns inward. The senses
are asleep, but the mind creates an active, subjective world out of past
memories and desires
The Self: Here, identification is as Taijasa (the
"dreamer"). Experiencing a mental reality
and mistaking it for
the truth while in the dream
The Deep Sleep
State (Suṣupti) – The Self as Prajña; The Experience is- There are no dreams
and no desires. The intellect and ego dissolve into a veil of
ignorance, yet there is a deep sense of peace.
The Self: Here, identification is as Prajña (the
"sleeper"). It is a state of "oneness" where individual limitations temporarily vanish, though you
remain unaware of your true nature.
How This Analysis of the 3 states Help in Understanding Ātman? Upon the subject
analysis- the crucial
truth is exposed that one is
not the changing experience BUT is the constant observer & the witness or
Sakshi, the underlying pure consciousness itself. It
is the background awareness that pervades the waking, dreaming,
deep sleep states but is untouched by the limitations and not bound by
the 3 states. This can realized as its true nature- eternal, peaceful, and
separate from the mind and body and that is the true self or the Aatman or Turya.
Q.3. Explain the three bodies (sthūla,
sūkṣma, kāraṇa śarīra)
and their components. How are they related to the individual self?
A.3
INTRODUCTION: existence is structured as three distinct bodies (Shariras- sthūla,
sūkṣma, kāraṇa) driven by the three
Gunas (fundamental energies). The Gunas—Sattva (purity/harmony), Rajas (activity/passion), and Tamas
(inertia/darkness)—are the QUALITIES OF
raw materials (THANMATRAS) that build and influence these bodies at every level of
manifestation.
The Sthula Sharira (or
Gross Body): are the product of the Panchikarana process on the subtle elements
or the components or Mahabhutas (Tanmatras—space, air, fire, water,
earth) mixed in a specific
formula (taking 50% of one element and 12.5% of the other
four) and weave out the physical, tangible matter that builds the
physical body. Its physical, visible,
born, grows, changes,
and eventually dies. The sthula
sharira is the waking
instrument to interact with the world or universe or creation.
The presence of the 3 Gunas in determining & shaping the state of the
Sthula Sharira
;
Tamas-governs the dense physical
structure, bones, flesh,
and organs, as well as states of lethargy, disease,
or heaviness.
Rajas- provides the kinetic energy
that pumps blood, moves muscles,
and powers your nervous system.
Sattva gives the physical body health, vitality,
lightness, and radiant
well-being
Analogy: Like a car we drive, the gross body is just a vehicle that allows our souls
to move around and interact
with the physical world. This analogy may be extrapolated
as fundamentally it is a cosmological process to the entire
universe.
Sūkṣma Śarīra (The Subtle Body): Panchikarana
does not apply here. The subtle body
(consisting of the mind, intellect, ego, and life forces)
is invisible but considered material & made of un-grossified (Apanchikrita) subtle elements. It is the internal psychological equipment, consisting of 17 components & is the realm of dreams
and emotions.
Five Organs of Perception or the pancha jnana indriyas: Eyes (Chakshu), ears (Srotra), nose or smell (Ghrana), tongue to taste (Rasana), and skin to touch or feel (Tvak).
These are the subtle faculties of sensing, not the physical organs
themselves.
Five Organs of Action (or the pancha karma indriyas): Hands
(Pani), feet (Pada) speech (Vak),
excretory (Payu), and reproductive organs
(Upastha). These are the subtle capacities that facilitate motor
functions and bodily output.
Five Vital Breaths (or the pancha
prāṇa): Are the physiological forces & energy that keep the body functioning
& alive; Prana (Inward breath), Apana (Downward excretion), Vyana (Circulation), Udana (Upward movement
/throat), Samana (Digestion/assimilation)
The Inner Mind (Antaḥkaraṇa): This includes
the manas (mind/emotions), buddhi (intellect/decision-making), ahaṃkāra
(ego/sense of "I"), and chitta (memory). These are the psychological components
that process experience and facilitate decision-making;
Manas (Mind): Processes doubts,
emotions, and fluctuating thoughts.
Buddhi (Intellect): Makes decisions, discerns, and determines.
Citta (Memory): Stores past impressions and subconscious data.
Ahamkara (Ego):
The sense of "I-ness" and individual identity
functionally, the Antahkarana are grouped into three internal
sheaths: the Prāṇamaya Kośa (energy sheath), Manomaya Kośa (mental sheath),
and Vijñānamaya Kośa (intellect sheath).
The gunas form
the antahkarana (the inner instruments of mind, intellect, memory, and ego) and constantly compete for dominance.
Consciousness fluctuates based on which guna
takes precedence.
When Sattva, representing- purity,
harmony, balance, and illumination dominates - The mind is peaceful, focused, and reflective,
naturally turning inward with clarity to the mind and leading to wisdom.
When Rajas, representing- passion,
activity, desire, and restlessness dominates -The
mind becomes scattered, stressed, and restless, driven
by relentless desires and external achievements with motive force that causes
movement and drives all action, while also generating greed and attachments.
When Tamas,
representing inertia, darkness, heaviness, and ignorance dominates: The
mind sinks into dullness, confusion, and
procrastination causing delusion, lethargy, and a lack of motivation
Thus, the roles played
by the 3 Gunas & their influence
on the mind & hence the Jiva
The presence
of the 3 Gunas in determining & shaping the state of the
Sukshma Sharira
; Tamas manifests as dullness, confusion, depression, or
ignorance (Avidya) in the mind.
Rajas drives the mind's constant
restlessness, desire, ambition, and emotional turbulence.
Sattva brings mental
clarity, peace, focus,
compassion, and the ability to discern truth.
Analogy: If the gross body is a computer's physical hardware, the subtle body is its software, operating
system, and data.
As subtle
body is intangible, it
survives the death of the gross body and carries
the personality and memories
into the next life after the gross body’s life time ends.
Kāraṇa Śarīra (The Causal Body): This is the most mysterious and deepest body. It is the
Primal, root cause of the other
two ( Sthula & Sukshma) bodies and exists in a state of deep sleep,
un-manifest state of ignorance (avidyā) or Maya
and predates even the
subtle(mental) elements. It holds the "seeds" of all past karmas and desires or VASANAS
with no physical
or subtle components BUT simply blank,
dark, empty state of potential.
The presence
of the 3 Gunas in determining & shaping the state of the Karana Sharira ;
Tamas here manifests as the veil of deep,
unconscious ignorance (the "seed" of unawareness).
Rajas represents the subtle, primal
desires that cause the soul to take another physical form. Sattva brings the unadulterated, blissful state of the Self (Ananda)
Analogy: Think of the causal body as an unplanted seed. The seed has the complete potential to grow into a
large tree (the other bodies), but in its current state, it is just a compact,
dark dot.
Another, important
point to add- 3 BODIES & the Thrigunas (Sattva, Rajas & Thamas) -
Ultimately, the Causal body
holds the blueprint of the past actions (Karma). Depending on the dominant Guna
within the causal "seed," the subtle
and gross bodies will take on different
characteristics—Ranging from highly
agitated (Rajasic) and
sluggish (Tamasic) to perfectly peaceful (Sattvic).
How The 3 bodies relate
to the Individual Self (Ātman)?
The Ātman (the individual self or pure consciousness) is completely
separate from these three layers-
the physical, the mental, and the seed of ignorance. Together, they hide
the true nature—the individual self (Ātman)—and
not these bodies. Sitting within these three bodies- the pure, unchanging
witness or Consciousness, only use these bodies as tools to experience the
world.
Having forgotten the true nature
it falsely identifies with these bodies.
A.3.
contd. When identifying
with the gross body, the experience
is waking state (e.g.,"I am
hungry," "I am tall"). When identifying with the subtle body, the experience is dream state (e.g., "I am
afraid," "I am dreaming of
flying") When identifying with the causal
body, the experience is of deep
sleep state, where a feeling of completely at peace but there
is lack of conscious awareness. Spiritual liberation (mokṣa) is achieved
when the individual self realizes it is the eternal witness (Nirguna or guna
athitha), stepping completely outside
the illusions of these three bodies.
Q.4. Describe the significance of AUM (Praṇava)
as explained in the text. How do its components (A, U, M) relate to both
microcosm and macrocosm?
A.4. In
the text Panchikarana by Adi
Shankaracharya, AUM (Praṇava) represents both the entire physical universe and
the ultimate spiritual reality. Its components (A, U, M) map every layer of
creation to both the personal level (microcosm) and the cosmic level (macrocosm), guiding seekers
to discover their oneness with the divine.
The Three Components: A, U, and M-The three
letters of AUM correspond to the three
states of human experience and the three aspects of
the universe.
The Letter "A" (Akara)-Microcosm (Individual): Represents Viśva, the individual soul experiencing the waking
state and the gross physical body
Macrocosm (Cosmic):
Represents Virāt,
the total cosmic
physical universe and the sum of all physical matter.
Significance: "A" is the root of all sounds
and stands for the beginning
and the physical
plane.
The Letter "U" (Ukara)-Microcosm (Individual): Represents Taijasa, the individual soul experiencing the dream
state and the subtle mental body.
Macrocosm (Cosmic): Represents Hiraṇyagarbha, the cosmic mind and the total realm of subtle
energy (such as life forces
and intellect).
Significance: "U" represents the intermediate, energetic
plane connecting the physical and the un-manifest.
The Letter
"M" (Makara)-Microcosm (Individual): Represents Prajña, the individual soul in
deep
sleep state (unconscious
or causal state).
Macrocosm (Cosmic): Represents Īśvara, the all-knowing cosmic
cause (the seed or un-manifest state of the universe).
Significance: "M" represents the causal state where all things dissolve
and are stored
as potential energy.
Beyond the Syllables: The Silence; the text emphasizes that AUM is not limited
to its three spoken parts. The silence that follows the chanting of AUM represents the Turiya state- is pure, limitless
consciousness. It is the
unchanging reality behind the waking, dreaming, and deep sleep states. By
meditating and dissolving the
individual self (Viśva)
into the cosmic
self (Virāt), and moving through
the letters to the silent
fourth state, the practitioner shall realize as to be
one with the ultimate reality, Brahman. In
Panchikarana, you practice
mentally dissolving each state into the next (starting with ‘a’, moving
to ‘u’, then ‘m’) to realize your true
nature, which is pure, nirguna or guna athitha &limitless consciousness.
Q.5. Elaborate on the method of Adhyāropa–Apavāda as presented in the Vārtika.
How does it lead
to the realization of Brahman?
A.5. the method
of Adhyāropa–Apavāda is the primary teaching
tool of Advaita Vedānta used to explain
the highest non-dual reality (Brahman).
It consists of two complementary steps: deliberate superimposition (adhyāropa) followed by systematic
negation (apavāda)
Adhyāropa: Deliberate Superimposition: Is the deliberate, temporary attribution of qualities to the formless, attribute-less Brahman
How it works: Because the human mind struggles to grasp abstract, non-dual
concepts, teachers use provisional teachings to provide a starting point.
This includes explaining the universe as an
effect
of Brahman (the cause),
introducing a Creator (Īśvara), or
talking about a "soul" (Jīva).
Analogy: It is like pointing
to the branches of a tree to help
someone spot a specific bird, or
giving a child an
unsharpened pencil so they can learn to write.
Apavāda: Systematic Negation: The retraction or systematic negation
of all the superimposed qualities and
concepts.
A.5. contd. How it works: Once the student’s mind is calm, integrated, and ready for deeper inquiry,
the teacher gradually retracts
the "scaffolding" created
in step one. The student
realizes that the world is an
appearance and that Brahman alone
exists without parts or causes.
Analogy: It is like using
a second thorn to remove
a thorn embedded in your foot, and then throwing both thorns away.
The
Method as Presented in the Vārtikas (Śrī Sureśvara): In his vārtikas, Śrī Sureśvaracharya applies
the method of Adhyāropa–Apavāda rigorously
through Avidyā (ignorance) and Nāmarūpa (name and form): Superimposition as "Name and
Form": Sureśvaracharya emphasizes that the entire manifested world of
multiplicity consists merely
of nāmarūpa (names and forms).
These names and forms are the superimpositions that obscure the pure Ātman (Self).
The Thorn of Scripture:
Sureśvaracharya notes that even the sacred scriptures and teachings employ
this dualistic superimposition solely to guide the mind out of its
deep-seated, worldly attachments.
Negation via Neti, Neti: The Apavāda process in Sureśvara's vārtikas
relies heavily on the Upaniṣadic Neti, Neti ("not
this, not this"). The seeker negates all objects, mental states, and
names-and-forms as anātma (not the Self).
The
Ultimate Goal (Akhaṇḍa-Brahma-Ātma-Bodha):
Through
the continuous negation of what was deliberately superimposed, Avidyā is
removed. What remains
is the non-dual, undivided experience of the true Self, realizing that Brahman was never modified or limited by
the world in the first place.
Jai Hind! Jai Sanathana Dharma! 👍🫡😊🤝👌🙏🕉
