Sri Vidyaranya Swami’s पञ्चदशी
Session #2 by Sri Swamini Svatmavidyananda
Here is the video of the recording of the session — http://livestream.com/Swaminiji/events/4830010
ॐ सहना ववतु सह नौ भुनक्तु सहवीर्यं करवावहै । तेजस्वीनावधीतामस्तु माविद्विषावहै ॥ ॐ शांतिः । शांतिः। शांतिः |
नमः श्रीशङ्करानन्दगुरुपादाम्बुजन्मने । सविलासमहामोहग्राहग्रासैककर्मणे ॥ १॥
namaḥ śrīśaṅkarānandagurupādāmbujanmane savilāsamahāmohagrāhagrāsaikakarmaṇe
Note that there are two long compound words which are not to be broken in between while chanting. There is dvittvam of “ग्” in “हग्ग्रा” while pronouncing.
ग्राह – shark – something with lot of teeth ; root “Grah” means “to grasp”. The grand grasp of the grand delusion or Moha. “I” is not taken for it is not. This is the Maha Moha. This is the problem that needs to be remedied. I don’t know myself. I don’t know what this Jagat is. In that Jagat I confront with everything. I don’t God. My subjective projection of my nature, the jagat and God, affects me.
When all else fails, look for a teacher says the Mundakopanishad.
The more I struggle, the more tightly that I am caught by the shark of samsaara. Like a ball of yarn with which the cat plays, finally, it is caught helplessly. The teacher clarifies that we are not really caught. We feel that we are caught by this grand delusion with regard to the nature of “I”, nature of universe and the nature of the creator.
The teacher has one job. He or she eats the shark that is eating you. ग्रास – eats. The power of the teacher is that he swallows the moha. The one who swallows the duality is the Guru. Nothing more is left. No residue.
Mira Bhai in her bhajan says that she went for Swimming but there was no water left as they had all dried up.
[Additional Notes: Mirabai has said:
Mohe Laagi lagan guru charanam ki,
Mohe Laagi lagan guru charanam ki …..
I am attached to the feet of my Guru
Charan bina mujhe Kuch nahi bhaaye,
jhuthee maayaa sab swapanan ki ………
Other than the Guru’s feet, nothing else interests me;
All is mithya, the stuff of dreams
Bhava Saagar sab sukha gayaa hai,
Phikar nahee mujhe taranan kee …..
The ocean of samsara has dried up
I have no worries of how to cross it.
Mira Ke Prabhu giridhar naagar,
Ulat bhaye more nayanan kee ….
Mira’s Lord, the lifter of the mountain,
has revolved my vision completely
Kataaksha-kiranaa …. mohaabdhaye namah – as one sip the holy water, with that effortless ease, guru is dried out through the beams of knowledge emanating from the guru’s eyes dries out the samsara for the students who are receptive to this.
In Advaita makaraananda , the word used is नमन् – is शतृ प्रत्यय – present continuous – “surrendering”.
Here in panchadasi, we surrender to the guru’s feet, which are the foundation of the teachings, unaffiliated by the samsaaric sufferings like the pure lotus which are untouched by the sludge. The lotus blooms only in the presence of the sun, so too the heart lotus blooms in presence of self-knowledge.
तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया । Surrendering, asking the right questions at the right time and doing some work for the guru – these are the everyday ways of knowing it. – says Gita in chapter 4 shloka 34.
So when I do namaskara to the guru – it could be “help me”, or it could be “let me be more like you”. These prayers are directed to Bhagavan that is represented by the personality of Guru.
Panchadasi – It is a prakarana grantha. It reiterates the tenets of Vedanta. The guru’s role, shishya’s role, samsaara, how is it to be removed, etc. Tattva Bhoda is in Prose. This one is in poetry or verse form. It elaborates all the steps of the Upanishad. It justifies the vision of the Upanishad. Poorvapaksha – objectors – their wrong arguments are killed. These granthas have solidified the parampara. Though it is a restatement, it is desperately needed.
Chapter 10 – we have taken as it is short.
दशमः परिच्छेदः ।
परमात्माद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १॥
paramātmā‘dvayānandapūrṇaḥ pūrvaṃ svamāyayā
svayameva jagadbhutvā prāviśajjīvarūpataḥ 1
paramātmā, īsvara, the Lord; advayānanda-pūrṇaḥ, non-dual, and limitlessly complete; pūrvam prior to the manifestation of the universe; svamāyayā, through his own knowledge and creative power; svayameva, by himself alone; jagadbhutvā, having manifest as the creation prāviśat, entered; jīvarūpataḥ, in the form of the jīva.
Prior to the manifestation of the universe, non-dual, complete, and limitless consciousness as Īsvara, with the help of māyā, the creative power, became the very creation, and entered it in the form of the jīva. ]
This is tough so we will move to 5th verse.
अविचारकृतो बन्धो विचारेण निवर्तते ।तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् ॥ ५॥
avicārakṛto bandho vicāreṇa nivartate
tasmājjīvaparātmānau sarvadaiva vicārayet 5
avicārakṛtaḥ, caused by lack of enquiry; bandhaḥ, bondage; vicāreṇa, through enquiry; nivartate, is resolved; tasmāt, therefore; jīvaparātmānau, jīva and paramātman; sarvadā, always; eva, indeed; vicārayet, may one enquire into.
Bondage, caused by lack of (proper) enquiry, is resolved through enquiry. Therefore may one always enquire into (the nature of) individual and the total. ]
बन्धः – bondage, binding. When I remove bandha, I have moksha. I am always self-consciousness towards the omissions and commissions. Even rich people who have cash, have cash-flow problem. Marriage is a bondage – TMI (too much information) – communicating all the time.
Indra wanted a person with enthusiasm and drive. There was one person standing all by himself without joining the group. He was welcomed into heaven. Enquired how he stood. The man said that he was instructed by his wife. J
[Additional notes: Padachchedah
अविचारकृतः बन्धः विचारेण निवर्तते ।
तस्मात् जीवपरात्मानौ सर्वदा एव विचारयेत् ॥ ५ ॥ ]
This verse says that the bondage is not real. अविचारकृतः – it is a creation कृतः of non-enquiry or ignorance अविचार. विचार enquiry is the anti-dote for the bondage born out of non-enquiry. Do it always सर्वदा. नञ् – when the word starts with vowel, it starts with अन् – it negates – it gives the negative meaning. अविचार.
अलवनं भोजनम् – not enough salt in the food – in the sense of “less”. End of 6th chapter in Bhagavad Gita, Arjuna asks “one whose effort is less … What happens to him?” Krishna says that they will pick up the thread. He will be born in a family that is given to Vedanta or he is born to Jnaanis. Here ayati – means it is less.
अयतिः श्रद्धयोपेतो योगाच्चलितमानसः।
अप्राप्य योगसंसिद्धिं कां गतिं कृष्ण गच्छति ॥६- ३७॥
प्राप्य पुण्यकृतां लोकानुषित्वा शाश्वतीः समाः।
शुचीनां श्रीमतां गेहे योगभ्रष्टोऽभिजायते ॥६- ४१॥
अथवा योगिनामेव कुले भवति धीमताम्।
एतद्धि दुर्लभतरं लोके जन्म यदीदृशम् ॥६- ४२॥
तत्र तं बुद्धिसंयोगं लभते पौर्वदेहिकम्।
यतते च ततो भूयः संसिद्धौ कुरुनन्दन ॥६- ४३॥
Second sense – Anyaarthe – abrahmana – someone who is not a Brahmana. अन्यार्थे – अब्रह्मण
Third – Abhaavaarthe – Avichaara – no vichara – Lack of vichar – lack of enquiry. अभावार्थे – अविचार
Fourth meaning – Vipareetaarthe – opposite meaning; Like in – agnaanam – no knowledge. विपरीतार्थे – अज्ञानम्. Absence of enquiry, lack of enough enquiry, doing things other than enquiry, opposite of enquiry – in all the sense – the negation is applicable. Oil and water cannot be mixed. Bondage is happy when you don’t do enquiry, as it cannot exist when you do enquiry. We are bound in the realm of doing. The problem – the thought that I am bound. The bondage is born of wrong enquiry – दुर्विचार, Absence of enquiry अविचार, lack of enough enquiry अल्पविचार, doing things other than enquiry अन्यविचार. The remedy is simple – विचारेण निवर्तते. This bondage is removed by proper thinking. It is just a misperception. Rope is seen as snake in the absence of light. As soon as you shine the lamp, the misperception is gone. The solution is not to study about the various types of snakes. The cause is the bad light during twilight. It is a metaphor for something that is partially seen and partially known. It is partially seen and identified as something that it is not. विचारेण निवर्तते. The snake disappears. आरोपा – superimposition. The rope and the snake was the दृष्टान्तः.Coming to the दार्ष्टान्तः or the one that is exemplified, this bandha is avichaara krutah. This “I” is partially known. When enquiry is done, knowledge is obtained. When the person claims that he has been bitten by the snake, “अज्ञान सर्पेण दष्टः” – bitten by the snake of ignorance. The guru has to give some remedy – just colored water to pacify the person. The rope has to be shown. The student comes petrified to the guru.
In विवेक चूडामणि –
दुर्वारसंसारदवाग्नितप्तं दोधूयमानं दुरदृष्टवातैः ।
भीतं प्रपन्नं परिपाहि मृत्योः शरण्यमन्यं यदहं न जाने ॥३८॥
दुर्वार-संसार-दवाग्नि-तप्तं one who is afflicted by the insurmountable conflagration of saṃsāra.
दोधूयमानं shaken दुर-दृष्ट-वातैः by the wind of misfortune.
भीतं frightened प्रपन्नं one who has come to your refuge परिपाहि may you protect मृत्योः from mortality
शरण्यम् refuge अन्यम् other यत् since अहं न जाने I do not know
In Viveka choodaami, the guru shows the abhayamudra indicating “I am here. Do not fear”.
मा भैष्ट विद्वन् तव नास्त्यपायः संसारसिन्धोस्तरणेस्त्युपायः ।
येनैव याता यतयोस्य पारं तमेव मार्गं तव निर्दिशामि ॥४५॥
The teacher says “मा भैष्ट | – don’t you fear. अस्ति उपायः there is way. संसारसिन्धोः तरणे उपायः अस्ति । – There is way for crossing the ocean of saṃsāra. येन एव यतयः अस्य पारं याताः तम् मार्गम् एव तव निर्दिशामि । – The path by which great people have gone to the other shore of it. I am going to show you that path alone.
Samsaara is a recurring problem. All the previous students have crossed over through this path of enquiry. I do not have any trick. It is the time tested solution. Through proper vichara, you can cross the samsaara.
तस्मात् जीवपरात्मानौ सर्वदा एव विचारयेत् – spend all the time in Vichaara or enquiry. The object of vichaara is about jeeva and paramaatmaa – जीव च परात्मा च, तौ (द्वितीया विभक्ति) – जीवपरात्मानौ | Jeeva is the one who is refusing to quit – the struggler – the alienated self. That total limitless whole is the paraatmaa. It is the truth of Jagat. पर आत्मा = परात्मा | The affliction is removed through proper enquiry. Both of them should be simultaneously enquired into. That is where the confusion lies. “wanna be” paramatma is the jeeva. Jeeva, jagat and paramatma are the entry points into enquiry. “कथम् अहं शान्तिं एष्यामि ? (धातुः इण गतौ)” – when will I be free of all this? When will I obtain peace? – This is a valid point of enquiry. What is my connection to other jeevas, to the creator, to the world? How to grow spiritually ? How to understand these laws of Karma and its creator?
The author of Panchadasi – पञ्चदशीकारः demands us to simultaneously युगपत् think about jeeva and paramaatma. Why is this simultaneous enquiry required? What is the relationship between the finite bound and the infinite boundless ? Realization that the bound is included in the boundless is the initial step. The final result of the enquiry is that “all that is there is the limitless and I am that limitless”.
The mandukyopanishad says अनीशया शोचति मुह्यमानः | मुह्यमानः – present continuous term – being deluded by the shark of delusion. That person grieves शोचति. Because of having separated from the ishvara – अनीशया | Once it is know, the person “हर्षशोकौ जहाति” – goes beyond the alternative cycles of agony and ecstasy.
When the उपादि – the name and forms of jeeva and ishwara – is falsified, i.e., when the upaadi is removed, the one and same consciousness is only present. It is like the wave and the ocean. The wave is nothing but the ocean.
ॐ पूर्णमदः पूर्णमिदं पूर्णात्पूर्णमुदच्यते। पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते।।
[ Additional notes:
Anvaya – prose order
अविचारकृतः बन्धः विचारेण निवर्तते । तस्मात् सर्वदा एव जीवपरात्मानौ विचारयेत् ॥
- क्रियापदम् = निवर्तते [ नि + वृत् “वृतु वर्तने” आत्. लट्. प्रपु. एक. ]
- करणवाचकपदम् = विचारेण [ अ. पुं. तृ. एक. ]
- कर्तृपदम् = बन्धः [ अ. पुं. प्र. एक. ]
- कर्तृविशेषणम् = अविचारकृतः [ अ. पुं. प्र. एक. ]
- क्रियापदम् = विचारयेत् [ वि + चर् “चर गतौ” पर. लट्. प्रपु. एक. ]
- कर्मपदम्= जीवपरात्मानौ [ न. पुं. द्वि. द्वि. ]
- कालवाचकपदम् = सर्वदा [अव्ययम्]
- अवधारणम् = एव [अव्ययम्]
- कारणवाचकपदम् = तस्मात् [अव्ययम्]