Swamini Svatmavidyananda Session #5 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #5 by Sri Swamini Svatmavidyananda on Feb 28th 2016 – 5.30 AM session
(unedited notes taken down during the session)

Here is the video of the recording of the session — http://livestream.com/Swaminiji/events/4830028

ॐ सहना ववतु सह नौ भुनक्तु सहवीर्यं करवावहै । तेजस्वीनावधीतामस्तु माविद्विषावहै ॥ ॐ शांतिः । शांतिः। शांतिः |

नमः श्रीशङ्करानन्दगुरुपादाम्बुजन्मने । सविलासमहामोहग्राहग्रासैककर्मणे ॥ १॥
namaḥ śrīśaṅkarānandagurupādāmbujanmane savilāsamahāmohagrāhagrāsaikakarmaṇe

अविचारकृतो बन्धो विचारेण निवर्तते । तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् ॥ ५ ॥

परमात्माऽद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १ ॥

The word paramaatma is wrongly taken to be a special experience like going to heaven, something far away from us. There is a value for Apohanam – suspension. Apohanam means forgetful. Inference should be avoided. Any logic that is against the shruti is to be avoided. Logically Paramaatma cannot be derived. They इदं जगत् अनेक कर्तृकम् | अनेक ___वात् |  प्रासादिवत् |

The first verse is a revelation. Here the Shabda Pramaana reveals the knowledge that is not available by other means of knowledge. स्भावस्य न निवृत्तिः  – we are not contented with a sorrowful life because that is not our nature. So Paramaatma is advayah – that which does not have a second, aananda – bliss and poorna – complete. Paramaatma includes aatma. Advayah = non-dual.

From bhoogi, we become yogi when we understand the Truth about Bhagavan. From Atti (eater) to Aapnoti (everything is gained). Mahaavaakya – आत्मा अत्ति, आत्मा आप्नोति  | पुरुषः पुरुषेते- stays in the city of body, mind complex. सर्वान् पूरयति इति पुरुषः |

Limitlessness is the nature of the Atma. Advayah = अ+द्वय = non-dual. Where is the butter hidden in the milk? It is there everywhere. In the same way, the Brahman pervades the entire jagat. These are not attributes. But they define the Paramatma and these are not visheshanam.

Shankara gives an example. The guru says “उत्फलम् आनय”, which lily should I bring? “महत् उत्फलम् आनय”. There are many big ones. “नीलम्” – there are still many. “सुगन्धि”- fragrant. It is not that there are many Paramaatma and that we are referring to the one that is non-dual, ananda, poorna. So it is not adjective. Aakasha – space. How do we describe it? अवकाश प्रदाता That which accommodates is space. This is not an attribute. एकम् अद्वितीयम् – there is only one without a second. Space is the same inside the pot and outside.

Nand – is to rejoice. Aanand – limitless joy. Satyam gnaanam anantam. Ananta = limitless. अन्तं न विद्यते यस्य सः – अनन्तः | त्रिकालेऽपि तिष्ठाति इति सत् | The nature of these limitations – space-wise or time-wise limitations – are mitya. These are part of the projections. They do not affect the limitless consciousness that which is projecting.

<Break>

Upaadhi bedha – the space within two different pots might seem different. But the form of the pot can’t limit the space.

परमात्माऽद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १ ॥

Poorna – complete. Ananta – limitless. Ananda should not be taken to be permanent happiness. Here it means limitless. So the Poorna qualifies the ananda. Poorna also means contented. Brahman is the only thing of significance. Only human can declare themselves. Even if it is a black hole that can consume an entire galaxy, it cannot declare its presence. It is single, contented, limitless, and complete.

When “not I” – the boss, the spouse, etc. rule over me, how do we consider ourselves to be complete? By going further into the studies, we get the answer.

स्वमायया – due to Maya या मा (ज्ञानम्) सा माया | Paramaatma is all knowledge. We are seemingly ignorant due to maya. Ignorance is a time bound definition of the time-less self. We are in the process of understanding. Ignorance resolves itself once the knowledge is gained. जानामि इति एव एतं अनुभाति …. | Paramaatma is सर्वज्ञः | He is not separate from this power of Maya.  इच्छाशक्ति, क्रियाशक्ति, ज्ञानशक्ति स्वरूपिणी | He himself is present as Jagat – स्वयमेव जगत् भूत्वा प्राविशत् | Jagat is full of Nama and roopa. Avivakti – manifestation. Jagat is the manifestation of Bhagavan.  The Brihadaranyaka Upanishad 1.4.2 reiterates this: (द्वैतात् हि) द्वितीयाद् वै भयं भवति In duality, dvaita darshana, verily there is fear.   The Taittiriya Upanishad says: उदरं अन्तरं कुरुते, अथ तस्य भयम् भवति He who sees a wee bit of difference between himself and Brahman, is ever attacked by fear.

The fear comes when we take this naama roopa to be real. The whole jagat is a proliferation of Bhagavan. It is all knowledge, all contentment, without a second. यत्र यत्र मनो याति तत्र तत्र तव पादपङ्कजम् |  Where ever I look, there is Bhagavan. Maya is not illusion. There is a certain reality that has to be adequately respected. In a show, the trainer put his head into the mouth of tiger. He barely made it. The vedantins some time make the mistake of even considering the snake as a rope as they keep saying that it is a rope and not a snake. यत्र यत्र मनो याति तत्र तत्र समादयः – Where ever I look, there is a resolution of the subject and the object. एतत् ज्ञानम् इति प्रोक्तम् – this is said to be knowledge. Bhagavan is मायावी – one who does not come under the spell of Maya – मायिन् | Ishwara does not come under the spell of Maya. Svamaaya means it is a power that is not separate from Bhagavan. It is a shakti or a power that has been made up – कल्पिता शक्तिः | This as-though shakti gives raise to the as-though jagat.  Svamaaya svayam eva jagat bootvaa pravishat | svaswaroopa aparityaagena – without losing his own roopa.  Bhagavan entered the form called Jeeva.

 

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