Swamini Svatmavidyananda Session #7 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #7 by Sri Swamini Svatmavidyananda on Mar 2nd 2016
(unedited notes taken down during the session)

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

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

नमः श्रीशङ्करानन्दगुरुपादाम्बुजन्मने । सविलासमहामोहग्राहग्रासैककर्मणे ॥ १॥
अविचारकृतो बन्धो विचारेण निवर्तते । तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् ॥ ५ ॥

परमात्माऽद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १ ॥

विष्ण्वाद्युत्तमदेहेषु प्रविष्टो देवताभवत् ।
मर्त्याद्यधमदेहेषु स्थितो भजति मर्त्यताम् ॥ २ ॥

विष्णु+आदि+उत्तम+देहेषु प्रविष्टः देवता अभवत् ।
मर्त्य+आदि+अधम+देहेषु स्थितः भजति मर्त्यताम् ॥ २॥

Here martyataam suits better than devataam.  The paramaatma enters superior bodies like Vishnu, etc. Kabir “lehari doonde lehar ko, kapadaa doonde suth, jeeva doonde brahma ko, … ooth “ Waves search for ocean. Fabric searches for the thread. It is ridiculous for the jeeva to search for brahma outside.

Rather than considering the universe to be maya or mitya, we should take the universe to be Bhagavan. All there is only Bhagavan. When we see the jagat as bhagavan, devataam does not fit in the second verse – it has to be martyataam. Worship is done from a certain standpoint by the person carrying the papas requesting the divine power to reduce the burden. Till you understand, this interim step to gaining the ultimate relief is to take this temporary relief by taking refuge in him. Initially we know bhagavan as an altar of refuge. Then the separation between us and Bhagavan has to cut down – on the level of the everyday empirical reality and on the level of the permanent.

Maya paints the jagat with these three basic colors – Sattva, Rajas and Tamas. More punya –> more sattva. Tamas is bad only when it is uncontrolled and when it manifests as ignorance. One is born because of Karma. Punya praadaanya shareera – predominantly punyaa body. People listen to this person, they consider him to be a leader. Paapa pradaana shareera – predominantly papa body. They are born as staavara and four-footed. They are subject to untold misery. They can’t express pain. “Eeshethworje thwam vayavastho payavastha devo vas savitha prarpayathu sreshta thamaya karmane.” – First prayer of the yajur veda is to the ishu – Vedas ordain that a prayer should be said even before a blade of grass is plucked.

Maya configures different jeevas differently – based on various combinations of these three gunas. Upaadhi beda – difference in manifestation. Upaadhi – all things that determines that manifestation. Bhagavan tells Maya – you create the Upaadhi, I will go occupy it. All are Kalpitaa.

The physiological order connects to the Kaarmic order. It brings people together will various ways. There are connections between different people. व्यापकत्वात् विष्णु –  वि = विविधम्  श्नुच् – suffix – sarva vyaapaka.  Kaivalya Upanishad mentions it as Suddha sattva is the sattva that is uninhibited by Rajas or Tamas. That is the upaadhi of Lord Vishnu. He is so saatvic that he could take care of the Jagat even while he lies down. Suddha Rajas – Brahma – creates the universe. Sah akaamayat, sah astrijat, sah abhavat. Suddha Tamas – Shiva – lord is wielding the tamas sitting on the Nandhi which represents tamas. He is not the destroyer. He is the resolver. It is just projection and its resolution. It is not creation and destruction. Rudanam draavayati – Rudra – Roodayati Sarvaan – Makes one cry and stops the cry when invoked.

Each upaadhi comes with the feminine counterpart. Ardhanaareeshvara – half man on right side and half woman on left side. A more mature way is to look at the jagat as various expressions of Bhagavan. At the initial stages, we can take that Maya has made using the 3 gunas. The antahkaranaa – mind is part of the Upaadhi. It is a powerful inhibitor. Pot space is seen as tiny as compared to the room space. From the stand point of the mind, there are sorrows in life. It considers itself to be different from Bhagavan.

Gunaihi gauravataam aayaatah hari+brahma+haraastrayah gunaateeta trayaasmaakam guravo gauravataam gataah – Boodasaara

मर्त्य+आदि+अधम+देहेषु स्थितः भजति मर्त्यताम् ॥ २॥

There it is mentioned as “entered”.   Here sthitah indicates “trapped”. Bhajati indicates “falls into” or “experiences”. Martyataam = mortality.

Sarvasya chaaham hrudi sannivishtah – I have entered Chapter 15. Also Chapter 9 – Mayaa tatam idam sarvam avyakta moorthina – This entire jagat is pervaded by me only – hereto unmanifest, now manifest and later again unmanifest.

Svethaketu was taught about this. “Sat” breeds life into every upaadhi. Like how the “स्” suffix is important in all words like रामस् etc.

Matsthaani sarva bhootaani and in the next verse, Krishna says, na cha matsthaani  sarva bhootaani. Pasye me yogamaishvaram. I am in everything. Everything is in me. But I am not in everything. Look at my uniqueness.

Jeevatvam and paramatvam – common is paramaatma.



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