Swamini Svatmavidyananda Session #8 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #8 by Sri Swamini Svatmavidyananda
on Mar 4th 2016
(unedited notes taken down during the session)

Here is the video of the recording of the session –http://livestream.com/Swaminiji/events/4830047

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

नमः श्रीशङ्करानन्दगुरुपादाम्बुजन्मने । सविलासमहामोहग्राहग्रासैककर्मणे ॥ १.१॥
परमात्माऽद्वयानन्दपूर्णः पूर्वं स्वमायया ।
स्वयमेव जगद्भूत्वा प्राविशज्जीवरूपतः ॥ १०.१ ॥

विष्ण्वाद्युत्तमदेहेषु प्रविष्टो देवताभवत् ।
मर्त्याद्यधमदेहेषु स्थितो भजति मर्त्यताम् ॥ १०.२ ॥

अनेकजन्मभजनात्स्वविचारं चिकीर्षति ।
विचारेण विनष्टायां मायायां शिष्यते स्वयम् ॥ १०.३ ॥

अनेक+जन्म+भजनात् स्व+विचारं चिकीर्षति । विचारेण विनष्टायां मायायां शिष्यते स्वयम् ॥

अनेक+जन्म+भजनात् स्व+विचारं चिकीर्षति ।  विचारेण मायायां विनष्टायां (सत्यां) स्वयं शिष्यते ॥

anekajanmabhajanātsvavicāraṃ cikīrṣati

vicāreṇa vinaṣṭāyāṃ māyāyāṃ śiṣyate svayam 3

 

aneka-janma-bhajanāt, on account of gaining several lives; svavicāram, self-enquiry; cikīrṣati, desires to do; vicāreṇa, through this enquiry; vinaṣṭāyām māyāyām, with the destruction of māyā; śiṣyate, is left; svayam oneself.

 

After the (repeated) gain of several lifetimes, the jīva has the desire for self-enquiry. Through such enquiry, māyā is destroyed, revealing the self alone.

Various bodies get created based on various combinations of Sattva, Rajas and Tamas. More Sattvic people gain more punya by doing

Yama says in Kathopanishad “janaami aham shevadhih iti anityam” – He could not resist his temptations to gain his position – “tato maya Nachiketat chitah agni”
जानाम्यहं शेवधिरित्यनित्यं
न ह्यध्रुवैः प्राप्यते हि ध्रुवं तत् ।
ततो मया नाचिकेतश्चितोऽग्निः
अनित्यैर्द्रव्यैः प्राप्तवानस्मि नित्यम् ॥ १० ॥
“You are not like me. You went straight to the self-knowledge instead of seeking the heavenly bodies” says Yama to Nachiketa. Heaven is different from Moksha. With 100 Rajasooya Yagna, the Indra’s position is obtained. Yama laments that he is stuck in the Yama status until the end of the Kalpa. In Chandokya and Kenopanishad, Indra is a student. In Chandokya Upanishad, Indra is said to have stayed in Gurukula for 101 years to gain the knowledge. The ignorance in all kinds of bodies have to be removed – be it a heavenly punya pradhaana shareera or the papa pradhaana shareera Tiriyaks which grow side-ways instead of upwards. Manushya’s life is a mishra or a mixture of Paapa and Punya. That is why we have ups and downs of life.

 

अनेक+जन्म+भजनात् स्व+विचारं चिकीर्षति । विचारेण विनष्टायां मायायां शिष्यते स्वयम् ॥

Bhajanaat – participating, being a part of; aneka – not one – i.e., many. Arjuna keeps asking when he will reach the ultimate, Krishna says “nachirena” – not long. Only after many life times, the person gets to think about “Who am I?” So many lives came due to sanchita karma. In the first human birth, the karma, comprising of papa and punya, is gained for thousands of births. One can increase the sattva by cultivating it, by acting in ways contrary to Rajas and Tamas.

 

दुर्लभं त्रयमेवैतद्दैवानुग्रहहेतुकं । मनुष्यत्वं मुमुक्षुत्वं महापुरुषसंश्रयः ॥ – विवेकचूडामणी. A human birth, liberation from the cycle of re-birth and kinship of virtuous men – these three things are very hard to obtain.

 

सृजते गृह्णते च ऊर्णनाभिः  — ऊर्णनाभिः the spider सृजते spreads out गृह्णते च and withdraws. Actions bind and Knowledge frees.  महापुरुषसंश्रयः  – the help of a teacher is required.

 

स्व+विचारं चिकीर्षति – chikeersha is kartum ichchaa. Desires to enquiry on one’s own self. Aneka janma bhajanaati – spanning over millions life times. It has to be understood that something is wrong, that I am the problem, that there is something amiss and no matter how much I try to straighten it out, this samsaara is entangling me, I need help, that I need a teacher. This is a Subha icchaa – an auspicious desire. The other desires are inauspicious as one is going for the wrong thing. It is wrong, because it is not what we are seeking.

 

Dharma, Artha, Kaama, Moksha.

The desire for Dharma is an indirect desire. You do not want the other person to do wrong things to you. So you want to do the right thing as you want to be treated right. We feel that we deserve the respect. Artha is related to Security. The desire has morphed into so many things. The “there” that we are trying to reach is already “here”. Freedom from death, disease, suffering is Moksha. I have to enquire – svavichaara. The “I” needs to be relocated to this original place, which is in the infinite.  The 4 purushaarthas are for happiness. We are actually seeking our own self. Vichaara has to be conducted with the help of a guru.

 

विचारेण विनष्टायां मायायां शिष्यते स्वयम् ॥ १०.३ ॥

As a result of proper enquiry (pramaana vichaara, with the help of the guru, when the vichaaraa is done, this vision of Vedanta shows the truth of the subject. विचारेण – through this proper enquiry. विनष्टायां मायायां – when the maya is destroyed (sati saptami – विनष्टायां मायायां सत्याम्); आवरण – covering विक्षेपा – Projection – These are the two powers of maya. The aavarana is destroyed. Vikshepa will not be destroyed as it is Ishvara shrushti. In Maya, as a collective power, projects and conceals the one which seems to be different things. In Pralaya, everything drops and there is only the one un-manifest consciousness. There is no subtlest duality. So should we all wait for Pralaya to experience oneness?  That is like an elephant sat on the plant and waited for it to become a tree – to reach the top of the tree and it sat on a leaf and came down during the fall.

 

In the wake of the knowledge of the scriptures,  the thought form (Vritti) of the oneness is created. The subject happens to be self-evident. So it need not be understood like an object. Enlightenment is a process of growing. It is not an event. Like the dead skin cells that shed continuously, self-knowledge is a continuous process.

 

When I know the truth about myself, Vikshepa does not matter – let hundred thousand things exist around us. When duality is there, there are defenses and offences. Avarana shakti of Maya is destroyed. My own Vikshepa is also destroyed at the individual level. My own projection – “they don’t like me.”  — helplessness and other sad feelings created due to the past hurts.  I am caught in the prison of my own vikshepa. The Avarana at the individual level, the unconscious is hidden. Suddenly something is done by me – which I do not understand why I did that. That which is concealed from me is ishwara shrushti – so at the individual level, the avarana has to be dealt with.

When Maya is destroyed, what remains is self. शिष्यते स्वयम् |

सर्वाभावं विना किञ्चिन्न पश्याम्यत्र हे गुरो । विज्ञेयं किमु वस्त्वस्ति स्वात्मनाऽऽत्मविपश्चिता ॥ २१२॥ – विवेकचूडामणि

The student says that nothing remains after he negates everything – in Viveka Choodamani.

 

 

 

 

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