Swamini Svatmavidyananda Session #9 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #9 by Sri Swamini Svatmavidyananda
on Mar 6th 2016
(unedited notes taken down during the session)

Here is the video of the recording of the session —

http://livestream.com/Swaminiji/events/4830054

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 ॥

After many lives, the person qualifies for the enquiry into the nature of I. Proper enquiry includes guru and seeing the pramaanaa as the right one. The ignorance or Avidyaa that attaches to the I is destroyed. मायायां विनष्टायां (सत्यां) – whatever remains after negating everything else is the self.

In Vivekachoodamani, the student is a yathoktakaari, who does as told. He keeps negating – Mano, bhudhdhi, ahamkaara, chittam or emotions, sense organs, the five elements. The student comes to the guru saying that he does not find anything left. The guru clarifies – chidaananda roopam is “I” – the I-ness. I am self-evident. This consciousness makes other things evident to us.  असन्नेव स भवति। असद्-ब्रह्मेति वेद चेत्। अस्ति ब्रह्मेति चेद्वेद। सन्तम्-एनं ततो विदुरिति। [ – तैत्तिरीयोपनिषद् २-६-१]. Selective negation is selective. I am not the body, mind, senses, etc. Body and mind, senses are Atmaa.. The self is formless nameless truth.

The means of knowledge cannot be dismissed until we make use of them. If we close the eyes and say that you are not able to see. You have to open the eyes. You have to operate or use the pramaana before you dismiss. In this case, the pramaana has to operate on you. So you have to submit yourself to the pramaana. Pramaana operates only in its realm. Maya gets destroyed विनष्टायां मायायां. Mananam and nitiddyaasanam are the chemotherapy and other procedures that are done after removal of the cancerous growth through surgery which is done by the Pramaana. The mutation of ignorance has to be done. Vedanta is the way of removing ignorance. Vedanta is safe. विनष्टायां मायायां – when the maya or Avidyaa is destroyed completely, with the operation of the pramaana. Vedanta is a vision that is required to see.  शिष्यते स्वयम् – the self remains.

अद्वयानन्दरूपस्य सद्वयत्वं च दुःखिता ।
बन्धः प्रोक्तः स्वरूपेण स्थितिर्मुक्तिरितीर्यते ॥ ४ ॥

अद्वयानन्दरूपस्य सद्वयत्वं च दुःखिता ।
बन्धः प्रोक्तः स्वरूपेण स्थितिर्मुक्तिरितीर्यते ॥ ४ ॥

The svayam that is left over is described as advayaanandaroopa. Ananda – limitlessness (generally it is translated as bliss). We want to be happy forever. House is bought to keep it permanently. Body is not permanent. But the things are procured with an intention to keep them permanently. The nature of the atmaa is forever. What one wants is the forever. Advayaananda – was also used to describe the Brahman in the first verse. That is because both are Aatma. The DNA for both are same.

Tat tvam Asi – is the evacuation notice given to the wrong notions to make them leave. It annihilates the wrong notions. The nature of the svam is Advayaa and aananda. It is naturally happy. Happiness is not centered on the object. It is the very nature of the subject. It is just a projection or transference done by the subject onto the object. We are happy when we listen to music. The same music does not make you happy every time. So the happiness does not lie in the music. The happiness of the subject is coming out when in contact with the object. Aatmanastu kaamaaya sarvam priyam bhavati  आत्मनस्तु कामाय पतिः प्रियो भवति। Yagnavalkya teaches his wife, Maitreyi. (O Maitrey! Man is not loved (by wife) because he is the husband, but because of the Atma in him).

Tvameva sarvam anubhaati sarvam – you are the one giving it light. You are consciousness without any consciousness powering you. Asti bhaati priyam – everyone wants to live (asti). Each object of experience has 5 aspects: asti, bhāti, priyam, rūpam, nāma. Bhaati – I am the source of everything that comes to light. Priyam – it is source of all love –unending delight. For its sake, everything is present.

Dukhitaa – dukhatvam – sadness. The sadness comes from sadvayatvam or duality. Panchadasi excels in describing the Paramatma and Jeeva relationship. Binda is seen as the main impediment between jeeva and paramatma. Bondage is sorrow. Dukhitaa is sadvayatva.

A drowning man hugged a baby bear thinking it to be the log. It hugs him back. You depend on the objects to be happy. They depend on you. Dvayatvena saha vartate  iti sadvayatvam. Bondage is the indentification with duality. Bandah proktah – this is known as bondage.

स्वरूपेण स्थितिः मुक्तिः इति  ईर्यते | Being with aatma is Mukthi. Abiding in non-duality is mukthi. Abiding in duality is banda.

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The raaga dvesha finances the vikshepa. Based on the likes and dislikes, I see things that are not there. A person might see his beloved everywhere. For maya’s avarana’s removal, my vikshepa or my projections which are created by the unconscious has to be removed. I have to withdraw my projections. I have to make my vision free of projections. They are sadvayam and they lead to Duhkhitaa. First see that it is a projection. Some inner space is required to see that it is a projection. See the source of the projection. Identify them to be raaga dvesha – these are the raw material of the projection. Have the vairaagya – if I get the object of my desire it is ok. If I do not get it, that is also OK. If the projections cannot be eliminated, pray for at least their suspension.

The bondage came because the advaya turned into sadvaya.

अविचारकृतो बन्धो विचारेण निवर्तते । तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् ॥ ५॥

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणः निर्वेदमायात् नास्ति अकृतः कृतेन । – मुण्डकोपनिषत् १-२-१२  We want to see the different lokas. We want to try out heaven. You will be one with God there – is what other religions tell us. How can we keep looking at the nameless formless god for eternity? “Bhagavan is not noticing me as he does not have eyes. I am among many”. You want to go back to the life. Duality leads to duhkha. Heaven is not an experience to have. It is not an experience of Moksha. Do analysis up to Brahma loka – svarga (kailasa or vaikunta). Yad yathaa atra Tad tathaa amutra punya chito … – the same set of laws apply here and also there.

कृतेन कर्मणा अकृतः नास्ति – It cannot be created by action. Everything is doing something. Ants and birds are busy doing something. Everything is in motion. They are action oriented. What I want is the infinite and I cannot produce it. All actions are to feel secure, to feel happy, and to feel a sense of belonging. Through vichaara, viveka and vairaagya these actions are to be dropped.

May the person go to the teacher equipped with the attitude of service. – तद्विज्ञानार्थं स गुरुम् एव अभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम् |

Do further enquiry into the jeeva and paramaatma. The next verse explain who jeeva is.

अहमित्यभिमन्ता यः कर्तासौ तस्य साधनम् ।
मनस्तस्य क्रिये अन्तर्बहिर्वृत्ती क्रमोत्थिते ॥ ६ ॥

अहम् इति अभिमन्ता यः कर्ता असौ तस्य साधनम् ।
मनः तस्य क्रिये अन्तः बहिः वृत्ती क्रमोत्थिते ॥ ६ ॥

अहम् इति अभिमन्ता यः – The one who thinks the “I” thought – the thinker is the abhimantaa

कर्ता असौ – one who is identified with the role of the doer.  The I thought translates into doer ship.

तस्य साधनम् मनः – The instrument is mind. The mind is the way forward to live unhappily ever after. Mind leads the jeeva into sadness. Ahamkaara follows like a lost sheep.

तस्य क्रिये   अन्तः बहिः वृत्ती –  “वृत्तिः  वृत्ती  वृत्तयः” Two kinds of thought forms. The __ in the thought forms. The location of the actions is the thought form. Its work is the internal and external thoughts.  Inward cognition – antarmukhaa vrutti and the outward cognition – bahirmukhaa vrutti.

क्रम+उत्थिते – which raise in succession.

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