Swamini Svatmavidyananda Session #10 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #10 by Sri Swamini Svatmavidyananda
on Mar 7th 2016 5.30 AM session (unedited notes taken down during the session)

Here is the video of the recording of the session —


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 ॥
अद्वयानन्दरूपस्य सद्वयत्वं च दुःखिता ।
बन्धः प्रोक्तः स्वरूपेण स्थितिर्मुक्तिरितीर्यते ॥ ४ ॥
अविचारकृतो बन्धो विचारेण निवर्तते । तस्माज्जीवपरात्मानौ सर्वदैव विचारयेत् ॥ ५॥

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 ॥

This verse explains who jeeva is. The jeeva says that it is sad. It is entangled in Samsaara. Everyone prays that they should be taken out of the jagat so that they can be happy. It is to be understand as to what constitutes the jeeva.

अहम् इति अभिमन्ता यः – The one who thinks the “I” thought – the thinker is the abhimantaa. Jeeva is the one who owns up oneself.

कर्ता असौ – one who is identified with the role of the doer.  The “I” thought translates into doer ship. If there is nothing to do, they go crazy. It is like the genie that needs to be kept busy.  Doer-ship is the response to the life-threatening situations. Depending on the Jeeva’s earlier experiences, they deal with their experiences through one of these mechanisms or a combination of these.  “fight” ; or “flight” – avoid the situation and take off to do other things; or “freeze” – disconnecting like deer stops at the middle of the road when it is terrified by the head lights;  or “please” – compensate with something else where the child could becomes its parent’s parent. These are the four coping mechanism towards trauma.  Ishwara says “tasya kartaaram maam viddhi” in B.G. Krishna also claims to be the doer. There is no desire to attract approval or avoid. The doer-ship is “as though”. It is “enlightened doing”. Jeeva’s doership is encumbered doing.

तस्य साधनम् मनः – The instrument is mind. Ahamkaara follows like a lost sheep.

तस्य क्रिये   अन्तः बहिः वृत्ती –  “वृत्तिः  वृत्ती  वृत्तयः” The actions of the mind are these two thoughts. Two kinds of thought forms. Dual two-fold — vruttee. Mind has two fold actions. Thoughts are seen to be action. The pronoun “tasya” can be taken to refer to the mind or the jeeva. The mind or the Jeeva acts in keeping with these two fold vruttee.   Its work is the internal and external thoughts.  Inward cognition – antarmukhaa vrutti and the outward cognition – bahirmukhaa vrutti.

क्रम+उत्थिते – which raise in succession – one after the other.

अन्तर्मुखाहमित्येषा वृत्तिः कर्तारमुल्लिखेत् ।

बहिर्मुखेदमित्येषा बाह्यं वस्त्विदमुल्लिखेत् ॥ ७॥

अन्तर्मुखा अहम् इति एषा वृत्तिः कर्तारम् उल्लिखेत् ।

बहिर्मुखा इदम्  इति एषा बाह्यं वस्तु इदम् उल्लिखेत् ॥ ७॥

एषा अन्तर्मुखा वृत्तिः अहम् इति कर्तारम् उल्लिखेत् ।

एषा बहिर्मुखा इदम्  इति बाह्यं वस्तु इदम् उल्लिखेत् ॥ ७॥

What are these vrutti-s is explained in this verse. उल्लिखेत् –  It objectifies / emphasizes / underscores.  The internal cognition highlights the “I” thought and identification of the “I” with the doer. The external cognition highlights the object of “this” cognition.  Shankara talks about this in upodhgaata – introductory bhaasya. Vishaya-vishayinoh tamah prakaashavat virudda svabhaavayoh itaretara bhaava anuppapattau.   “I” can be without “this”. But “this” needs “I” for its cognition. “I” is the light and “this” is the shadow. One is subject. The other is object. So they do not have anything in common. Itaretara bhaava – two things — i.e., the existence of one is getting confused for the other. Shankara says that the mix up is impossible. Yet this mix up is the order of the day – it is called Adhyaasa. Adhi – on top of, aasa – projection. It is Aaropa – projection of a snake on a rope.

People will identify themselves to be what they are not. “the salt is less in the food you cooked”. “No no. I always put it. It should be fine”. One identifies oneself with the food they cooked or the T-shirt that they are wearing.

Jeeva is the one who is convinced that he is the karta. Jeeva is the one in whom the I cognition and “this” cognitions are entangled and confused. People say “I am bored” with regard to the mind. “I am hungry” with regard to the body. Everything that can be qualified by “this” or idam is not “I”. Only aham belongs to “I”. Everything else is idam. In my life, when I was a baby, I got dropped by my mother. Now, that memory came back. It is an experience that is remembered. So this experience is idam. It is something that is being recalled. Experiences are objects of my cognition.





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