Sri Vidyaranya Swami’s पञ्चदशी
Session #11 by Sri Swamini Svatmavidyananda on Mar 11th 2016 (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॥ अहमित्यभिमन्ता यः कर्तासौ तस्य साधनम् । मनस्तस्य क्रिये अन्तर्बहिर्वृत्ती क्रमोत्थिते ॥ ६ ॥
अन्तर्मुखाहमित्येषा वृत्तिः कर्तारमुल्लिखेत् । बहिर्मुखेदमित्येषा बाह्यं वस्त्विदमुल्लिखेत् ॥ ७ ॥
इदमो ये विशेषाः स्युर्गन्धरूपरसादयः । असाङ्कर्येण तान्भिद्याद्घ्राणादीन्द्रियपञ्चकम् ॥ ८ ॥
इदमः ये विशेषाः स्युः गन्ध-रूप-रसादयः । असाङ्कर्येण तान् भिद्यात्+घ्राणादि+इन्द्रिय-पञ्चकम् ॥ ८ ॥
अहमित्यभिमन्ता यः कर्तासौ तस्य साधनम् । मनस्तस्य क्रिये अन्तर्बहिर्वृत्ती क्रमोत्थिते ॥ ६ ॥
अहमित्यभिमन्ता Aham iti abhimantaa – The one who owns up, one who says “I”, is the Kartha. Tasya saadanam Manah – mind is the helper. Mind deploys in two ways – antarmukha vritti and bahirmukha vritti. Aham Vritti is the “I” notion / thought.
A man thought that he was a cat. The “aham” considered itself to be the “idam”. After the treatment by the psychiatrist, he refuses to go outside. The patient asks the therapist “Do the street dogs know that I am not a cat?” The “aham” gets mistaken for “idam” and this results in sadness. Just a small confusion. Arjuna – “drustvevam svajanam Krishna” – “seeing MY people”. He identifies himself with the people in the other side of the battle field. “kim no rajyena Govinda, kim bhogair jeevitanavaa” – downwards spiral – what to do with Rajya, what to do with enjoyments, what to do with life itself?
Aham is not idam. Idam is not separate from Aham. This understanding has to be assimilated on a day to day basis. Antarmukha – अन्तर्मुखाहमित्येषा वृत्तिः कर्तारमुल्लिखेत् – Understanding of myself within – The I thought underscores or highlights the doer / the enjoyer. बहिर्मुखेदमित्येषा बाह्यं वस्त्विदमुल्लिखेत् – the bahirmukha vritti – first idam is for the “idam” thought and the second idam is a pronoun referring into this idam thought. [Panini has 6th case even for letter like इकः being the 6th case for इ ] इदमः is the 6th of idam.
This pot can be cognized through the eyes. This fragrant rose can be cognized through the nose. This music is cognized through the ears. Order is based on the subtlest to the grossest
Shabda – sound – space –
Sparsha – touch – air – Vayu
Roopa – see – fire – Agni
Rasa – taste – water –
Gandha – smell – earth – Gandavatee prithvi
Gandha roopa rasaadayah refers to these 5. All the objects are cognized through the various means of knowledge, namely the 5 sense organs.
असाङ्कर्येण तान् भिद्यात्+घ्राणादि+इन्द्रिय-पञ्चकम् ॥ ८ ॥
साङ्कर – sankarasya kartaa syaam upahanyaami mah prajaah – in Gita, Krishna says “I do not have any work. I do not have anything that I need to gain. If I sit and not do anything, everyone will follow me. To inspire my people to act, I act”. Sankara – Arjuna says “I will not fight as the children will lose their father. The culture will be lost and mixed up in the wrong way”. Sankara is the mix up in the wrong way. Saankara is Sankarasya bhaavah. इदमः ये विशेषाः स्युः, तान् भिद्यात् – Those specific aspects of the idam vritti that are preserved specifically through the 5 sense organs – घ्राणादि+इन्द्रिय-पञ्चकम्. Each cognition is separately cognized even though they have “this” in common, without mixing them up. These 5 cognitions do not contradict each other. This group पञ्चकम् of the 5 sense organs, discerns the specific attributes of the objects of this cognition without any mix up.
कर्तारं च क्रियां तद्वद्व्यावृत्तविषयानपि । स्फोरयेदेकयत्नेन योऽसौ साक्ष्यत्र चिद्वपुः ॥ ९ ॥
कर्तारं च क्रियां तद्वत् व्यावृत्त+विषयान् अपि । स्फोरयेत् एक-यत्नेन यः असौ साक्ष्यत्र चिद्वपुः ।
(यद्वत् previous shloka …. ) तद्वत् कर्तारं च क्रियां व्यावृत्त+विषयान् अपि एक-यत्नेन स्फोरयेत् | यः असौ साक्ष्यत्र चिद्वपुः ।
How the “this” cognition has the specific component (mode of that cognition) and common aspect, here there is one more thing lights up the specific and common. Ahamkar has confused the “I” with the “I” thought. The ahamkar and the mind has anyonya aashraya. When one goes beyond the “I” thought, they will arrive at “I”. Karthaa – the actor. Karthaaram – the actor in 2nd case – object. Subject and Objects are highlighted by “I”. व्यावृत्ति: – drushta nashta swabhaava – Things that are seen and things that keeps changing. व्यावृत्त+विषयान् – the objects and the subjective changes going with in the kartha. Eka etnena sporayet एक-यत्नेन स्फोरयेत्–Effortlessly lights up. एक-यत्न = युगपत् simultaneously or with a single effort. It simultaneously lights up both effortlessly.
ईक्षे शृणोमि जिघ्रामि स्वादयामि स्पृशाम्यहम् । इति भासयते सर्वं नृत्यशालास्थदीपवत् ॥ १० ॥
ईक्षे शृणोमि जिघ्रामि स्वादयामि स्पृशामि अहम् | इति भासयते सर्वं नृत्य-शाला-स्थ-दीपवत् |
चिद्वपुः – the body that is full of consciousness. Rahu stands for the unconsciousness head part and Ketu is the sub-consciousness – tail part. When the I vritti and the idam vritti is dancing, “I” witnesses. Shakshi is itself the chidvapuh. अहम् ईक्षे – I see. शृणोमि – I hear. जिघ्रामि – I pick up smells. स्वादयामि – I pick up the taste. स्पृशामि – I touch. “I know that I see” – I am aware that I see this object – that knowledge is chidvapuh. Subject, object, and the means of knowledge are there – Gnaana triputi – gnaataa, gnaanam, gneyam – Knower, known, the process of knowing. The ocean sustains the tsunami and resolves it. The metaphor of the dance hall – नृत्य-शाला will be seen in the next class.