Swamini Svatmavidyananda Session #13 – Sri Vidyaranya Swami’s Panchadasi

Sri Vidyaranya Swami’s पञ्चदशी

Session #13 by Sri Swamini Svatmavidyananda
on Mar 14th 2016 at 4.30 AM (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 ॥ १.१॥

स्वस्थानसंस्थितो दीपः सर्वतो भासयेद्यथा । स्थिरस्थायी तथा साक्षी बहिरन्तः प्रकाशयेत् ॥ १५ ॥

अन्तस्था धीः सहैवाक्षैर्बहिर्याति पुनः पुनः । भास्यबुद्धिस्थचाञ्चल्यं साक्षिण्यारोप्यते वृथा ॥ १७॥

There are idam vritti, aham vritti and saakshi. Ahamkara is affected. It associates with the idam vritti – the vishayaah. At times, it associates with the aham vritti – I do this thing or I do that thing. Because of the Dosha – a fallacy – a vision distorted by ignorance, that these 3 are seen to be 3 different things just like jeeva, jagat and ishvara is being seen differently though it is all one. Adhyaasaa – seeing things that are not there. The discussion of the inner theater was to make a very important. (1) The lamp is forgotten. Prabhu is restless. Anyonya-adhyaasa. The prabhu identifies with what is not I – i.e., identifies with the idam vritti or the aham vritti. He should be identifying with the shaakshi or the consciousness. Atmani anaatma adyaasaa. Anaatmani aatma adyaasaa. Adhyaasaa – adhi aasah – superimposition (aas – to throw). Atasmin tat buddhih adyaasaa – eg Rope and Snake. A non-existent rope can’t be confused for a snake.  There is a need for an adhishtaana.

“I am so and so.“ – aatmani anaatmana adyaasaa. My height, weight, occupation is not “I”. Anaatmani Aatma adyaasaaa. Looking at the mirror and saying “This is me”. The ahamkaara is constantly making superimpositions. Buddhi is busy cognizing the objects. It is going behind the vishayaas. The shakshi is being forgotten. The shakshi upholds the sorrows of the prabhu as he suffers from adhyaasaa. Shakshi – lamp is right in the middle.

स्वस्थानसंस्थितो दीपः – being in its own place. The shakshi lights up inside and outside. From the point of reference of the deha or the body, we say inside or outside. Inside the body – is aham vritti. Shakshi is having bad company. It acquires bad reputation. “rutam pibhantau kuhaam pravishtau chaayaa tapau … “ Kathopanishad. There are two people drinking entering the caves. One is the light and the other is shadow. aatapaa and chaaya. Only one is drinking and two are accused. That is the fallacy of association.  The restlessness of the buddhi makes it see different things and keeps thinking of different things like the dancer. The Shakshi is put behind the bar. Saakshi aaproyatu – the saakshi is being superimposed. It seen to be moving though it is not moving. It is implicated due to this adhyaasa – unnecessarily Vruthaa.

अन्तस्था धीः  – This buddhi that is situated inside the body. Here it indicates the mind.

अक्षै: सह एव – along with the sense organs.

पुनः पुनः  बहि: याति – Goes out repeatedly – The buddhi goes out through the eye.

भास्य-बुद्धि-स्थ-चाञ्चल्यं — चाञ्चल्यं – restlessness चञ्चलस्य भावः चाञ्चलयम् | The very restless buddhi or mind here.

साक्षिणि आरोप्यते वृथा –   आरोप्यते – superimposes. The buddhi borrows the light from the saakshi. It takes the credit for the light. It says “I do this. I do that”. The restlessness of the buddhi is blamed upon the saakshi. The person says “I am tired or restless.” The restlessness in the buddhi which is illumined by the saakshi projects over the saakshi.

Shakshi is unmoving. But it is accused of utter restlessness or chaancalyam.

गृहान्तरगतः स्वल्पो गवाक्षादातपोऽचलः । तत्र हस्ते नर्त्यमाने नृत्यतीवातपो यथा ॥ १८॥

गृह-अन्तर-गतः स्वल्पः गवाक्षात् आतपः अचलः । तत्र हस्ते नर्त्यमाने नृत्यति इव आतपः यथा ॥ १८॥

गृह-अन्तर-गतः स्वल्पः आतपः – a small beam of sun light has entered the hall.

गवाक्षात् – through a small ventilator

अचलः – sun is unmoving

तत्र हस्ते नर्त्यमाने – when you place the hands and when it is moved or danced around

नृत्यति इव आतपः यथा -the light seems to be moving.  So too the unmoving Saakshi also is seen to be moving because buddhi is dancing in its light.

निजस्थानस्थितः साक्षी बहिरन्तर्गमागमौ ।  अकुर्वन्बुद्धिचाञ्चल्यात्करोतीव तथा तथा ॥ १९॥

निज-स्थान-स्थितः साक्षी बहि:+अन्त: गम+आगमौ ।  अकुर्वन् बुद्धि-चाञ्चल्यात् करोति इव तथा तथा ॥ १९॥

निज-स्थान-स्थितः साक्षी – The sakshi staying in its own place – its own self. Not really a place.

अकुर्वन् – not doing.

बहि:+अन्त: गम+आगमौ – going out and coming in.   Shakshi is neither going out nor coming in. Buddhi is the one that goes out and comes in. Sense organs are enslaved by the buddhi. The buddhi is enslaved by the ahamkara. Just like the sun light did not actually come in, sakshi does not come in or go out.

बुद्धि-चाञ्चल्यात् करोति इव तथा तथा – due to the restlessness of the buddhi, it looks as though it is going in and coming out, just like the sun is seen to be coming in and seen to be dancing when the hand is dancing. Buddhi is illumined by the saakshi and finally resolves in the shakshi. Without Buddhi Saakshi can exist, but not the other way.

Anvaya vyatirekhaambhaam nishprapancham pra..yate – that which is without a second is populated through this anvaya vyatirekhaa.

न बाह्यो नान्तरः साक्षी बुद्धेर्देशौ हि तावुभौ । बुद्ध्याद्यशेषसंशान्तौ यत्र भात्यस्ति तत्र सः ॥ २०॥

न बाह्यः न+अन्तरः साक्षी बुद्धेर्देशौ हि तौ उभौ । बुद्ध्याद्यशेषसंशान्तौ यत्र भाति अस्ति तत्र सः ॥ २०॥

न बाह्यः न+अन्तरः साक्षी — Sakshi is the author of space so there is no question of inside or outside. Sakshi is the rope on which there is superimposition of the snake. The witness is neither inside nor outside.

तौ उभौ बुद्धेर्देशौ हि – these two are the concept of the buddhi. Not from the stand point of the saakshi. Only from the standpoint of the buddhi.

बुद्ध्याद्यशेषसंशान्तौ – बुधि-आदि-अशेष-संशान्तौ – In sleep, buddhi does not respond. This is anyonya vyatireka – invariable concomitance. When S is not there, B is not there. But when B is not there, S is still there.

यत्र भाति अस्ति तत्र सः – where it is shining, there Shakshi is there. The lamp appeared to follow the dancer. But even when the dancer is not there, the lamp continues to shine. I am bored = The witness is shining on my boredom. If you recognize that “there is brain fog”, the witness is able to see that there is lack of clarity.

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Shakshi shines the light on presence and absence of the buddhi. It is neither inside nor outside; and it can also be taken to be present inside and outside. Saakshi is all pervasive. Poorvapakshi – the opponent – an embodiment of the wrong notion. In Vedanta, we welcome opponents. We welcome questions and questioners. How could God create light on the 7th day when the days cannot be known in the absence of light? Even when questions are not asked, the author will himself ask the questions and answer them.

देशः कोऽपि न भासेत यदि तर्ह्यस्त्वदेशभाक् । सर्वदेशप्रक्लृप्त्यैव सर्वगत्वं न तु स्वतः ॥ २१॥

देशः कः अपि न भासेत यदि तर्हि अस्तु अदेशभाक् । सर्व-देश-प्रक्लृप्त्या  एव सर्व-गत्वं न तु स्वतः ॥ २१॥

Sakshi even shines on the fact that bhuddhi is not there.

देशः कः अपि न भासेत यदि तर्हि – If there is no thing called space. The directions are also space. If space is all pervasive…  The truth of this pot is clay.

अस्तु अदेशभाक् – If the poorvapakshi says “it is not pot. It is only clay”. The author says “astu”. Let it be. The space too is a dependent reality is shown by calling Shakshi as all pervasive. Remove all special connotation by including the direction and transcend it. Ekena mrutpindena … By studying one sample of clay you understand it. All pervasiveness is not the nature or attribute of the shaakshi. Most of the time is spent in “nethi” – “it is not …”.  Jeeva = ahamkaara. Jagat = idam vritti. Note that “all pervasiveness” is not an ultimate definition of Saakshi. Only because we are oriented towards directions, we need to mention that Saakshi is all pervasive. All these negations are needed to clarify that.  Let saakshi be considered to be there without space – अदेशभाक्.  All pervasive – is just a concept of the mind.

सर्व-देश-प्रक्लृप्ति =  It is a mental concept – that it is all pervasive.  It is because we are unable to get out of the space as a reality, that we present Skaakshi as all pervasive. It is beyond description spatially.

सर्व-गत्वं न तु स्वतः – not from its own standpoint.

अन्तर्बहिर्वा सर्वं वा यं देशं परिकल्पयेत् । बुद्धिस्तद्देशगः साक्षी तथा वस्तुषु योजयेत् ॥ २२॥

अन्तः बहिः वा सर्वं वा यं देशं परिकल्पयेत् । बुद्धिः तत् देशगः साक्षी तथा वस्तुषु योजयेत् ॥ २२॥

अन्तः बहिः वा सर्वं वा – everywhere or inside or outside

यं देशं परिकल्पयेत् – whichever direction – whatever we are imagining – buddhi goes there effortlessly, the shaakshi also goes there. The speed of the mind!

बुद्धिः तत् देशगः  Ishaavaasya Upanishad – it is inside, it is outside. tat antah, tat bhaahyah, tat sarvah. Regardless of inside, outside, etc., whatever we say, shaakshi illumines that and buddhi goes there.

साक्षी तथा वस्तुषु योजयेत् – apply to all things in this way. This formulae can be applied to all the situations. He ends the argument.

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