Sri Vidyaranya Swami’s पञ्चदशी
Session #14 by Sri Swamini Svatmavidyananda
on Mar 16th 2016 at 6.30 AM (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 |
अन्तर्बहिर्वा सर्वं वा यं देशं परिकल्पयेत् ।
बुद्धिस्तद्देशगः साक्षी तथा वस्तुषु योजयेत् ॥ २२॥
Buddhi goes to anything that it thinks of and imagines. Wherever there is buddhi, there is Saakshi. The Buddhi borrows the light of the Saakshi, so we say Saakshi “as though” goes. The terms everywhere or anywhere is not applicable to Saakshi as it is not spatial.
यद्यद्रूप आदि कल्प्येत बुद्ध्या तत्तत्प्रकाशयन् ।
तस्य तस्य भवेत्साक्षी स्वतो वाग्बुद्ध्यगोचरः ॥ २३ ॥
यत् यत् रूप आदि कल्प्येत बुद्ध्या तत् तत् प्रकाशयन् ।
तस्य तस्य भवेत् साक्षी स्वतः वाक्+बुद्धि+अगोचरः ॥ २३ ॥
यत् यत् रूप आदि कल्प्येत – whatever is conceptualized by the buddhi
तत् तत् प्रकाशयन् – those are being illumined
तस्य तस्य भवेत् साक्षी – in relation to that (tasya), Saakshi takes that form.
Saakshi illumines the object that is conceptualized. With regard to the manifest world, we see so many things and people. Andajaah (born out of egg), sveetajaah (those insects born out of moisture), jaraayujaah (animals), udvijaah (plants which break open the earth and come out) – the four modes of coming into being – based on the Yoni.
Eka yatnena – at the same time simultaneously without happening one after the other – the buddhi going and Saakshi illumining. Object depends on Buddhi. Buddhi depends on Saakshi. “I am restless” – the attribute of the buddhi is superimposed on one self. Buddhi, Ahamkara, mind – is needed for the knowledge. Buddhi and tat vrittayah – the mind and the thoughts are illumined by the saakshi.
Books are not the knowledge. In the mundakopanishad – dve vidye veditavya – aparaa and paraa. That which is not ultimate i.e., the knowledge of the object and the knowledge of the subject. The knowledge is para vidya – that mental frame of vritti through which the akshara is understood as the self-evident You. The thought arises in the mind in response to the teaching. When I understand Brahman using the thoughts – the thought that comes and goes in a split second. It is kshanika. The thought removes the confusion by akhandaaravritti – bhrahmaakaara vritti. Imagine a concrete wall made of raaga, dvesha and vaasanas. Ishwara is behind the wall.
Shaakaa Chandra nyaaya – Showing the branches of the tree to be able to point to the moon. Like this Saakshi is also an intermediate step to understanding the truth. Saakshi is immediate to catch hold off. Saakshi resolves once the object is visualized.
Teacher sees the Brahman in you. She / he send a thought. Saakshi resolves into Bhagavan. Samyak prakarshyena deeyate iti sampradaaya.
The operation of the knowledge with reference to the buddhi is described in the rest of the verses.
When we think of the flower, through the eyes, the buddhi goes and brings the information back. Vritti vyaapti is the act of the buddhi going through the pramaana like the eye and bringing back the information through the mind. We already have a flower thought which is matched up with this present thought. The phala vyaapti is the fruit of seeing the object – i.e., the matching of the information received with the earlier available information. In case of understanding of the self, it is not a two part operation.
There is vyshayaakaara vritti. Since the phala is you, there is no phala vyaapti. Everything that is non-Brahman falls. The word Saakshi is only in relation to only those objects that it objectifies
स्वतः वाक्+बुद्धि+अगोचरः – from its own standpoint, shaakshi is not objectifiable by words and buddhi. Yato vaacho invartante apaapya manasaasah – Taitereeya Upanishad. A torch light cannot illume the sun. The buddhi and the speech cannot describe it. The aura seen through Kirlian photograph can show some subtle aspects of the body. But it does not show the consciousness. Svatah siddha – self-revealing. Pramaana siddha – revealed through the pramaana.
कथं तादृङ्मया ग्राह्य इति चेन्मैव गृह्यताम् । सर्वग्रहोपसंशान्तौ स्वयमेवावशिष्यते ॥ २४ ॥
कथं तादृक् मया ग्राह्यः इति चेत् मा एव गृह्यताम् । सर्व+ग्रहोपसं+शान्तौ स्वयम् एव अवशिष्यते ॥ २४ ॥
कथं तादृक् मया ग्राह्यः – How is this to be gained by me or grasped by me
इति चेत् मा एव गृह्यताम् – in that case, you do not gain it. If you want to learn by objectifying, then it is better that you do not grasp it at all.
लक्ष्यार्थ and not Visheshana – not attributes or qualities of Brahman – omni present, omni potent, etc. They just indicate. Vaachyaartha – the meaning that is directly understood by the word. Brahman cannot be objectified or understood by the direct meaning.
Jaati – nouns – a class distinguishing itself from the other class, kriya – verbs, Guna – adjective, sambhanda – relationships – these are only those that can be described by words.
Brahman has no action; has no attributes; does not belong to any class; there is no relationships for Brahman. Yato vaacho nivartante. Bhagavan has “as-though” attributes – satyam, gnaanam, anamtam.
The point is that it cannot be grasped.