Panchadashi Ch7 Part1.Pptx

nm" è[Ix'kranNd अाान चेजानीयाद् namaÒ shÌhrÌ-shkËhankarËnan da- ātmānam cet vijānīyāt gäpadaguuäpadaMbj bujmnNmne अयमीित पषपषू ꠰ guru-pËdËmbu-janmane ayam asmi iti pūruṣaḥ sioivlasmhamoh कमछकय कामाय kim icchan kasya kāmāya savilËsa-mahË-moha- शररमनसरु ेत् ꠱ g[ahg[asWkkmR,e śarīram anusanjtjvaret (1) grËha-grËsaika-karmane (1.1) Salutations to the lotus feet of my guru, When a person has realized his true nature, desiring Sri Shankarananda, whose only work is to destroy what and for whose sake would he afflict his body? the great monster of delusion along with its effects. अया तु रभाये माधानभतााू asyāḥ śruteḥ abhiprāyaḥ bhrama-adhiṣṭhāna-bhūtātmā ससयगयग वचायवचायतत े ꠰ कटथासकू टथासचप ु ꠰ samyak atra vicāryate kūṭastha-asaṅga-cit-vapuḥ जीवयजीवुय या तितिृ अयाेयायासताऽसे jīvan-muktasya yā tṛptiḥ anyonya-adhyāsataḥ asaṅga- सा तने वशदायते ꠱ धीथजीवाऽे पषू ꠱ sā tena viśadāyate (2) dhīstha-jīvaḥ atra pūruṣaḥ (5) In this chapter, the meaning of this verse in inquired The substratum of illusion is immutable, non- into. Thereby the perfect contentment of a liberated relational consciousness. Due to superimposition, person is clearly explained . associated with the intellect, it becomes a person. अधानाशस यु माशय ितरकाराद् adhiṣṭhāna-aṃśa-saṃyuktam bhrama-aṃśasya tiraskārāt मामाशमवलशमवल बत े ꠰ अधानधानता ꠰ bhrama-aṃśam avalambate adhiṣṭhāna-pradhānatā यदा तदाह सससारसार यदा तदा चदााहम् yadā tadā aham saṃsārī yadā tadā cit-ātmā aham इित एव जीवाऽभमयते े ꠱ असाऽीिते बतु े ꠱ iti evam jīvaḥ abhimanya te (7) asaṅgaḥ asmi iti bddhtbuddhyate (8) When the conscious substratum is wrongly When identification with the bodyyg and mind is given identified with the body and mind, one identifies as up and one identifies with the substratum, then one an individual person subject to worldly suffering . realizes oneself as non-relational pure consciousness. लाककयवहारै ेऽह असाऽहे चदााहम ् laukika-vyavahare aham asaṅgaḥ aham cidātmā aham गगछामीयादकछामीयादके बधबधु ꠰ इित शाीयत ꠰ gacchāmi iti ādike budhaḥ iti śastrīya-dṛṣṭitaḥ ववयैव चदाभास अहअहशदशद ययुेेऽय vivicya eva cidābhāsam aham-śabdam prayuṅkte ayam कू टथा ववित ꠱ कू टथ े के वले बुध ꠱ kūṭasthāt tam vikivakṣati (12) kūṭasthe klkevale bdhbudhaḥ (13) From the worldly standpoint , when the wise say 'I From the scriptural standpoint , "I" means non- am going', they mean reflected consciousness, relational pure consciousness. The wise use the differentiated from unchanging consciousness . word "I" with reference to the unchanging non-dual Self. कू टथाऽीिते बाधाे ऽपे ताशनापे बाधे ेन kūṭasthaḥ asmi iti bodhaḥ api tādṛśena api bodhena मया चचितेेित का े वदवदतेत ् ꠰ सससारासारा े ह िनवतिनवततत े ꠰ mithyā cet na iti kaḥ vadet saṃsāraḥ hi nivartate न ह सयतयाभी यानपायानपाु ेे ह बलर् na hi satyatayā abhīṣṭam yakṣa-anurūpaḥ hi baliḥ रसपु वसपणम् ꠱ इयालाककाै जना ꠱ rajju-sarpa-visarpaṇam (16) iti āhuḥ lkiklaukikā janāḥ (17) (Doubt) The thought, "I am unchanging By such knowledge , worldly suffering comes to an consciousness" is illusory. end. There is a saying that sacrifice offered to a (Reply) Who denies it? The movement of a rope- deity must be appropriate to that deity. snake is not accepted as real. अयमयपरावमे ् परामपराे े च ayam iti aparokṣatvam parokṣam aparokṣam ca उयतयते चचददे ु यताम ् ꠰ ानमानमय द ꠰ ucyate cet tat ucyatām jnānam ajnānam iti adaḥ वयकाशचैतयम् िनयापरापे ेऽप svayam-prakāśa-caitanyam nitya-aparokṣa-rūpe api अपराे सदा यत ꠱ य याशम े यथा ꠱ aparokṣam sadā yataḥ (21) dvayam syāt daśame yathā (22) (Doubt) The word 'this' (()in the verse) refers to Even thouggyy,h it is always directly known, we speak of something knowable. the Self as being known directly or indirectly, or as ((py),Reply) True, because consciousness is being known or unknown, as in the story of the tenth self luminous and directly experienced. man. न मृता े दशमाऽतीिते वमेव दशमाऽसीिते na mṛtaḥ daśamaḥ asti iti tvam eva daśamaḥ asi iti वावचनुवावचन तदा ꠰ गणयवा दशदशतत ꠰ śrutvāāpta-vacanam tadā gaṇayitvā pradarśitaḥ परावे ने दशम अपरातयाे ावा paroksatvena daśamam aparokṣatayā jnātvā वे वगादला कवते ् ꠱ ययेव न रादिते ꠱ vetti svarga-ādi-lklokava t(26) hṛṣyati eva na roditi (27) When told, "The tenth is not dead," he has indirect When told, "You are the tenth,,g," after being shown, knowledge of the tenth, like knowledge about having counted, and gaining direct knowledge, he heaven, etc. stoppygs crying and re joices. अानावितवृ ेप ससारासच सन् ajnāna-āvṛti-vikṣepa- saṃsāra-āsakta-cittaḥ san वधानतयृ ꠰ दाभास कदाचन ꠰ dvividha-jnāna-tṛptayaḥ cidābhāsaḥ kadācana शाकापगमे इयेते वयकाशकटथवयकाशकू टथ śoka-apagamaḥ iti ete svayam-prakāśa-kūṭastham याजनीयादािने ꠱ वतव नवै वययमे ् ꠱ yojanīyaḥ cit-ātitmani (28) svattttattvam na eva ve tti ayam (29) In knowingg, the Self, there are seven stag es: Reflected consciousness, with a mind absorbed in ignorance, covering, projecting, indirect knowledge, worldly activities, does not know its true nature as direct knowledgg,e, cessation of gg,rief, and perfect self evident unchanggging consciousness. contentment. न भाित नात कू टथ अत कू टथ इयादाै na bhāti na asti kūṭasthaḥ asti kūṭasthaḥ iti ādau इित व स त ꠰ परापराे ववे वावायाया ꠰ iti vakti prasaṅgataḥ parokṣam vetti vārtayā कता भााहमीिते पाकटथपाकू टथ एवा kartā bhoktā aham asmi iti paścāt kūṭasthaḥ eva asmi वेप ितपत े ꠱ इयेव वे वचारत ꠱ vikṣepam pratipa dya te (30) iti evam vetti vicārataḥ (31) "Unchanggging consciousness does not app ear or One gggains indirect knowledge that unchanggging exist" are conclusions due to covering. "I am the consciousness exists from teachings. Then through doer and enjjyoyer" are conclusions due to p roj ection. self-inqqy,uiry, one directl y knows "I am unchanggging consciousness." कता भाे े येवमाद अमागेण वचायाथ kartā bhoktā iti evam ādi amārgeṇa vicārya atha शाशाकजातकजाते मितमुित ꠰ नात ना े भाित चचयसायसाे ै ꠰ śoka-jātam pramuncati na asti no bhāti ca iti asau कतकृ त कयकृ य ापणीय वपरतयवितर् kṛtam kṛtyam prāpaṇīyam viparīta-vyavahṛtiḥ ामयेव तयित ꠱ अवतृ े कायमयते ꠱ prāptititam iti eva tuṣyati (32) āvṛteḥ kāryam iṣyate (36) One is freed from notions of being doer and enjjyoyer Due to imppproper inq uiry, to conclude "Unchang gging which cause suffering. One feels content having consciousness does not exist or appear" is accomplished all to be accomppgglished and gaining all incorrect thinkinggg due to covering. to be gained. देहयचदाभास ानयेन नेऽन् deha-dvaya-cidābhāsa- jnāna-dvayena naṣṭe asmin पा े ववपेप ईरत ꠰ अान े तकृ तावितृ ꠰ rūpaḥ vikṣepaḥīritaḥ ajnāne tat-kṛta-āvṛtiḥ कतृवाखल शाकेे न भाित नात चये ेषा kartṛtva-ādi-akhilaḥ śokaḥ na bhāti na asti ca iti eṣā ससारायाऽये बधक ꠱ वधाप वनयित ꠱ saṃsāra-ākhyaḥ asya bdhkbandhakaḥ (37) diidhdvividhā api vinaśyati (44) Identification of reflected consciousness with the When iggyynorance is destroyed by the two kinds of body and mind is called projection. It causes one's knowledge, its effects - covering and the notion 'It bondage to doership,,g etc. and to the suffering of does not appear or exist' - also perish. worldly life. पराानताे े नयेद् अभानावरण े ने parokṣa-jnānataḥ naśyet abhāna-āvaraṇe naṣṭe असवावहहतृ तताे ता ꠰ जीववाराजीववारापसपसे यात ् ꠰ asattva-āvṛti-hetutā jīvatva-āropa-saṃkṣayāt अपरााननायाे कतवाखलृ शाके aparokṣa-jnāna-nāśyā kartṛtva-ādi-akhilaḥ śokaḥ भानावहृ ते ता ꠱ ससाराय िनवतत े ꠱ hi abhāna-āvṛti-htthetutā (45) saṃsāra-ākhyaḥ nittivartate (46) Indirect knowledggye destroys the notion that it does When the covering is destroyy,ed, due removing the not exist. Direct knowledge destroys the notion that projection of individuality, the suffering of worldly it does not appear. life due to doership, etc. is removed. िनवृ े सवससारे अयमयपरावमे ् nivṛtte sarva-saṃsāre ayam iti aparokṣatvam िनयमवभासनातिनयमुवभासनात ् ꠰ उ तवध भवभवतते ् ꠰ nitya-muktatva-bhāsanāt uktam tat dvividham bhavet िनरशािनरशा भविे िृ वषयवकाशवाद् niraṅkuु śā bhavet tṛptiḥ viṣaya-svaprakāśatvāt पनु शाकासमे ुवात ् ꠱ धयायेव तदणात् ꠱ punaḥ śoka-asamudbhavāt (47) dhiyā api evam tttat īkṣaṇāt (49) When worldlyyg suffering is destroyyyed by the The direct knowledge of the Self as 'this' (in the revelation of one’s eternal freedom, unfettered verse) is twofold: the Self is self luminous, and the contentment is gained due to the absence of intellect perceives it as self luminous. suffering. पराानकाले ेऽप अह ेयनुय parokṣa-jnāna-kāle api aham brahma iti anullikhya वषयवकाशता ꠰ ातीयातीयवमेवमखुखतते ् ꠰ viṣaya-svaprakāśatā brahma asti iti evam ullikhet समा वकाशम् पराानमे ते samā brahma svaprakāśam parokṣa-jnānam etat na अतीयेव वबाधनाते ् ꠱ ात बाधािनपणात ् ꠱ asti iti evam vibo dhanāt (50) bhrāntam bādha-anirūpaṇāt (51) With indirect knowledgg,e also, the self luminous Indirect knowledgg,e, knowing 'Brahman exists' but nature is the same, due to the knowledge that the not 'I am Brahman', is not erroneous because it self-luminous brahman exists. cannot be negated.

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