Notes from Pancadasi by Sri Vidyaranya Swamy- Part 1

I started reading the Pancadasi by Sri Vidyaranya Swamy (translated by Swami Satyananda and published by Sri Rama Krishna Math) and was spell bound with the initial few points made in the very first chapter.

I have hardly started it and I already made some notes and was very eager to start capturing them on the blog.

Firstly- the introduction to Vidyaranya Swamy- which is quite well documented- just a quick note here.

He was the head of the Sringeri Math (started by Adi Sankara) from 1377-1386 AD. He was also known as Madhvacharya. 

Another fondness I have with him - and the reason I bought this book some years back in a temple in the US is his link to my hometown- and my grandfather Sri Pamulaparthi Sadasivaa Rao along with other scholars had conducted a Vidyaranya Vidwat Ghoshti some decades ago. 

As the history tells, Vidyaranya was the main reason for establishment of the Vijayanagara Empire by reforming the previously Kakatiya Dynasty's remnant members Hakka (Harihara Raya) and Bukka (Bukkaraya). 

Coming to the Pancadasi- what I discovered is (after just starting the book), this is a text with 15 chapters hence the name. It is divided into 3 sections of 5 chapters each and is all about explaining Advaita in logical way. Wikipedia has a very detailed description of the same.

Chapter 1: Tattva Vivekaha (The differentiation of the real principle)

1. 3 states of being: waking, dream state and deep sleep. In all these 3 states- the common entity that experiences events, the "perceiver", is the Consciousness.

2. The consciousness does not change with time- "neither sets nor rises".

3. This consciousness, which is our Self is of the nature of Supreme bliss for it is the object of greatest love, and love for the Self is seen i every man, who wishes, 'May I never cease to be', 'May I exist forever'. (Chapter 1, Sloka 8: Iyamatma....)

4. Individual Self is of the nature of existence (sat), consciousness (cit) and bliss (ananda).

Basically above statement is concluded when comparing Self with Brahman (Almighty), in the sense that first establishing that Self is the nature of highest bliss - and there fore similar to Brahman, who is also of the same nature.

It is logically argued that, if this nature of Self is not known- then nobody would love themselves (most). However, generally everybody loves themselves naturally. That means in some way it is recognized about the immense bliss associated with the inner self. However it is not known to everybody- because they also are attracted to objects (things, people etc)  in the outer world. So although it is evident of the true nature of Self, it is also not that too evident. Because of some kind of "noise" that dilutes the true voice that is familiar but faint. An "obstruction" is what the author and translator calls it.

Here is where the concept of Avidya and Maya is explained in the most beautiful way.