Br. Pranipata Chaitanya pranipata at hotmail.com
Mon Feb 14 09:36:53 CST 2011

```> In the first chapter of Vedantapanchadasi, Vidyaranyswami [1] specifically
> states that Atma must be differentiated from the five kosas using the
> Anvaya-vyatireka method. In the next sloka [2], he distinguishes the
> sthUlaSarIra, the gross body from Atma using that logic. As per the logic
> in
> that sloka
>
> Va) Anvaya: In the dreaming state the gross body is absent but the Atma is
> manifest (on account of its sAkshitva - as explained by the
> commentator Ramakrishna, a disciple of Vidyaranyaswami).
> Vb) Vyatireka: In the same state, the Atma is present, but the gross body
> is not
> manifest.
>
> (I am unable to make out the difference between a) and b) and was unable
> to find
> any directionality of causation or such hints either from the Sanskrit
> commentator or the English translator - but that is a different issue, one
> that
> has to be resolved with a Guru).
>
and would be
> thankful for any pointers.
>
> Regards
> N. Siva Senani
>

Hari Om Shri Shiva Senani ji and Shri Sadanandaji, Pranaams!

the terms avvaya and vyatireka is used in pancadashI in the sense of
anuvritti and vyAvritti. (anvaya-vyatireka-shabdAbhyAm anuvritti-vyAvrittI
ucyete - vyAkhya)

With the terms anuvritti and vyAvritti the method of discriminating Atman is
explained by AcAryaji in shloka 7 of dakShiNAmUrti-stotram bAlyAdiShu api
explains the method in detail.

..............................................

svAtmAnaM prakaTIkaroti bhajatAM yo mudrayA bhadrayA
tasmai shrIgurumUrtaye nama idaM shrIdakShiNAmUrtaye ..

jAgrat-svapna-suShupti-mUrchhA-janma-jarA-maraNa-rUpAsu , tathA anyAsu api
avAntarAsu darshana-shravaNAdi rUpAsu kartR^itva bhoktR^itva-rUpAsu ca
sarvAsu avasthAsu dashAsu , vyAvR^ittAsu parasparaM vyAvartamAnAsu ,
anuvartamAnaM anugatatayA sarvasu avasthAsu vartamAnam.h .

ayaM bhAvaH - yaH hi asatya-jaDa-anAnanda-rUpAsu sarvAsu avasthAsu
vyAvartamAnAsu yaH ahaM suptau svapnam-adrAkShaM saH aham idAnIM jAgarmi iti
avasthAtraye yaH ahaM bAlaH yuvA ca abhUvaM saH aham idAnIM vR^iddhaH asmi
iti bAlyAdiShu api ca satvena anuvartamAna anubhUyate tathA draShTR^Itvena
abhimateShu cakShurAdiShu vyAvartamAneShu svayaM tat-sakala-sAkShitvena yaH
prIti-viShayaH sarvasheShitvena niratishaya-prIti-viShayatayA
Atmatvena abhimateShu dehAdi-bhoktR^i-anteShu ca vyAvartamAneShu yaH svayam
ahaM-buddhim-avyabhicaran.h sadA Atmatvena anuvartamAnaH anubhUyate tataH
AtmA iti .

tathA ca tApanIya shrutiH -- taM vai etam AtmAnaM jAgrati asvapnam
asuShuptaM svapne ajAgratam asuShuptaM suShupte ajAgratam asvapnaM turiye
eva cakShuShaH draShTA shrotasya draShTA vAcaH draShTA manasaH draShTA
buddheH draShTA prANasya draShTA tamasaH draShTA sarvasya draShTA iti .

etat eva Aha aham iti antaH sphurantaM sadA iti . antaH - sharIrAdiShu
sphurantaM bhAsamAnaM upalakShaNam etat.h satvena priyatvena ca sadA
sphurantam iti api draShTavyam.h .. evaMbhUtaM pratyag-AtmAnaM yaH -
parameshvaraH svAtmAnam eva svaM -- satyaM dnyAnam anantaM brahma ,
vidnyAnam AnandaM brahma , ityAdiShu shrutiShu saccidAnanda Atmakatvena
trividha-paricchheda-shUnyatayA ca prasiddhaH parameshvaraH eva AtmA -
svarUpaM yasya pratyag-AtmanaH na tu kartrAdi-rUpeNa pratIyamAnaH AtmA saH
svAtmA taM svAtmAnaM brahma-abhinnam iti yAvat.h bhadrayA shobhanayA mudrayA
kara-kalita-dnyAna-mudrayA bhajatAM svabhaktAnAM prakaTIkaroti - teShAM
pratyag-AtmAnaM brahma-svarUpatvena aprakaTaM prakaTaM karoti sphorayati ..
tasmai          namaH ..

anuvartamAnaM sadA antar-aham iti sphurantaM bhajatAM (pratyagAtmAnaM ) yaH
bhadrayA mudrayA svAtmAnaM prakaTIkaroti tasmai        namaH iti anvayaH ..
7..
...................................................

The advaita-vedaAnta also uses the anvaya-vyatireka-nyAya like others for
teaching the sAdhya thro anumAna-pramANa. That much alone is the similarity.

In Shri Guru Smriti,
Br. Pranipata Chaitanya

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