Friday 25 September 2020

Athmabodham - Sri Adishankaracharya Virachitham – 16 -30

 



 

Chapter – 2 – Athmabodham – 16 -30

 

The constant discussion and argument on the supreme Bhramam/Yukthivichara of the knowledge of all-pervasive supreme Bramham would provide the knowledge of Athman/soul that is different from the Panchakosha, like the harvested crops, undergo various processes to get finished product rice. The supreme Bhramam is omnipresent but does not shine in everywhere in an equal manner, the mind and intellect which is in constant contemplation and meditation upon that supreme Bhramam achieves the results, like the dust-free mirror reveals the clear image of the viewer. The Athman/soul is the sole witness of the Jeeva, it supervises the deeds of mind, intellect, Gnana, Karma Indhriyas, in the short soul is the sole-witness of mind, words, and deeds, like the King, supervises the administration of the Kingdom, does not personally engage in it.  The Gnana and Karma Indhriyas, mind and intellect are the engages in activities, but the Athman/soul is free from deeds, ignorant does not understand the truth, like the clouds covered moon gives out the false notion of the movement of the moon. The mind and intellect engages in the deeds according to the knowledge achieved about that all-pervasive supreme Bhramam which is eternal and changeless, like the daylight /sunlight wakes up the Jeeva and inspires to perform the Karma. The ignorant imposes the blame on the pure Athman which is supreme consciousness, responsible for the performance of deeds by the words, mind, and deeds, like the scattering clouds blame the sky. The ignorant put blame on the supreme Bhramam as the Karththrithva/doer and Bhokthriththva/consumer, like the movements on the surface of water puts blame on the Chandra’s scattered images on the surface of the water.  Raga/lust and desires, Iccha/yearning, Sukha/happiness, Dhukham/sorrow, reflects while the intellect is active, but when the Jeeva falls asleep the intellect becomes inactive,  Jeeva does not feel any of the emotions, hence Athman/soul cannot be blamed for this, the intellect is responsible for it.  The supreme Bhramam is Sath/eternal, indestructible/ changeless, Chith is supreme consciousness, Anandham/supreme bliss, and it is pure like the sun has the nature of brilliance, water has the nature of coolness, and the fire has the nature of heat. The Athman has the nature of Sath, Chith, Ananda, which is the source of the functioning of the intellect and deeds of Jeeva. The Athman is free from deeds; the intellect cannot work as it own, the ignorant with the false notion believes that the intellect is Jjatha/knower and Dhrashta/viewer. The Jeeva get the wrong idea of the rope as the snake gets frightful, in the same manner, the Jeeva misunderstand them as Jeevathma and gets bewildered, once it understands the real nature of Jeeva as Paramathma all the trepidation would get removed. The Athman/soul is the source of the functioning of mind and intellect, Karma and Gnanendhriyas, hence the Jeeva witness the Prakrithi and it's diversified nature. The mud-pot and Deepa are Jadavasthu, the Athman in self-illuminating causes the functioning of the mind and intellect, Ahamkara, Karma and Gnanendhriyas. The Athman/soul is self-illuminating and supreme consciousness does not require any support system to lighten it, like a Deepa which is giving out the light does not require another Deepa for its existence. The Jeevathma and Paramathma has no difference at all, the mind, intellect, Gnana and Karmendhriyas, cannot be compared with it, hence the sacred scriptures, Veda and Vedanta describes that supreme Bhramam as ‘Nethi Nethi’.

 

 

Vapusthushadhibhi: Koshairyuktham Yukthyavaghathatha: | Athmanamantharam Shudhdham Vichichyaththandulam Yadha ||

 

Sadha  Sarvagathoapyathmano Na Sarvathravabhasathe | Budhdhavevavabhasathe  Swaccheshu Prathibimbavath ||

 

Dheham Indhriyam Mano Budhdhi Prakrithibhyo Vilakshanam | Thadhvriththi Sakshinam Vidhyadhathmanam Rajavath Sadha ||

 

Vyapritheshvindhriyeshvathma  Vyaparivavivekinam | Dhrishyatheabhreshu Dhavathsu Dhavanniva  Yadha Shashi ||

 

Athma Chaithanyamashrithya  Dhehendhriya Manodhiya: | Swakriyarththeshu Varththanthe  Sooryalokam Yadha  Jana: ||

 

Dheha Indhriya Gunan Karmanyamale Sacchidhathmani | Adhyasyanthya Vivekena Gagane Neelathadhivath ||

 

Ajjyanan Manasopadhe : Karththrithvadheeni Chathmani | Kalpyantheambugathe  Chandhre  Chalanadhi Yadhambhasa: ||

 

Raga Iccha Sukha Dhukhadhi Budhdhau Sathyam Pravarththathe | Sushupthau Nasthi Thannashe  Thasmadh Budhdhesthu Nathmana: ||

 

Prakasho Arkasya Thoyasya Shaithyamagner Adhoshnatha | Swabhava: Sacchidhanandha Nithya Nirmalatha Athamana: ||

 

Athmana: Sacchidhamshashcha Budhdher Vriththirithi Dhvayam | Samyojya Cha Vivekena Janameethi Pravarththathe ||

 

Athmano  Vikriya  Nasthi  Budhdher Bodho Na Jathvithi | Jeeva: Sarvamalam Jjathva  Jjatha Dhrashtethi Muhyathi ||

 

Rajju Sarpavadhathmanam Jeevam  Jjathva  Bhayam Vaheth | Naham Jeeva: Parathmethi JJatham Chennirbhayo Bhaveth ||

 

Athmavabhasayathyeko  Budhdhyadheenindhriyanyapi | Dheepo Ghatadhivathswathma  Jadaisthair Navabhasyathe ||

 

Swabodhe Nanya Bodheshcha Bodharoopathayathmana: | Na Dheepasyanya Dheepeshcha Yadha  Swathma Prakashane ||

 

Nishidhya Nikhilopadheen Nethi Netheethi Vakyatha: | Vidhyadhaikyam Mahavakyair Jeevathma Paramathmano: ||