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: ||
