Chapter – 3 – Athmabodham – 31 – 45
The supreme Bhramam is indestructible
resides as a soul in Jeeva, the Prakrithi and all those Dhrishya viewed are mere
illusion, that has fleeting nature like the water bubbles. The supreme soul has
no death, birth, or Jara, it is free from changes and emotions, Shabdha and
Vishaya. The supreme soul is different from the mind, intellect, and Ahamkara;
hence the supreme soul is free from Dhukha/grief, Raga/lust, and desires,
Dhvesha/hatred, and Bhaya/fear and anxieties. The Athman is not defined as Prana
of mind/intellect; it is pure and free from afflictions. The Athman/supreme Bhramam is the source of
Prana, intellect, mind, sense, sky, air,
Agni, water, Universe, and the Prithvi. The supreme Bhramam is Nirguna/lack of attributes, Nishkriya/free
from Karma, Nithya/eternal, free from impurities, it is innocent, changeless,
has no specific appearance, and it is Muktha as well. The supreme Bhramam is
all-pervasive, changeless, impartial, free from attachments, it is pure and
Achala as well. The supreme Bhramam/Parambhramam is Nithyashudhdha/always free,
Nithyamuktha/free from attachments, Eka/lack of duality, Akhanda/indivisible,
Adhvaya/lack of duality, Sathya/truth and Gnana/wisdom, and eternal as well. The practice of “I am that all-pervasive
supreme Bhramam” would bring outstanding results in Sadhaka, like the medicines
cure the illnesses; it removes ignorance and the Vikshepa/distraction caused by
it. The Jeeva who is Viraktha/have no interest in worldly matters and bondage should practice perfect control over sense and sincerely contemplate that
supreme Bhramam which is eternal, resides as a soul in living beings. The
intelligent understand the destructible nature of the Prakrithi, sincerely contemplate
upon the all-pervasive and pure Bhramam. The Jjyani who has profound knowledge
of Paramarththa Thaththva, will not take
interest in appearances, colors,/worldly matters, and leave all the attachments,
lives in isolation, and constantly contemplates upon that supreme Bhramam which
is eternal bliss, and achieve union with the Chidanandhaswaroopa. The Athman is Chidanandaswaroopa/supreme
consciousness, therefore Jjyani does not find a difference in knowledge and
Vasthu, Athman is self-illuminating resides as a soul in living beings, is the
source of the functioning of the mind, intellect, Ahamkara, Karma, and Gnanaindhriyas.
In this way, the Jjyani constantly contemplate upon that all-pervasive supreme
Bramham like Arani/constant friction of the two wooden pieces produces Agni,
the supreme wisdom like fire produces from it, and eventually, it burns down the
ignorance. The brilliance of sunrise removes the darkness; the Gnana/wisdom removes
the ignorance, the self-illuminating Athman comes into vision. The Athman/soul
is eternal, the ignorance creates a wrong perception of that Bhramam, like a sudden
feeling of the loss of ornament adorned on the neck, forces immediate search and
feels the presence of it, as if something lost has achieved. In the same
manner, when the ignorance in the Jeeva disappears with the constant practice
of meditation and contemplation, they realize the presence of all-pervasive
supreme Bhramam. In fact, the Athman is eternal; therefore it is neither
getting lost nor found when the Jeeva understands the real nature of Bhramam
resides as souls that have no death, birth, Jara, change, etc. would get relieved
from all the illusions. Otherwise, the
Jeeva drenched in worldly matters and bondages remains soaked in illusion like the stone pillar gives out the presence of human in the dim light.
Avidhyakam Shareeradhi Dhrishyam
Budhbudhavathksharam | Yethadhvilakshanam Vidhyadhaham Bhramethi Nirmalam ||
Dhehanyathvanna Me Janma Jarakarshyalayadhaya: | Shabdhadhi
Vishayai: Sango Nireendhriyathaya Na Cha ||
Amanasthvanna Me Dhukha Raga Dhvesha
Bhayadhaya: | Aprano Hyamana: Shubhra Ithyadhi Shruthishasanath ||
Yethasmath Jayathe Prano Mana: Sarvendhriyani
Cha | Kham Vayur Jyothirapa: Prithvi Vishvasya
Dharini ||
Nirguno Nishkriyo Nithyo Nirvikalpo
Niranjjana: | Nirvikaro Nirakaro Nithyamukthoasmi Nirmala: ||
Ahamakashavath Sarvam Bahir Anthar
Gathoachyutha : | Sadha Sarvasama:
Sidhdho Ni: Sango Nirmalo Achala:
||
Nithya Shudhdha Vimukthaikamakhanda
Anandha Adhvayam | Sathyam Gnanam Anantham Yathparam Bhramahameva Thath ||
Yevam Nirantharabhyastha Bhramaivasmeethi
Vasana | Harathya Vidhya Vikshepan Roganiva Rasayanam ||
Vivikthadhesha Aseeno Virago Vijithendhriya: | Bhavayedhekam
Athmanam Tham Ananthamananyadhi: ||
Athmanyevakhilam Dhrishyam Pravilapya
Dhiya Sudhi: | Bhavayeth Yekam Athmanam Nirmalakashavath Sadha ||
Roopa Varnnadhikam Sarvam Vihaya
Paramarththvith | Paripooornna Chidhanandha Swaroopena Avathishtathe ||
Jjathru Gnana Jjyea Bhedha: Pare Nathmani Vidhyathe | Chidhanandhaika
Roopathva Dheepyathe Swayameva Thath ||
Yevamathmaranau Dhyanamadhane Sathatham
Krithe | Udhithava Gathirjjwala Sarvajjanendhanam Dhaheth ||
Aruneneva Bodhena Poorvam Santhamase Hrithe | Thatha Avirbhaveth Athma
Swayamevamshumaniva ||
Athma Thu Sathatham Prapathoapya
Prapthavadha Vidhyaya | Thannashe
Prapthavath Bhathi Swakandabharanam Yadha ||
Sthanau Purushavath Bhranthya Kritha Bhramani Jeevatha | Jeevasya Thvaththike
Roope Thasmin Dhrishte Nivarththathe ||
