Chapter – 4 – Athmabodham – 46 – 68
The knowledge of supreme Bhramam resides
as a soul in living beings removes the ignorance of ‘I’ consciousness and body
consciousness, as the brilliance of Surya, removes the darkness. The supreme
Yogi, with the knowledge of all-pervasive Bhramam/Gnanachakshush, experiences the
omnipresent Bhramam in living and non-living things/oneness-in-All. The Jjyani
witnesses the presence of the Bhramam in the entire Universe, that is not different from the supreme soul resides in the Jeeva, like the mud pot created
out of the mud has no separate existence from the mud, hence the Jjyani
witnesses ‘Oneness-in-all’. The
Jeevanmuktha leaves the interest in the worldly matters, bondage, and body
consciousness, and gets freed from attributes, and immerses in the supreme Bhramam,
which is absolute bliss/Sacchidhanandaroopa and remains that supreme
bliss/Bhramam, as the worm lives in the association of Bhramara/honey bees,
assumes the form of the same. The Yogi
takes pleasure in the ‘Athmarama’/supreme soul, leaving Raga/lust and desires,
Dhvesha/hatred; jealousy etc. achieve the supreme state of serenity and
effortlessly crosses the unfathomable ocean of worldly existence. The Yogi does not take interest in Prakrithi/worldly
matters and bondage that has impermanent nature, they immerse in the
contemplation of ‘Athmaramam’ and shines like that supreme consciousness, as
the earthen lamp kept inside the mud pot with a hole. The ascetic who lives in the material world
remains untainted like the sky, they remain free from emotions, impurities, and
attributes. These ascetics who is Sarvajja acts like a Mooda/insane, and move
like wind/unattached. The Jjyani whose
Prarabdhakarma ends immerse in the all-pervasive Bhramam, the
Karanashareera/Upadhi/ made of essential five elements suffuses in the Agni,
Vayu, Earth, Ether, and water respectively.
The supreme Bhramam is the highest of the achievement of a Jeeva, it is
the highest of the comfort and luxuries, and it is the foremost of the
knowledge. The supreme Bhramam is the
foremost to observe, and the Jeeva attained union with the supreme Bhramam need
not hurl in the vicious cycles of repeated births. The knowledge of supreme
Bhramam which is all-pervasive, omniscient, sole-witness, eternal, changeless,
pure, and unblemished, free from Janma, Dhukha, Jara, Maranam is the foremost
among the knowledge. The supreme Bhramam
is all-pervasive, flawless, Sacchidhananda, Adhvaya, Anantha, Nithyam, and Ekam.
The supreme Bhramam is Adhvaya, Akhanda,
Anandha is eulogized by Veda, Vedanta, and Upanishad, it is the essence of The universe and its living beings. The Lord
Bhrama and deities enjoy the eternal bliss of the minuscule part of that
all-pervasive supreme Bhramam. The
all-pervasive Bhramam is the source of the functioning of the Prana, mind,
intellect, Ahamkara, Karma, and Gnanedhriya, it is like the butter suffused in
the milk. The supreme Bhramam has no
specific appearance, it is not minuscule, or massive, long or short, free from
Janma, Jara, Marana, Dhukha, attributes, and color, it is eternal and changeless. The all-pervasive supreme Bhramam is the
cause for all the causes, it is the
essence of the Universe and it is the living beings, and it has self-illuminating
nature which causes the Sun to gives out the brilliance, Agni releases heat, in
this way, the supreme Bhramam illuminates the whole Universe with its
brilliance. The supreme Bhramam is the essence
of the Universe, is incomparable, all-pervasive, and there is nothing other
than the omnipresent Bhramam in this Universe.
The lack of knowledge of Bhramam pushes the Jeeva into illusion like
the sun rays cause reflection of water on the desert. The knowledge of Paramarththa Thaththva
provides understanding about the nature of the supreme Bhramam which has no
dual forms and Sacchidhanandhaswaroopa/supreme bliss, it imparts the knowledge
of Bhramam which is all-pervasive, and whatever seen and heard is nothing other
than the Bhramam. The Jjyani envision the
supreme Bhramam as all-pervasive, and Sacchidhanandharoopa. The ignorant do not realize the nature of
Bhramam, like a blind cannot witness the brilliant rays of the Sun. The Jeeva who is immersed in Shravana and
Manana/Shravanam, Keerthanam, Mananam, Archanam, Padhasevanam, Vandhanam,
Dhasyam and Athmanivedhanam/ achieves the supreme knowledge of Bhramam, that
burns the impurities/ego, lust, desire, jealousy, greed, etc.. In the fire of
wisdom, and shines as Jeevanmuktha, like the gold heaved into the blazing fire gets
removed its impurities and shines brilliantly.
The knowledge of supreme Bhramam which is all-pervasive and the essence
of Universe, resides as a soul in Jeeva, removes the darkness of ignorance and
illuminates and spread lights all around.
The Jeeva who is free from all the Karma, and does not bound by the directions,
zone, and time, immerse in the constant contemplation and take shelter in
that Theertha like all-pervasive supreme Bhramam, which has no duality, free from
afflictions have the nature of supreme bliss and pure, and the Jeeva remains
Sarvajja, Sarvavyapi, and eternal.
Thathva Swaroopanu Bhavathdhuthpannam
Jjanamanjjasa | Aham Mamethi Chajjanam Badhathe Dhigbhramadhivath ||
Samyak Vijjanavan Yogi Swathmanyevakhilam
Jagath | Yekam Cha Sarvam Athmanam
Eekshathe Jjana Chakshusha ||
Athmaivedham Jagath Sarvam Athmanoanya Na
Vidhyathe | Mridho Yadhvath Ghatadheeni Swathmanam Sarvameekshathe ||
Jeevan Mukthasthu Thadhvidhvan
Poorvopadhi Gunamsthyajeth | Sacchidhananda Roopathvath Bhavedh Bhramara
Keetavath ||
Theerthva Moharnnavam Hathva Raga Dhveshadhi Rakshasan | Yogi Shanthi
Samayuktha Athmaramo Virajathe ||
Bahya Nithya Sukhasakthim Hithvathma
Sukha Nirvritha: | Ghatastha Dheepavathsvastham Swanthareva Prakashathe ||
Upadhisthoapi Thadhdharmairaliptho
Vyomavanmuni: | Sarva Vimoodavath Thishteth Saktho Vayuvacchreth ||
Upadhi Vilayath Vishnau Nirvishesham
Vishen Muni: | Jale Jalam Viyath Vyomni Thejasthejasi Va Yadha ||
Yallabha Naparo Labho Yath Sukhannaparam
Sukham | Yajjanannaparam Jjanam
Thadh Bhramyethyavadharayeth ||
Yath Dhrishtva Naparam Dhrishyam Yadh Bhoothva Na Punarbhava: | Yajjathva
Naparam Jjeyam Thadh
Bhramethyavadharayeth ||
Thiryagoordhvamadha: Poornnam
Sacchidhanandhamadhvayam | Anantham Nithyamekam Yath Thath Bhramethyavadharayeth
||
Athadhvya Vriththiroopena Vedanthair
Lakshyathe Adhvayam | Akhanda Anandham Yekam Yath Thath Bhramethyavadharayeth
||
Akhanda Anandaroopasya Thasyanandhalavashritha:
| Bhramadhyastharathamyena Bhavanthya Anandhinoakhila: ||
Thadhyuktham Akhilam Vasthu
Vyavaharasthadhanvitha: | Thasmath Sarvagatham Bhrama Ksheere Sarpirivakhile ||
Ananvasthoolamahrasvamdheergham Ajam
Avyayam | Aroopa Gunavarnnakhyam Thadh Bhramethyavadharayeth ||
Yadhbhasa
Bhasyathearkadhi Bhasyairyaththu Na Bhasyathe | Yena Sarvam Idham Bhathi
Thadh Bhramethyavadharayeth ||
Swayam Anthar Bhahir Vyapya Bhasayan
Akhilam Jagath | Bhrama Prakashathe Vahni Prathapthayasa Pindavath ||
Jagadhvilakshanam Bhrama Bhramanoanyanna
Kinchana | Bhramanyathbhathi Chenmithya Yadha
Maru Mareechika ||
Dhrishyathe Shrooyathe Yadhyath Bhramanoanyanna Thath Bhaveth | Thaththva Jjyananshcha Thath Bhrama Sacchidhanandham Adhvayam ||
Sarvagam Sacchidhathmanam Gnana Chakshur
Nireekshathe | Ajjyana Chakshurnekshetha Bhasvantham Bhanumandhdhavath ||
Shravanadhibhir Udheeptha Gnanagni
Parithapitha: | Jeeva: Sarvamala Muktha: Swarnnavadhyothathe Swayam ||
Hridhakashodhitho Hyathma Bodhabhanusthamo Apahrith | Sarvavyapi
Sarvadhari Bhathi Bhasayathe Akhilam ||
Dhigdheshakaladhyanapekshya Sarvagam |
Sheethadhihrinnithya Sukham Niranjjanam | Ya: Swathma Theertham Bhajathe Vinishkriya: | Sa Sarvavith Sarvagatho
Amritho Bhaveth ||
||Ithi Shankaracharyavirachitham
Athmabodha: Samaptham ||
