Chapter 4 – 2 – Bhashyam – Jeevathma and
Paramathma Thaththva – Yogi and Anathman - The splendor of a Yogi
Sage Sanathkumara speaks “Oh! Rajan, I
shall describe the Jeevathma and Paramathma Thaththvam. The Yogis with the practice of extreme penance, Tapasya, vow, austerities, and Gnanayoga perceive
the all-pervasive and eternal Supreme Bhramam, as the cause of the Universe,
living and non-living things, essential elements such as Air, Earth, Water,
Fire, and Ether. Bhagavan Manu says the Universe and five essential elements
were initiated from that supreme Bhramam, further the Sthoola Dhehadhi/living
things were created, with the presence of the Paramathma Paramambhramam as
Athman/Jeevathma in it. The Jeeva with
the influence of Maya/illusion forgets the real nature of ‘self’ as Sath/indestructible,
Chith/pure, Sadhanandha/supreme bliss, Adhvatheeya/has no dual forms,
Paramathma Parambhramam resides as a soul in it and becomes Anathman/lack of
knowledge of ‘self’, drenched in the material matters, welfare, possessions,
people, family, children, wife, companion, relative, wealth, richness, fame
etc., undergoes constant sufferings of worldly existence, in this way the
ignorant Jeeva chases after material welfare and sensual pleasure which has
fleeting nature, and suffers from constant miseries and grief, eventually hurl
into the vicious cycles of rebirth. The Yogi perceives that all-pervasive
supreme Bhramam who is the cause of the Universe and its living beings, and the
nature of it as Sacchidhanandha Paramathma Paramambhramam. The Shruthi affirms
the presence of that Paramathma Paramambhramam as the Jeevathma tastes the
fruit of its Karma in the form of happiness and grief, and the Paramathma
remains unhurt of any the Karma of the Jeeva, like the two birds, one is
Paramathma sitting on the top of the branch of a tree in utmost silence, and
another one Jeevathma sitting on the lower branch constantly twittering on the
grief and miseries. The Yogi who has won over sense, no interest in worldly
matters and bondage perceives that supreme Lord, Paramathma that is free from
afflictions, pure, and Sacchidhanandhaswaroopa and immerses in the ‘Athmarathi’.”
The Nature of a Yogi –
Sage Sanathkumara speaks “ Oh! Rajan, the
Yogi envisions that Paramathma Parambhramam is eternal, that supreme Bhramam
Parameshwara is Dhruva/changeless, Avyayakarma/indestructible, and free from
Karma, his marvelous body represents the three worlds, he is settled on the
grand chariot like the body, he is
Kethuman/Prajja, Dhivya/Aprakritha, Ajara/free from birth, aging,
illnesses or death, is Dhyothanathmaka/shines as Athman, Anudhitha/invisible,
Anasthamitha/changeless, Gnanathma/supreme wisdom, Poornanandhabhramam, are
pulled by Ashwa/horses like Indhriyas/sense. This Indhriya has nature to
get easily wedged on the things, people material matters, etc. The
intellectuals, Yogis, noble souls, with the practice of self-control/Dhama,
Shama, Shuchi, etc. achieve perfect control over the sense, will not take pleasure in worldly
matters, wealth, or bondage. The Kadavalli
says “ Athman is Rathi/charioteer, the body is Ratha/chariot, and the intellect
is the co-charioteer/Sarathi, mind as the controller to put a break on unwarranted
desires and redundant thoughts, the Indhriyas are Ashwa/horses. The Shabdha,
Rasa, Gandha, Sparsha, Roopam, are the addictions of the Indhriyas. The
thoughtful says the Jeeva who is drenched in the material matters, possessions,
worldly matters, and bondage is merely a Bhoktha/consumer”. The Yogis with the
meticulous practices of austerities and Tapasya envisions that supreme Bhramam
Paramathma resides as a soul in them. The intellectuals who perceive the
Paramathma Parambhramam which has no specific appearance is invisible resides
as Athman/soul, achieves immortality/Amrithaththva. The Paramathma Parambhramam
is beyond perception or comparison, therefore Shruthi says it is Mahathyasha/great
splendor and it is invisible and beyond description. It is perceptible only
with the Gnanachakshu/intellect, and the mind and heart that are free from
Sankalpa/wishes and Vikalpa/option. The Paramathma Jjanam is beyond words and description;
it can be experienced with the grace of Lord Parameshwara who resides as a soul
in the Jeeva. The moment Jeeva realizes
the truth that ‘I am not different from that Paramathma’ achieves the
Amrithaththva. The Shruthi says the presence of the supreme Bhramam as Athman
in the Jeeva’s heart is described as Hridhaya/Hridhi + Ayam, “Hrithsthe Paramathmanai
Hridhayashabdham Nirvakthi” whoever understands this knowledge would achieve
heavenly abode.” The intellectuals learn the supreme knowledge of Paramathma
Parambhramam and achieve the Amrithaththva, and the Yogi perceive that Paramathma
Parambhramam in their heart and achieve union with it.”
Jeevathma and Paramathma
Bhashyam –
Idhaneem Dhva Suparnnethi Manthrarththam
Kadhayathi
Apoadhathbhya: Salilam Thasya Madhye |
Ubhau Devau Shishriyathe Anthareekshe | Adhadhreechi: Savishuchirvasanavubhau
Bibarthi Prithveem Dhivam Cha Yoginastham Prapashyanthi Bhagavantham
Sanathanam||
Adha Sadhbhya: Salilam Shrishtam | Thasya
Madhye Anthareekshau Ubhau Devau
Shishriyathe | Savishuchi: Adhadhreechi: Vasanau Ubhau Prithvim Dhivam Cha Bhibharthi | Yogina: Tham Bhagavantham
Sanathanam Prapashyanthi||
Bhashyam –
Asmath Paramathmana: Apa: Prathamam
Shrishta: | Thadha chaha Manu: “Apa Yeva
Sasarjadhau” Ithi | Bhootha Panchakoplakasharththa: Apshchabdha: | Anena
Sookshmashrishtirabhihitha | Adha
Anantharam Adhbhya: Poorvashrishtabhya: Salilam Bhootha Panchathmakam Sthooladhehadhikam
Shrishtam | Thasya Salilasya Dhehathmanavasthithasya Madhye Anthareekshe Hridhayakashe Ubhau Jeeva Paramathmanau Devau
Dhyothanaswabhavau Shishriyathe
Varthethe | Na Kevalamanthareeksha Yeva
Shishriyathe Adhadhreechi: Savishuchi: Vasanau Abhimukhyena Dhriyamana
Va Sthitha Va Achantheethi Adhadhreechyo
Dhisha: Vishuchya Upadhisha:
Vishvagamanath Thabhi: Saha
Varthathe Ithi Savishuchya: Prachyadhaya:
Sarva Dhisha: Vasanau Acchadhayanthau Ubhau Bhibharthi Prithvim Dhivam
Cha Yeko Jeeva: Athmana:
Swabhavika Chith Sadhanandha
Adhvatheeya Bhramathaththvamanavagamya
Anathmani Dhehadhavathmabhavamapanna: Prithvim Bhootha Bhauthika
Lakshnam Karmaphalanuroopam Sukha Dhukha Athmakadhehadhikam Bhibarthi | Aparo
Dhivyam Dhyothanathmakam Swathmaroopam Bhibarthi | Shruyathe Cha - “Dva
Suparna Sayuja Sakhaya samanam Vriksham Parishasvajathe | Thayoranya: Pippalam
Swadhvaththyanashnan Anyoabhichakasheethi” Ithi | Ya: Swathma Mayaya
Swamathmanam Pranadhyananthabhedham Krithva
Antharanupravishya Abhipashyan As
the Tham
Bhagavantham Sanathanam
Yogina Yeva Pashyanthi ||
Gnanani Swathmastha –
Idhaneem Jjanina: Swathmanyavasthanam
Dharshayathi –
Chakre
Rathasya Thishtantham
Dhruvasyavyaya Karmana : | Kethumantham Vahanthyashvastham Dhivyamajaram Dhivi
| Yoginastham Prapashyanthi Bhagavantham Sanathanam ||
Dhruvasya
Avyakarmana: Rathasya Chakre
Thishtantham Kethumantham Dhivyam Ajaram Dhivi Ashva Vahanthi | Yogina: Tham Bhagavantham Sanathanam
Prapashyanthi ||
Bhashyam –
Dhruvasyavyakarmana: Parameshwarasya Cheshvarathmanavasthithasya Rathasya
Shareerasya Tharailokhya Athmanavasthithasya Chakre
Chakramanathmake Dhehe
Thishtantham Kethumantham Atha Yeva Ya
Dhivyam Aprakritham Jara Marana Vivarjitham Dhivi Dhyothanathmake Anudhithanasthamitha Gnanathmanavasthithe Poornanandhe
Bhramani Vahanyashva: Indhriyani
| Yethath Uktham Bhavathi Yadhyapi
Indhriyani Swabhavatho Vishayeshveva Varthanthe
Thadhapi Vijjana Sarathina
Samakrishyamanani Kethumantham Purusham Dhivyeva Vahanthi | Na
Parag Vishaya Ithi | Thadhuktham Kadavallishu “Athmanam Rathinam Vidhdhi
Shareeram Rathameva Thu Budhdhim Thu
Sarathim Vidhdhi Mana: Pragrahameva Cha
| Indhriyani Hayanyahu: Vishyamstheshu Gocharan | Athmendhriya Manoyuktham
Bhokthethyahur Manishina : “ Ithadhina
Yathra Paramathmani Vahanthi Thapasa
Tham Bhagavantham Yogina Yeva
Pashyanthi ||
Bhashyam
Nanena Sadhrisham Kinchith Vidhyathe Ithyaha –
Na Sadhrishye Thishtathi Roopamasya Na Chakshusha
Pashyathi Kashchithenam |
Maneeshayadho Manasa Hridha Cha Ya Yenam Vidhuramrithasthe Bhavanthi | Yoginastham Prapashyanthi
Bhagavantham Sanathanam ||
Asya Roopam Sadhrishye Na Thishtathi
Kashchith Chakshusha Yenam Na Pashyathi | Adha Maneeshaya Manasa Hridha
Cha Ye Yenam Vidhu: The
Amritha Bhavanthi ||
Bhashyam –
Asya Paramathmana: Roopam Na Sadhrishye Thishathi Nanyena Sadhrishye
Varththathe Nanena Sadhrisham
Kinchithdharththa Ithyarththa: Shruyathe
Cha “ Na Thasya
Prathima Asthi Yasya Nama
Mahadhyasha:” Ithi | Atha Yeva
Upamanadhya Vishayathvam | Thadha Na
Chakshusha Pashyathi Kashchith
Api Yenam Sarvantharam Paramathmanam | Kadham Tharhi Pashyanthi?
Maneeshaya Adhyavasayathmikaya Manasa
Sankalpa Vikalpathmakena Hridha
Cha Hridhayena Cha Sadhanabhoothena | Hridhayam Vina Nanyathra Paramathmana Upalabdhi: Sambhavatheethi Mathva Hridha Chethyuktham |
Adhava Na Kevalam Mano Budhdhi Mathrena Api Thu Hridha Cha Hridhayasthena Cha Parameshwaranugriheetha: Santha: | Ya
Yenam Paramathmanam Vidhu: Ayamahamasmeethi
The Amritha: Amaranadharmano Bhavanthi | Adhava Hridha Hridhayena Paramathmana | Thadha Cha Hrithsthe Paramathmanai Hridhayashabdham
Nirvakthi “ Sa Yesha Athma Hridhi
Thasyaitha Deva Niruktham Hridhayamithi Thasmath Hridhayamithi
Ahararva Yevam Vithswargam Lokamethi”
Ithi | Thadha Cha Shruthi:
Thadheenathmana Sidhdhim Dharshayathi
“Yasya Deve Para Bhakthir Yadha
Deve Thadha Gurau Thasyathe
Kathitha Hyardha: Prakashanthe Mahathmana:” Ithi | Yevam Yam Vidhithvam
Amritha Bhavanthi Tham Yogina Yeva Pashyanthi ||
