Chapter 2 – Vivekachoodamani 11 – 20
Karmakanda is an inseparable part of Veda/VedaThrayi
– Upasana Kanda, Karmakanda and Moksha/Gnana
Kanda/, the performance of religious and spiritual rites are prescribed in the
Veda in order to achieve Chiththashudhdhi/pure intellect, hence the practice of
the spiritual and religious rites are to achieve the purity of mind and get
rid of impurities like Kama, Krodha, Lobha, Moha Madha, and Mathshcharya. The
performance of religious and spiritual rites are not to achieve AthmaGnana, it
can be achieved only with the contemplation and meditation upon the supreme
Lord. Therefore Thaththvichara/ Athmajjana, learning Veda, Vedanta, scriptures,
Ithihasapurana, from the preceptor, and pondering on those highest philosophies
helps the Sadhaka to attain proficiency in the Athmavichara, with the knowledge
of all-pervasive supreme Bhramam, the
Sadhaka perceives the Paramathma Parambhramam in everything. Karmacharana/performance of religious and spiritual
rites are for the purity of the mind and the Thathvavichara is the source of
Athmagnana/knowledge of self. The rope gives out the appearance of Mahasarppa
in the darkness creates intense trepidation in the Jeeva, the clear understanding
about it would remove the fear immediately. The Karmacharana will not remove
the fear and anxieties of worldly existence, the knowledge of all-pervasive
Bramham resides as the soul has neither birth nor death, changeless, pure and free
from fear and afflictions, in the Jeeva
would remove the grief of worldly existence once for all. The Karmacharana
cannot save the Jeeva drenched in worldly matters and bondage, it could
provide Chiththashudhdhi, but Athmavichara is the only source to get rid of
the repeated cycles of births. The Paramathma resides as soul/Athman is wielded
in the Maya/Panchakosha, hence to achieve the understanding about that Paramathma
will it be possible with the Karma, Snanam, Dhanam, Pranayam? Therefore it is necessary
to have Thathvavichara along with the performance of the Karma, Japa, Thapa,
Snanam, Tapasya to achieve the knowledge of Paramathma Parambhramam. The Jeeva
who is qualified for Sadhana, along with
the Chathushtaya Sampathi*, engages in Athmavichara achieves success in it, and
the Kala/time, and Desha/zone, also means of Upaya/tool for it, the well-
deserved Jeeva achieve the fortune of Athmavichara. The initial stage to
achieve the practice of Athmavichara, the Jeeva should follow these steps meticulously
1) Jijjasu/curiosity and desire to learn
2) Paripakvatha/shrewdness, maturity, 3) approach the preceptor who is a
Bhramajjyani, Mahathma, benevolent, and sincerely follow his teachings. In due
course of time, the Sadhaka would achieve knowledge in supreme Bhramam with the
practice of austerities, contemplation, and meditation, etc. The Jeeva who
is 1) Ihapoha Vichakshana/ wise, far-sighted, experienced, learned,
proficient, skillful, 2) Jeeva who have a clear understanding of the
Athmavasthu/Athman/Purusha and Anathmavasthu/destructible Prakrithi attains
Athmajjana. The Jeeva who has thorough knowledge about the material things, wealth,
money, richness, fame, possession, fame, family, children, wife, relatives,
companion, etc. have impermanent nature, constantly undergoes transformation and
ruin. The Paramathma/Purusha resides as the soul
is all-pervasive, has neither birth nor death, eternal, changeless, pure,
unblemished, and free from afflictions. The Jeeva who has 1) the knowledge of Athma/Purusha, and
Anathmavasthu/Prakrithi 2) Vairagya Sampanna/renounced and contented soul, 3) undertake austerities and practices
Sathyam, Dhamam, Shamam, Shaucham and Dhaya 4) Jeeva who sincerely yearn for
Moksha achieves fruitfulness in life. Hence, the Jeeva who lacks the above virtues
develop those qualities with the practice of various austerities and rites eventually attains the Athmavichara. The learned affirms that the essential qualities are Dhama, Shama, Sathyam, Dhaya, and Shaucham are the wealth to pursuit
the Athmavichara. In the absence of the above, the search of Athmavichara will
not be fruitful. The Sadhana Chathushtaya is 1) Nithya Anithya Vasthu
Vivechana/knowledge of permanent/Athman and impermanent things/materials things, people, wealth,
richness fame, etc. 2) the sense of renunciation/ free from attachment to worldly
matters and bondage 3)practice of Sathyam, Shama, Dhama, Shaucham and Dhaya 4)
Mumukshthvam/association with saintly men, ascetic, preceptors, sages, etc. The
Nithya Anithyavasthu Viveka is “ Bhrama Sathyam Jagath Mithya’/ Bhramam is the
Truth and the Universe/Prakrithi is Mithya/illusion.
Chiththasya Shudhdhaye Karma Na Thu Vasthoo Upalabdhaye |
Vasthu Sidhdhir Vicharena Na Kinchith Karmakodibhi: ||
Samyak Vicharatha: Sidhdha Rajju Thathvavadharana | Bhranthyodhitha
Mahasarppa Bhayadhukha Vinashini ||
Arththasya Nishchayo Dhrishto Vicharena
Hithokthitha: | Na Snanena Na Dhanena Pranayama Shathena Va ||
Adhikarinamashasthe Phalasidhdhir Visheshatha: | Upaya
Dheshakaladhya : Santhyasmin Sahakarina: ||
Atho Vichara: Karththavyo Jijjasorathma
Vasthuna: | Samasadhya Dhayasindhum
Gurum Bhramavidhuththamam ||
Medhavi Purusho Vidhvan Uhapoha
Vichakshana: | Adhikaryathmavidhyaya Mukthalakshana Lakshitha: ||
Vivekino Virakthasya Shamadhi Gunashalina: | Mumukshoreva Hi Bhrama Jijjasa Yogyatha Matha ||
Sadhananyathra Chathvari Kathithani
Maneeshibhi: | Yeshu Sathsveva Sannishta
Yadhabhave Na Sidhdhyathi ||
Adhau Nithya Anithyavasthu Viveka:
Pariganyathe | Ihamuthra Phalabhoga Viragasthadhanantharam| Shamadhi Shatka
Sampaththir Mumukshvathvam Ithi Sputam
||
Bhramasathyam Jaganmithya Ithyevam
Roopovinishchaya: | So Yam Nithya Anithyavasthu Viveka: Samudhahritha: ||
