Chapter 6 – Vivekachoodamani 51 – 60
The preceptor speaks “Oh! noble one, the
freedom from ignorance and attachments to worldly matters is an individual effort, not like the father’s debt pay off by the children. The load carried on
the head can be removed with the help of others, but hunger cannot be removed
until and unless the person consumes the meal, the Samsarabandha
Nivriththi/getting freedom from the worldly matters and bondage is entirely
depended on the practice of an individual who yearns for it. Like, the patient
should sincerely follow the medication and strictness in the consumption of the
meal to get cured of the ailments; others cannot follow disciplines and
medication for the patient. In the same manner, the Samsaranivriththi/getting
freedom from grief, miseries, and sorrows, is possible only with the practice of
Bhakti, Gnana, Vairagya, like Aushadhi/medicines, along with the observance of
the celibacy/Bhramanishta would help to get rid of interest in worldly matters
and bondage. The supreme Bhramam resides as the soul is perceivable through Gnana/wisdom,
cannot be achieved from the intelligence in all the Shashthras or from the
words of intellectuals, like the moonlight and the moon, is perceivable through
eyes, cannot be understood from the other’s description. It is impossible to
get rid of Pashabandham/attachment to family, wife, children, relatives,
companions, money, wealth, richness, fame, etc. and Avidhyakamakarma/performance
of various austerities and rites to fulfill one’s own desires, without
achieving Athmajjana/knowledge of Paramathma Parambhramam resides as a soul in
the Jeeva is like the darkness, that can be removed with the light of
Athmajjana. The only source for the Moksha is the understanding of Prathyak
Athma/Jeevathma and Paramathma are Abhedha/not dual, and inseparable. The
knowledge in Sankhya philosophy, Yogam, Karma, and various Shastra and
performance of various austerities, vows, spiritual and religious rites cannot
bring freedom from ‘Maya’/illusion. The Jeeva who has achieved the superior
state of ‘Athma Bhramaikhyajjana’/Aham Bhramasmi, get released from the worldly
matters and bondage/Samsaramuktha. The person who entertains the audience and
the King with the melodious music on Veena can lure the hearts, but cannot be
the King. The King lead a huge army of skillful warriors to fight against the
enemies and wins in the battle, finally, the victory adds glories to the King.
The knowledge in all the Shastra Purana, Ithihas, Veda, and Vedantha, and
active participation in the debates, excellent pronunciation, and skill in explaining
one’s own knowledge may help the intellectuals, scholars, and learned to receive
gifts and an abundance of contribution, but it won’t help to earn ‘Samsaramukthi’/getting
released from the vicious cycles of rebirths. Oh! Noble soul, it is not that remarkable
to achieve knowledge in all the Shastra
Purana, Ithihasa, Veda, Vedantha, unless and until the learned do not understand
the ‘Athma Thaththva’/oneness-in all, therefore the knowledge of ‘Athma’ is enough to achieve
the knowledge in all the Shastras. The purpose of learning Shastras, Purana,
Ithihasa, Veda, and Vedanta are to get closer to that Paramathma reside as ‘Athman’. The learned who does not achieve the supreme
knowledge of ‘Athman’/self, Prana, Purusha, Paramathma Parambhramam is eternal,
pure, unblemished, has neither birth nor death, all those efforts, and hard work
put into achieving the knowledge in the Shastras are considered as futile. The
Shashtra, Purana, Ithihasa, Veda, and Vedantha are ‘Shabdha Bhramam’, it is
endless like a vast ocean. The Sadhaka who has achieved the ‘Athmajjana’ from
Acharya remains contented and free from afflictions, is considered as the
fortunate soul.”
Rinamochanakarththara: Pithu: Santhi
Suthadhaya | Bandhamochana Karththa Thu Swasmadhanyo Na Kashchana||
Masthakanyasthabharadhe : Dhukhamanyair
Nivaryathe | Kshudhadhikritha Dhukham Thu
Vina Sevena Na Kenachith ||
Padhyam Aushadhaseva Cha Kriyathe Yena Rogina | Arogya Sidhdhir
Dhrishtasya Nanyanushtitha Karmana||
Vasthu Swaroopam Sputa Bodha Chakshusha |
Svenaiva Vedhyam Nathu Pandithena | Chandhraswaroopam Nija Chakshushaiva |
Jjathavyamanyairavagamyathe Kim?
Avidhya Kamakarmadhi Pashabandham
Vimochithum | Ka: Shaknuyadhvinathmanam Kalpakoti Shathairapi ||
Na Yogena Na Sankhyena Karmana No Na Vidhyaya | Bhramath Maikyathva
Bodhena | Moksha: Sidhdhyathinanyatha ||
Veenaya Roopasoundharyam Thanthri Vadhana
Saushtavam | Prajaranjjanamathram Thath Samrajyaya Na Kalpathe ||
Vakvairi Shabdhajjari Shasthravykhyana
Kaushalam | Vaidhushyam Vidhusham Thadhvath | Bhukthaye Na Thu Mukthaye ||
Avijjathe Pare Thaththve
Shasthradheethisthu Nishphala | Vijjatheapi Pare Thaththve
Shasthradheethisthu Nishphala ||
Shabdhajalam Maharanyam Chiththabhramana Karanam | Atha:
Prayajjathavyam Thaththvajjaththaththvamathmana: ||
