Sri Yogavashista Saram – Athma Niroopanam – 9 – All the material matter has to undergo ruin, the lack of knowledge of the destructible nature of the Prapancha/Prakrithi causes constant miseries and sorrows in the Jeeva

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 10

 

Sage Vashishta speaks “Oh! Rama, Athma is Paramathma, free from impurities of Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, and afflictions, it is pure, unblemished, and changeless, the ignorant Jeeva due to the body and I consciousness misinterprets the body as Athman, get attached to the Prapancha/Prakrithi that has fleeting nature and hurls into the repeated miseries and sorrows.   The knowledge of indestructible Purusha and destructible Prakrithi would remove the misconception, the attachment to material matters, money, wealth, richness, fame, possession, people etc. disappears like the insufficient ghee on the lamp put off the light. The interest in worldly matters and bondage, body and I consciousness gets quashed with the knowledge all-pervasive Bhramam resides as a soul in the Jeeva which is the source of the functioning of mind, intellect, Ahamkara, Chiththa, Prana, Karma, Gnanendhriya, etc. The excessive desires and pride are like the ghee poured in the lamp, which brightens the fire. The Athma is Paramathma, the ignorant Jeeva forgets the real nature of Athman and gets attached to the Prapancha/Prakrithi undergoes miseries and sufferings, eventually hurls into the vicious cycles of repeated births, like the twice-born/Vipra in the association of Shudhra gets destroyed the Viprathva in him. The Mooda/ignorant Jeeva due to the body and I consciousness, get attached to the material matters, people, wealth, money, richness, fame, etc. get distressed in the absence of any of the above-said matters. All the material matter has to undergo ruin and impermanent, the lack of knowledge of the destructible nature of the Prapancha/Prakrithi causes constant miseries and sorrows in the Jeeva, like the child gets perplexed at the sight of spirit. The ignorant take pride in the body, possession and wealth, without the knowledge of impermanent nature of it, like the child create an elephant out of the mud and play with it for some time. The knowledge of all-pervasive Bhramam would remove the perplexities and wrong perception in the Jeeva, finally, it would remove the grief and sorrow in the Jeeva, like the snake in the portrait does not cause fears. The illusion caused perplexities and anguish would disappear with the knowledge of Paramathma Parambhramam resides as the soul is omnipresent, Prakrithi is destructible, Athman is Paramathma which is indestructible Purusha.  The infinite Nama Roopa Dhrishya, the Universe, and all those living and non-living things are the essence of Bhramam, like the numerous ornaments made out of gold, and the ornaments have no existence without the gold. In the same manner, Bhramam is all-pervasive, all those infinite Nama Roopa Dhrishya are the essence of that Bhramam/Oneness-in all. The body and the Karma Gnanendhriyas functioning in the presence of Athman in it, the illusion causes various emotions and stimulates the mind and intellect to witness the infinite Nama Roopa Dhrishya/ Sthavara Jangama. Oh! Rama, the Bhramam is Yeka and Adhvaitha. The reflection of a face in the water, ghee, oil, mirror, creates a number of Dhrishyas, the presence of Athman in the Jeeva causes the mind and intellect to witnesses these infinite Nama, Roopa, Dhrishya.”

 

 

Thasmin Dhehendhriyadheenam  Sanghathesphoorathiswatha: | Ayam Sohamidham Bhava:  Sajeevo Malagunditha: ||

 

Sarvameva  Chidhakasham Bhramethighana Nishchaye | Sthithimyathe Shamamyathi Jeevonissneha Dheepavath ||

 

Swa Mahathvam Yadhopekshya  Kashchith Vipro Dhurihaya | Angikarothi Shoodhrathvam  Thadha  Jeevathvameeshwara: ||

 

Asathyameva Sankalpya Bhramenedham Shareerakam | Jeeva:  Pashyathi Moodathma  Balo Yakshamivoththitham ||

 

Mrithesbhakeyadhebhathvam  Shishuradhdhyasya Valgathi | Adhyasyathmani Dhehadheen Mooda:  Thadhvadhvicheshtathe ||

 

Chithrasarppa: Parijjatho  Na Sarppabhayadho Yadha | Dhrishyasarppa:  Parijjatha:  Thadhan Sukha  Dhukha: Dha: ||

 

Sraji Sarppoyamadhyastho Malayamevaleeyathe | Athmani Proththithobhedha  Athmanyeva Vileeyathe ||

 

Naikamapyangadhadhyashcha  Yadhaikam Hemasamsthitham | Upadhibiranekopi Thadhathmaika:  Swaroopatha: ||

 

Shareerevayavayadhva  Dhvikarashchayadhamridha: | Adhvaitham Dhvaithabhavathbhathi Thadhasthavara Jangamam ||

 

Manithoyaghritha Dharshe  Shvekamapyananam Yadha | Bhathyanekamivathmapi Thadhadheeshvanubimbitha: ||

 

Sri Yogavashista Saram – Athmarcchanam – 8 - The Jeevathma is Paramathma Parameshwara – Sarvam Bhramammayam - Ahamkara and Mamakara is ignorance

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 11

Sage Vashishta speaks “ Oh! Rama, Mahathma abandons the body and I consciousness, they discard the interest in the worldly matters and bondage as Trina/grass takes shelter in solitude, contemplate upon the all-pervasive Paramathma Parambhramam resides as a soul, that has neither birth nor death, pure, unblemished, changeless, and eternal bliss. They undertake Shamadhamadi, austerities, observance of vows and celibacy, ponder over Athmathaththva, and ultimately achieves the union with it. The Mahathma with the knowledge of destructible Prakrithi and the indestructible Paramathma resides as soul, get rid of interest in worldly matters, ponder over the Athman/Paramathma is self -illuminating, which is the source of the functioning of the mind, intellect, Prana, Ahamkara, Chiththa, Karma and Gnanendhriyas, and perceive that all-pervasive Bhramam. Oh! Raghava, the Parameshwara Parambhramam is the Athman/soul which is the source of Shabdha/sound, Sparsha/touch, Rasa/taste, Roopa/appearance and Gandha/smell, the functioning of mind and intellect, Prana, etc. in the Jeeva. The Jeevathma is Paramathma. Oh! Rama, understand the real nature of that Paramathma Parambhramam which is the cause of the origin of Universe, living and non-living things are the essences of that Paramthma. The Prithvi/ Prapancha living and non-living things are the creation of that Paramathma Parambhramam, hence the Bhramam is omnipresent. The Shruthi eulogized that Parambhramamswaroopa Paramathma as ‘Nethi Nethi’/Na: Ithi, Na: Ithi, therefore, the Paramathma is invisible/Adhrishya, and perceivable only through Athmajjana. Oh! Rama, there is nothing different from that Paramathma Parambhramam, the Bramham is the essence of wisdom, there is no difference between Jjanam/wisdom and Jjyea/wise, the Universe and its living and non-living things are that Prathyaksha Bhramam, there is nothing Prithak/separate from that Bhramam. The Athmajjana makes the Jeeva perform even the impossible tasks, the trinities /Bhrama, Vishnu, and Rudra constantly contemplate upon that Paramathma and performs the functions of the Universe. The Mahathma contemplate upon that Paramathma Parameshwara and performs the tasks without getting attached to them, while living on the Earth. Oh! Raghava, perceive that all-pervasive Paramathma Parambhramam in you, consider yourself as the Universe, and Avyaya Paramathma. There is no Bhootha/past, Varththaman/present or Bhavishya/future is different from you. Oh! Rama, contemplate upon that Yekam Bhramam Chidhakara, Sarvathmaka, Akhanditha, Paramathma, and achieve the serenity of the mind. The Paramathma Parambhramam resides as the soul is free from dualities, it is Gnanaswaroopa, Sarvavyapi, and Avyaya as well. All those illusion-caused Roopa, Nama Dhrishya are impermanent nature, Prakrithi/material matters, wealth, money, richness, fame, possession, attachment to wife, children, relatives, companions, etc. have fleeting nature, the body and I consciousness are sheer ignorance, the body has to undergo a constant transformation, aging, illness, and death, the attachment and possession of the material matters undergoes constant transformation and ruin, hence pride in possession and attachment is foolishness, Ahamkara, and Mamakara is ignorance, interest in worldly matters and bondage are the root cause of miseries and sorrows. The Paramathma Parambhramam resides as soul/Athman is eternal, changeless, free from impurities of Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, free from miseries and sorrows, it has neither birth nor death, You are that Sacchidhanandaswaroopa Paramathma Parambhramam, hence fearlessly undertake austerities, disciplines, observances of vows, celibacy, Athmavichara, Shamadhamadhi etc. The Yogi undertakes strict austerities and Shama, Dhama, Sathyam, and Shaucham,  constantly engages in the Athmavichara/Athmarcchana, and blissfully roam around without any fear.”

 

 

Yadhidheham Prithak Krithya  Chithi Vishramya  Thishtasi | Thadha Thrinikrithashesha:  Swayameko Bhavishyasi ||

 

Yenedham Vethsi Thaththjjathva Kuru Prathyank Mukham Mana: |Thath Prakasha  Swaroopathvam Dhrakshyasi Sputamathmana: ||

 

Yenashabdham Rasam Roopam  Gandham Janasi Raghava | Thamathmanam Parambhrama Janeehi Parameshwaram ||

 

Yathrabhavahi  Spandhanthe  Nirmmiyanthe Chayena  Cha | Thamevathmanamathmana:  Roopam Janihi Raghava  ||

 

Yadhyath Jjeyamitham Thaththvam Nethi  Santhyajya Yukthibhi | Prapya  Vashishta  Chinmathram  Sohamasmeethi Bhavaya ||

 

Jjanam Na Bhavathobhinnam Jjeyam Jjanath Prithak Nahi | Athonathmetharam Kinchith Thasmath Bhedhona Vidhyathe ||

 

Bhrama Vishnu Shivendhrabhya  Yadhyath  Kurvanthi Sarvadha | Thadhaham Chith Vapu:  Sarvam  Karomithyeva  Bhavaya ||

 

Aham Sarvamidham Vishwam Paramathmaham Avyaya: | Na Bhootham Nasthinobhavi Maththonyadhithi Bhavaya ||

 

Yekam Bhrama Chidhakaram Sarvathmakamakhanditham | Ithibhavaya Yathnena Chethashchanjjalya Shanthaye ||

 

Naham Na  chanyadhvastheethi  Bhramaivasthi Nirantharam | Ananandhapoornna Sarvathre Thyanudhvegadhupasyatham ||

 

Grahya  Grahaka Sambandhe Samanye Sarvadhehinam | Yogina:  Savadhananathvam  Yaththadharcchana Mathmana: ||

||Ithi Sri Yogavashishtasare Athmarcchanam  Nama Ashtamam Prakaranam Samaptham ||

Sri Yogavashista Saram – Shudhdhi Niroopanam – 7 – Vismrithi/forgetfulness of the Paramathma Parambhramam resides as soul/Athman causes body and I consciousness/Ahamkara and Mamakara – Oneness-in- All is Mukthi

 

Chapter – 2 – Sri Yogavashista Saram – 11 – 18

 

Sage Vasishta speaks “ Oh! Mune, practice to quash your thoughts with the knowledge of Shastra/highest of the philosophy about the all-pervasive Paramathma Parambhramam, Thaththvavichara, constant meditation and contemplation upon the supreme Bhramam, so that the redundant thoughts would burn in the Gnanagni/fire of wisdom. Oh! Raghava, the body is Jadavasthu/Anathmavasthu, undergoes constant transformation, aging, illnesses and death, therefore the body is not Athman, it has impermanent nature. The happiness and sorrows derived from the interest in material matters, richness, fame, money, wealth, possession, fame, attachment to wife, children, relatives, companions etc. have momentary life too, the Athman is free from afflictions and changeless, it the sole witness in the Jeeva, and cause the functioning of mind, intellect, Ahamkara, Prana, Karma, and Gnanendhriyas. Oh! Raghava, you are that Chaithanyaswaroopa Paramathma free from impurities of Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, you are not that body made of blood, skeleton, Mamsa, therefore leave the body-consciousness.  Oh! Rama, the body is Kashtaloshta/mud, undergoes aging, illness, and death, it has fleeting nature, the Paramthma resides as a soul in the Jeeva is eternal, changeless, pure, bliss has neither birth nor death, hence, the knowledge of destructible nature of Prakrithi/body and material matters, richness, fame, wealth, money, possession, attachment to wife, children, relatives, and companions are more than enough for the Athma Sakshathkara,  it would encourage the Jeeva to abandon the interest in the impermanent worldly matters and bondage. It is surprising that the Jeeva forgets its ‘real nature’ as Paramathma Parambhrmam/Aham Bhramasmi, and get attached to worldly matters and bondage, chases after pleasing sense, and hurls into constant miseries and sorrows. The supreme Bhramam resides as soul/Athman is eternal truth, all those illusion/Avidhya/ignorances caused Nama Roopa Dhrishya have impermanent nature, in short, the Prakrithi/Prapancha is destructible and the all-pervasive Bhramam is Purusha/Athman is indestructible. The Vismrithi/forgetfulness of the indestructible Purusha Paramathma Parambhramam is Avidhya/ignorance, illusion. The Vismrithi is the cause for the body and I consciousness/me myself and mine. Oh! Rama, the crystal reveals the mirror image of the object close to it, does not absorb the object, and remain distant from it. In the same manner, perform all the duties and responsibilities without getting attached to it, do not keep desire or attachment in it. The knowledge of all-pervasive Bhramam, the sense of oneness-in-all provides Mukthi. The Athmajjani perceives that supreme Bhramam in all, the sense of duality/Dhvandhabhava is the cause for the miseries and grief, therefore get rid of the ignorance caused Bhedhabudhdhi/duality.”

 

Shasthra Sangama Theekshnena Chintha Thapthamathapina | Chimdhithvamaya Senayo Manasaiva Mune Mana: ||

 

Kasthavayam Jado Mooko Dheho Bhavathi Raghava | Yadharththam Sukhadhukhabhya  Mavasha: Paribhooyase ||

 

Kva Mamsarudhiradheeni  Kvathvam Chaithanya Vigraha: | Vijanannapi Dhehesmi Nathmadheem Na Jahasikim ||

 

Yethavathaiva Dhevesha:  Paramathmavagamyathe | Kashtaloshta Samathvena  Dhehoyadhavalokyathe ||

 

Ahonu Chithramyath Sathyam Bhramathadhvismritham Nrinam | Yadha Sathyamavidhyakhyam  Thathpura:  Parivathgathi ||

 

Anyacchithram Yath Paramam Bhramathath Vismritham Nrinam | Yanmamedhamavidhyakhyam  Thathpura:  Prabalayathe ||

 

Thishta Thasthavaryeshu Masthurganuranjjana | Spatika Syevachithrani Prathibimba Nigrihnatha: ||

 

Sarvam Bhramethi Yasyantha  Bhavanasa Vimukthidha | Bhedhabudhdhiravidhyeyam Sarvadhatham Parithyaja ||

 

|| Ithi Sri  Laghu Yogavashishta Sare  Shudhdhi Niroopanam Nama Sapthama Prakaranam Samaptham ||

Sri Yogavashista Saram – Shudhdhi Niroopanam – 7 – Abhimana/pride, Pashabandha/attachments are the root cause of the sufferings – Destroy it with the sharp dagger of Athmajjana

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 10

Sage Vashishta speaks “Oh! Raghava, the Athmajjani performs the Vyvahakarika Karma, all the duties and responsibilities like an ordinary Jeeva, without getting attached to it. They are free from the Vasanas performs the tasks without expecting the fruit, these Mahatmas explore the world without getting attached to Prapancha. Oh! Raghava, Mahatmas are free from Raga and Dhvesha, free from desires, ego, anger, jealousy, and pride, /is Veetharagi, perform the duties like the ordinary Jeeva. They are free from trepidations and anguish, these Mahatmas do not grieve over the past or worry about the future, all they feel the serenity and supreme bliss in their lives. Oh! Raghava, abandon Ahamkara/body and I consciousness, get rid of all those attributes earned in several births by austerities, vow, celibacy, Shamadhamadhi, Athmavichara and Swadhyaya, the abandonment of Triputi/Dhyatha, Dhyeyam, Dhyanam, provides the Ahamkararahithavastha, perceive the supreme Bhramam /Oneness-in-all, and explore your journey as a Jeevamuktha. Oh! Rama, Athman is Eka, Vishudhdha, it is supreme consciousness, destroy the body and I consciousness like the dense wood in the fire of Gnana/wisdom of all-pervasive supreme Bhramam, the Universe and living and non-living things are the essences of Paramathma Parambhramam and there is nothing other than Paramathma in this Universe, contemplate upon that Adhvatheeya Anandhaswaroopa Paramathma Parambhramam and get rid of Dhvandhabhava/dualities and Vishayavisha/toxic poison like interest in worldly matters and bondage, and live in supreme bliss/Sukhibhava. Oh! Rama, the body and I consciousness/me, myself, and mine, Abhimana Pashabandha is the root cause of the sufferings, it fastens the Jeeva in the worldly existence which is nothing other than miseries and sorrows. Destroy the body and I consciousness with the sharp Khadga/dagger of wisdom/Athmajjana, and live-in supreme bliss. Oh! Rama, abandon the interest in the Anathmavasthu/material matters, wealth, richness, money, possession, fame, attachment to children, wife, relatives, and companion, and live like a dispassionate Jeeva, do not concentrate on the infinite Nama Roopa Dhrishya that has momentary life, and contemplate upon that supreme consciousness/Athman, the indestructible Paramathma, Parambhramam resides as soul. Oh! Rama, the all-pervasive supreme Bhramam is beyond the three states of awakening, sleep, and dream, it is Nithya Chaithanya Swaroopa, pure, unblemished, free from afflictions and duality, it has neither birth nor death, hence contemplate upon that Paramathma Parambhramam and achieve union with it, and live like that Parambhramamswaroopa Paramathma/Aham Bhramasmi. Oh! Rama, ‘Bhramabhootho Bhaveth’,  Oh! Mahabhaho, you are that all-pervasive supreme Bhramam, free from impurities of Kama, Krodha, Lobha, Moha, Madha and Mathshcharya, and always be that supreme consciousness. Oh! Rama, you are neither Grahya nor Griheetha, you have no interest in the infinite Nama Roopa Dhrishya in the Universe and you are free from all those impurities, you are that supreme consciousness, and continues to remain that incomparable Bhramam. Oh! Mune, get rid of Sankalpa/ideas of worldly matters of destructible nature, with the Sankalpa/idea of Bhramam of indestructible nature, and get rid of Anathmavasthu/interest in worldly matters and bondage, with the Athmavasthu/Athman, and contemplate upon that supreme Bramham is a simpler method to achieve serenity.”

 

Bahi: Krithrima Samrambho Hridhi Samrambhavarjjitha: | Karththa Bahirakarththantha:  Loke  Vihara  Raghava ||

 

Antha: Santhyaktha Sarvasho Veetharago Vivasana: | Bahi: Sarva Samacharo  Lokevihara Raghava ||

 

Poornnam Dhrishtimavashtabhya  Dhyeya Thyaga  Vilasineem | Jeevanmukthathayaswastho  Loke Vihara  Raghava ||

 

Yeko  Vishudhdha Bhodhohamithi Nishchaya Vahnina | Prajjvalya Dhvaitha Gahana Meka  Yeva Sukhi  Bhava ||

 

Dhehoham Manapashena  Dhridam Bandhosi Sarvatha: | Bodho Ahamajjanagadgena Tham Nikrinthya Sukhibhva ||

 

Anathmanirathim Thyakthva  Nirvibhago Jagathsthithau | Yeka Nishtathayantha:  Stha:  Sacchinmathra  Parobhava ||

 

Ajagrath Swapna Nidhraasya  Yaththe  Roopam Sanathanam | Sa Chethanam Vishudhdhashcha  Thanmayo Bhava Sarvadha ||

 

Jadatham Varjjayithvaikam  Shilaya  Hridhayam Hiyath | Amanaskam Mahabhaho Thanmayo Bhava Sarvadha ||

 

Ma Bhavagrahya Bhavathma  Grahakathma Cha Mabhava | Bhavanamakhilam Thyakthva  Yanmayasthanmayo Bhava ||

 

Sankalpenaiva Sankalpam  Manasaiva Manomune | Hithva  Swathmanithishtathvam  Kimethavathi Dhushkaram ||

Sri Yogavashista Saram – Athma Mananam – 6 – Athmajjani, Panchabhootha, and Bhuvanathrayam are Chithth – The mind and intellect free from the ignorance caused illusion/Maya, is Sacchidhanandaswaroopa Paramathma Parambhrmam

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 10

 

Sage Vashishta speaks “Oh! Rama, the Athmajjani consider the body as a bundle of secrete/mass of meat and contemplate upon the Nithya Shudhdha, Niranjjana, Bodhaswaroopa Paramathma Parambhramam resides as the soul that has neither birth nor death, free from afflictions and achieves union with it, and remain in supreme bliss/Aham Bhramasmi. I shall eulogize the Marththyasimha/Athmavithth, Bhramajjani who inspire the Jeeva with their mere appearance, and enlightens the Sadhaka with the Bhramopadhesha, which is the Anandharoopadhama. The mind, intellect, and Indriyas, drenched in the material matters/destructible Prakrithi gets purified with the Bhramopadhesha, all those illusion-caused infinite Nama Roopa Dhrishya/attachment to wealth, money, fame, people, possession, etc. disappears from the mind and intellect. The Bhramopadhesha removes the interest in Anathmavasthu/worldly matters and bondage, which has impermanent nature, and encourages the mind and intellect to contemplate upon the Athmavasthu /Athman, which is eternal bliss. Yogi gets rid of impurities of Kama, Krodha, Lobha, Moha, Madha, Mathscharya,  the body and I consciousness, and the interest in worldly matters and bondage, wander freely, consider the whole Universe as Mithra/companion, grow beyond likes and dislikes, respect and humiliation, grace and disgrace, happiness and sorrow, heat and cold, etc. and remain in supreme bliss. The Bhramavithth is free from Thrishna, interest in worldly matters and bondage, consider himself as plain and simple as the vast sky, serene, have no specific appearance, eternal and free from afflictions. The five essential elements such as Air, Earth, Water, Sky and Fire are ‘Chith’, the three worlds are Chithth and the Bhramajjani is  Chithth. The Yogi perceive the omnipresent Bhramam which is Sarvatheetha and Sarvaga, that is plain and simple as the vast sky and beyond comparison or description. The infinite Nama Roopa Dhrishya appear and disappear in the vast ocean like Chithth, but the Athman/soul remain the witness and changeless. Yogi perceives the Gnanasagara Paramathma Parambhramam in him, the infinite Nama Roopa Dhrishya are mere waves of fleeting nature in the Gnanasagara appears and disappears in the ocean of wisdom. The Universe, living and non-living things, infinite Nama Roopa Dhrishyas are Prapancha, these are ignorance caused illusion, have no permanent existence. Yogi perceive the indestructible Purusha Paramathma Parambhramam resides as a soul, contemplates upon the Bhramam, and achieves union with the Sacchidhananda Paramathma Parambhramam. I shall prostrate before that Sarvabhoothantharastha/all-pervasive, Nithyamuktha/eternal and free from changes and afflictions,  Chithathma/pure Prathyaksha Chaithanya/perceivable, Paramathma Parambhramam resides as a soul in us.”

 

Shudhdho Niranjjanoanantho  Bodhoham Prakrithe:  Para: | Cheshtamana Imamam Dheham Pashyamyanya Shareeravath ||

 

Yo Bhramabhavamadhishya Bhakthanam Sthirachethasam| Anandharoopamdhanthe  Tham Nrisimham Sadhanuma: ||

 

Yethehichidhvilasantha: Mano  Budhdhindhriyadhaya: | Asantha:  Sarva  Yevaho Avadhanam Vinasthitha: ||

 

Apadhyachala Chiththosmi Jaganmithram Cha Sampadhi | Bhavabhava Viheenosmi  Thena Jeevamyanamayam ||

 

Nireehosami Nirashosmi  Khavath Swasthosmi Nispriha: | Shanthomyahamarooposmi Chirayurachalasthitha: ||

 

Chidheva  Panchabhoothani Chedheva Bhuvanathrayam | Vijjatha Madhunasamayagaham Chapichidhevahi ||

 

Sarvatheetha:  Sarvagama:  Kham  Ivayamaham Sthitha: | Yaththadhasmitha Devasmi Vakthum Shaknominetharath ||

 

Mayyanantha Chidhambhodhau  Vishvaveechyadhi Kalpana | Udhethuvasthamayathu Namevridhir Na  ChakshaYa; ||

 

Mayyanantha  Chidhambhodha Vakshcharyam Jeevaveechiya: | Samullasanthi  Khelanthi Pravishanthi Swabhavatha: ||

 

Madhajjanodhitham Vishwam Mayyevalayamagatham | Aparoksha Chidhanandha  Samrajyamadhunasmyaham ||

Sarva Bhoothantharasthaya  Nithyamuktha Chidhathmane |  Prathyak Chaithanyaroopaya  Mahyameva Namo Nama: ||

 

||Ithi Sri  Yogavashishtasare  “Athmamananam” Nama Shashtam Prakaranam Samaptham ||

Sri Yogavashista Saram – Vasanopashamam – 5 – The knowledge of Sarvam Bhramamayam would remove the attributes/Vasana and ignorance in the Jeeva - The body is perishable and the Athman/soul is eternal

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 16

 

Sage Vashishta speaks “ Oh! Rama, the knowledge of self' would remove the seed of Samsaravriksha in the Chiththa, the mind and intellect and the Vasana/attributes are the cause for the interest in worldly matters and bondage. Therefore, the mind and intellect are the seed of toxic poison like Samsaravriksha, that hurls the Jeeva into constant miseries and grief, ultimately into the vicious cycles of rebirth. The Athmavichara/the knowledge of the all-pervasive Bhramam resides as a soul in the Jeeva is the only way to destroy the mind and intellect resembles the seed of Samsaravriksha. The mind and intellect is like the stained and sullied mirror of redundant thoughts, can be cleaned with the constant practice of Athmavichara, then it will free from perplexities like the image of a flower in the portrait. Therefore, it is important to practice Athmavichara to get rid of redundant thoughts, it needs lots of courage and perseverance in the Sadhaka. The Bhramajjani/Athmavithth says the Bhramavidhya is the knowledge of all-pervasive Bhramam resides as a soul in the Jeeva is pure, unblemished, eternal bliss, free from afflictions and it has neither birth nor death, it is like the natural sweetness of the milk. The Thaththvavichara removes the misconception in the Jeeva, interest in the material matters, people, possession, wealth, richness, fame, money, etc. that has fleeting nature, understands the highest of the philosophy ‘Bhrama Sathyam Jagath Mithya’, all those illusion-caused infinite Nama Roopa Dhrishya has fleeting nature as in the Swapnavastha/dream, Yogi consider those Dhrishya in the Jagrathavastha/waken, as same as in the Swapnavastha, the knowledge of destructible Prakrithi/material matters and the Indestructible Purusha remains as the soul  would free the Jeeva from the perplexities and fear of death, and the sufferings of the worldly existence as well. The Bhramajjani with the constant meditation and contemplation upon the supreme Bhramam resembles Bhrama, Vishnu, Shiva. Thaththvavithth/Athmajjani constantly contemplate upon the indestructible Purusha who is pure, eternal truth, free from afflictions, has neither birth nor death. Oh! Ramachandra, ‘Sarvam Bhramethi Bhavanth’ would remove the trepidation and wrong conception in the Jeeva. Athmavichara would remove the ‘Mrigathrishna’/finding happiness watching the reflection of water caused by the sun rays in the desert, it would remove the interest in the impermanent nature of material matters such as wealth, money, richness, fame, possession, and attachment to wife, children, relatives and companion etc. Thaththvajjani will not get attracted to Vishayavisha/toxic poison like worldly matters and bondage. Oh! Rama, there is the easiest and simple method to Chiththnirodha/restrain the redundant thoughts 1) Pranayama 2) Vasana Parithyaga/ abandonment of interest in worldly matters and bondage. The Vasana and Pranaspandha is the cause of the Chiththabeeja, with the practice of Pranayama and abandonment of Vasana would destroy the Beeja/seed of redundant thoughts. Oh! Susmrithe, keep yourself in the association of Mahatmas, noble souls, who constantly engages in the Athmavichara, Swadhyaya, and contemplation upon the Bhramam, you would achieve the superior state of that Bhramam in a few days, it does not require several months of practice, in a day or two you will achieve that Paramarththa Thaththvam. Oh! Rama, I shall describe the easiest method to destroy the accumulated Vasanas in the Jeeva 1) The association with the Mahathma, Sadhu, and Santh would inspire the Jeeva to conduct Atmavichara, Swadhyaya, meditation, and performance of austerities, Shamadhamadhi, and observance of celibacy etc. 2) Getting rid of interest in worldly matters and bondage with the practices of the above-mentioned austerities, and 3) The knowledge of the body is destructible, undergoes aging, illnesses, and death, and the Athman is eternal, source of the functioning of mind, intellect, and body is free from sufferings, has neither birth nor death. Oh! Raghava, the knowledge of Athman and strict observance of austerities would transform even the dull and unwise Jeeva and get freed from impurities like Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, interest in the material matters, money, wealth, fame, richness, possession, attachment to children, wife, relatives, companions, etc. that has impermanent nature. It completely removes the Vishayavisha/toxic poison like interest in worldly matters and bondage, and provides Amrithaththva/free from the fear of death, grace and disgrace, respect and disrespect, likes and dislikes.”

 

Rama!  Swathma Vicharoyam Koaham Syamithi Roopaka: | Chiththa Dhurdhrumabeejasya Dhahane  Dhahana: Smritha: ||

 

Vichare Dharpane Lagnam Dhiyam Dhairya  Dhuramgatham | Adhayonanilumpanthi Vathash chithra Lathamiva ||

 

Vicharodhyathma Vidhyanam  Jjanam Thathva Vidho Vidhu: | Jjeyam Thasyantharevasthi  Madhuryam Payasoyadha ||

 

Vicharena  Parijjatha  Swabhavasyodhithathmana: | Anukampya  Bhavantheeha  Bhrama Vishnu Shivadhaya: ||

 

Kimidham Vishvamakhilam Kim Syamahamithi Swayam | Vichara Nirathasyaithadhasa Deva  Bhavejjagath ||

 

Yasyamaurkhyam Kshayam Jatham Sarvam Bhramethi Bhavanath | Nodhethi Vasana Thasya  Prajjasyambhu Mathirmmarau ||

 

Vasana Samparithyaga Chiththam Gacchathya Chiththatham | Pranaspandha Nirodhashcha  Yadhecchasi Thadha Kuru ||

 

Sadhu Sangamasashchasthraparo Bhava  Susanmathe | Thadhdhhinairevanomasai:  Prapnoshimam Paramdhiyam ||

 

Sath SangaVyavaharithvath  Bhavabhavana Bhanjjanath | Shareeranasha Dharshithvath Bhavana  Na Cha Varththathe ||

 

Dhridha Bhava Anusandhanath Vimooda  Api Raghava | Visham  Nayanthyamrithathamamritham Vishathamapi ||

 

Sathyabhavena Dhrishtoyam Dhehadhehobhavathyalam| Dhrishtasthva sathybhavena  Vyomatham Yathidhehak: ||

 

Sukha Thalpagathoyena  Swapnadhehena Dhik Thadan | Paribhramasi He Rama !  Sadhehasthe  Kva Sampratham ||

 

Dhehoha Mithi Dheesthajya  Sarvanashepyupasthithe | Sprishtvya Sa  Nabhavyena  Sashvamamsaiva  Pulkashi ||

 

Bhramaikam Bhavayansadhu:  Shanthasthishtan Gathavyadha: | Yadhasthesavaham Bhava:  Swayameva  Vinashyathi ||

 

Sarvathraikyava Bodhena  Swasthontha:  Sheethala: Sadha | Nirahamkrithirakasha Vishadhasthena  Samsthitha: ||

 

Antha: Sheethalathayam Hi Labdhayam Sheethalam Jagath | Anthsthapopa Thapthanam  Dhava Dhahamayam Jagath ||

 

||Ithi Yogavashishta Sare  Vasanopashamam Nama Panchamam Prakaranam Samaptham ||

Sri Yogavashista Saram – Manolayam – 4 – The mind and intellect freed from attributes/Vasana of Sathvik, Rajasik, and Thamasik nature is Mukthi – The knowledge of ‘Sarvam Kalvitham Bhrama’ is Moksha.

 

Chapter – 2 – Sri Yogavashista Saram – 11 – 26

 

Sage Vashishta speaks “ Oh! Rama, the accumulated attributes/Vasana, Rajasik, Thamasik, and Sathvik nature from the several births cause the mind and intellect to get attached to material matters/Prapancha/Anathmavasthu. The mind and intellect freed from those attributes achieve liberation from the grief and miseries of worldly existence, the attachment to the destructible nature of material matters, wealth, richness, fame, money, people, etc. causes grief and pain of separation. The mind and intellect free from attributes of Triguna get relieved from interest in worldly matters and bondage. Athmajjanis, Mahatmas, and noble souls undertake extreme austerities, vows, celibacy, Shamadhamadhi, Thaththva Vichara, Swadhyaya etc. and achieves the purity of mind free from the Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, eventually fix the mind and intellect contemplating upon the all-pervasive supreme Bhramam which is free from afflictions, absolute bliss, pure, unblemished, neither birth nor death, ultimately achieves union with Paramanandha Adhvatheeya Paramathma Parambhramam. Oh! Rama, the endless desires are like evil spirits, which causes extreme miseries and agony in the Jeeva, the heavy dark clouds pollute the moon, the sparkling white painted on the wall get dirty by the splash of ink. The endless desires of the Jeeva blemish the mind and intellect. Oh! Rama, the illusion caused infinite Nama Roopa Dhrishya in the three worlds are equivalent to Trina/grass, the Athmajjani burns the grass like interest in material matters in the Gnanagni/furnace of knowledge. The Athmajjana, knowledge of self’, the destructible Prakrithi and the indestructible Purusha resides as a soul would remove the misconception of the Jeeva, thus the mind and intellect get freed from those illusions caused interest in worldly matters and bondage, as a result, the mind and intellect remain Shoonya, which is freed from the illusion caused by the infinite Nama Roopa Dhrishya of the Universe. The mind and intellect/Chiththa in the awaken state/Jagrathavastha is fierce, the Chiththa remain serene in the Swapnavastha/dream, and Chiththa became dull in the Sushupthi/deep sleep, in this way the Chiththa becomes lifeless/inactive. The dissolution of the mind and intellect in the Athman/soul is the superior state of Thuriyavastha/fourth state, a transcendental state where the Athman achieves union with the supreme Bhramam resides as a soul in the Jeeva. Hence, the Chiththa is the cause for the Bandha, the illusion caused Chiththa to get attached to people, material matters, richness, wealth, money, fame, etc., and compel the Jeeva to undergo miseries and sorrows of worldly existence.  The body moves at the command of the mind and intellect/Chiththa, like the breeze causes the trees to move back and forth. The Yogis undertake extreme penance and Tapasya, observe strict austerities, disciplines, get rid of the body and I consciousness, get rid of all the impurities, undertake austerities in the most dreadful and unimaginable condition, harsh climates, and achieve perfect control over the mind and intellect. The ignorant Jeeva acts according to his/her will, speaks highly about the Chiththshudhdhi, and meditation, without putting into practice of the above is considered as shameless. The control of mind and intellect is the source of Sarvarththa Siddhi, without making effort to achieve control over the mind, hardly possible to achieve anything. Therefore, the Yogis and Mahathma abandons the interest in worldly matters and bondage, take shelter in solitude, pondering over the Paramarththa Thaththva/ indestructible Purusha and destructible Prakrithi, undertakes austerities, Shamadhamadhi, observe celibacy, immerses in Swadhyaya, and Thaththva Vichara contemplates upon the all-pervasive supreme Bhramam resides as soul, achieves union with it. The Yogi win over the mind and intellect thereby achieves Mokshalakshmi, which is incomparable, get rid of miseries and sorrows of worldly existence. The ignorant get attached to the material matters, possession, wealth, money fame, richness, and people, even if they achieve the comforts and luxuries of the three worlds, all that would remain equal to Trina. Oh! Rama, I shall describe the simple methods to get control over the mind and intellect 1) Sadhu Sangama/the association with the Mahathma, noble souls, who relentlessly engage in the Athmavichara and Swadhyaya. 2)  Vasana Thyaga/abandon the interest in worldly matters and bondage, abandon the body and I consciousness, interest in material matters, such as possession, money, richness, wealth, fame, money and attachment to wife, children, relatives and companion 3) Athmavidhya Vicharana/contemplate and meditate upon the all-pervasive supreme Bhramam resides as a soul in the Jeeva/Oneness in all, and 4) Pranaspandha Nirodhana/practice of Pranayama. The Yogis strive hard to achieve perfect control over their mind following the above-said practices and attains Amrithaththva/immortality, get rid of the fear of death. Oh! Rama, the knowledge of all-pervasive Bhramam resides as a soul in the Jeeva/Aham Bhramasmi would remove the misconception/Dhvandhabhava/duality, and the absence of this knowledge would fasten the Jeeva with the worldly matters and bondage. The Athman is Paramathma, the Universe and its living and non-living things are the essence of Bhramam, the all-pervasive Bhramam/knowledge of Oneness-in-all would remove the trepidations false notion in the Jeeva, all that remains is Ekam, Nithya,  Shantham, Anamaya Parambhramam Paramathma. The Athmajjani achieve the superior state which is beyond comparison, immortal/lack of fear of death, get freed from the Dhvandhabhava, attain the serenity of mind, resembles Gnanaswaroopa Paramathma Parambhramam, and immerses in Paramanandha/supreme bliss.”

Rama !  Vasanaya Badhdham Muktham Nirvasanam Mana: | Thasmath  Nirvasani Bhavamaharashu Vivekatha: ||

 

Yadhabhralekha Shashinam Sudhalepam Mashiyadha | Dhooshayathyevamevanthar Naramasha Pishachika ||

 

Antharmukhathaya Sarvam  Chidh Vahnauthrijagath Thrinam | Joohvathonthar Nivarththetha Rama!  Chiththadhi Vibhrama: ||

 

Yadhana Bhavyathe Kinchith Dheyopadheya Roopavith | Stheeyathe  Sakalam Thyakthva  Thadhachiththam Na Jayathe ||

 

Ghoram Jagranmayam Chiththam Shantham Swapnamayam Sthitham| Moodam Sushupthabhavastham Thribhir Heenam Mritham Bhaveth ||

 

Vilapya Pankamkathaka Rajoshu Vilayam Nayeth | Yathathma Nithadha Vidhdhi  Vilapya  Vilayam Mana: ||

 

Chiththam Janeehi Samsaram  Bandhashchiththa Mudhahritham| Padhapa:  Pavaneneva  Dhehashchiththena Chalyathe ||

 

Hastham Hasthena Sampeedya  Dhanthair Dhanthamshcha Peedayan| Anganyamgai:  Samakramya  Jayedhadhauswakam Mana: ||

 

Chiththmekam Na Shaknothi Jethu Swathanthryavarththiya: | Dhyanavarththam Vandhanmrigdhdha: Sakim Lokena Lajjathe ||

 

Yekameva Manodhevo Jeya:  Sarvarththasidhdhidha: | Anena Viphalaklesho Sarvesham Thajjayamvina ||

 

 

Anudhvega:  Shriyomoola Manudhvegath Pramuchyathe | Janthor  Manojayadhanya  Sthrailokhya Vijayasthrinam ||

 

Sath Sango Vasana Thyago Adhyathmavidhya  Vicharanam | Prana Spardhdha Nirodhaishchathyupayash Chetha Sojaye ||

 

Poornne  Manasi Sampoornnam Jagath Sarvam Sudhadhravai: | Upanath  Goodapadhasya  Nanu Charmmavrithevabhu: ||

 

Na Aham Bhramethi Sankalpath  Sudhridam Badhyathemana: | Sarvam Bhramethi Sankalpath  Sudhridam Muchyathemana: ||

 

Chiththai Thyakthlayam Yathi  Dhwaithamekam Cha Sarvatha: | Shishyathe  Thu  Parambhrama  Shantham Nithyamanamayam ||

 

Chinmathrathvam Prayathasya  Theernna Mrithyo: Su Chethasa: | Yo  Bhaveth  Paramanandha:  Kena Savupameeyathe ||

 

||Ithi Yogavashishta Sare ‘Manolayam’ Nama Chathurththa Prakaranam  Samaptham ||

Sri Yogavashista Saram – Manolayam – 4 - the illusion caused mind is the reason for the creation of infinite Nama, Roopa, Dhrishya in the Universe/Jagath Karththa - The state of being mindful of the material matters is the cause for the existence of Universe and its living and non-living things

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 10

Sage Vashishta speaks “Oh! Rama, I shall describe the mind and intellect as ‘Manmanan Mana Ucchyathe’, the mind and intellect abandons the Sathya, Gnana, Anantha, supreme Bhramam and gets attached to the infinite Nama Roopa Dhrishya, with a wrong perception that all those illusions caused interest in material matters and bondage are real and pleasing to sense. The Chiththa  is pure, the  intellect initiated from that supreme Bhramam is Sathya, Gnana, and Anandha, the ignorant Jeeva forgets the real nature of the Chithth and get attached to the illusion caused material matters, possession, fame, richness, wealth, people, etc. that has fleeting nature. Oh! Rama, the intellectuals and learned remain in the association of Mahathma, noble souls, resembles the Sadhusangama Chandrika, the association of Mahatmas are like the cool rays of the autumn moon, they enlighten the souls with the knowledge of Paramarththa Thaththva. The association of the Sadhu Santh Mahathma is nectar-like pleasing to the soul, it removes the impurities like Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, interest in material matters and attachments to people, and introduce to the real nature of Athman which is free from afflictions of worldly existence, pure, supreme bliss unblemished, and has neither birth nor death. The supreme Bhramam is all-pervasive, the illusion caused false notion and differences in the infinite Nama Roopa Dhrishya, are like the powerful waves in the ocean of worldly existence. Oh! Ramachandra, all those illusions caused infinite Nama Roopa and Dhrishyas comes to an end with the knowledge of self,’ Paramathma Parambhramam resides as soul.   The air is essential to lit the fire, and the air is enough to put off the fire as well. In the same manner, all those illusions caused Nama, Roopa Dhrishya disappears with the knowledge of Athman/Sarvam Bhramamayam’. The interest in Vishayavisha/interest in the toxic poison like material matters, richness, wealth, money, fame, people, etc., get removed with the Nissankalpa of the illusionary visions and the knowledge of Sarvam Kalvitham Bhrama. Oh! Rama, ‘Manayeva Manushyanam Karanam Bandha Mokshayo:’ therefore the mind and intellect is the cause for the illusion of bondage and attachments, like a person, had a dream of his own death. Oh! Raghava, the ignorance in the mind and intellect causes the body and I consciousness/Anathmavasthu, the illusion caused interest in Prapancha/destructible Prakrithi is the cause for the constant miseries and the grief of worldly existence. The illusion caused mind and intellect gets attached to these destructible Prakrithi, the Athmajjana/knowledge of self-removes those false notions of the mind and intellect. Oh! Rama, the illusion in the mind causes the body and I consciousness of destructible nature, undergoes constant transformation and ruin, therefore the knowledge of impermanent nature of Prapancha and knowledge of indestructible Purusha resides as the soul is enough to remove all those misconceptions, as mentioned earlier, Athmajjani consider the infinite Nama, Roopa, and Dhrishya of Jagrathavastha/awakening are the same as in the Swapnavastha/dream that has fleeting nature. In this way, all those redundant thoughts appeared in the mind due to delusion disappears. The abandonment of the interest in destructible Prapancha/Anathmavasthu, possession, richness, wealth, money, fame, attachment to wife, children, relatives, companion, etc. and the acceptance of Athmavasthu/Athman, indestructible Purusha, Paramathama, Parambhramam free from impurities, afflictions, eternal, changeless, pure, unblemished, free from death and birth is the nature of mind and intellect. Oh! Ramathan illusion caused mind is the reason for the creation of infinite Nama, Roopa, Dhrishya in the Universe/Jagath Karththa, the mind reacts completely in different ways while hugging wife, and the children, even though the actions are the same. The state of being mindful is the cause for the existence of the Universe and living and non-living things, interest in worldly matters and bondage, body and I consciousness, feelings and emotions, experiences of shame, grief, respect, honor, guilt, anger, agony etc. that has fleeting nature. The Athmajjani strives to restrict the flow of illusion caused infinite Nama Roopa Dhrishya from the mind, following Shamadhamadi, austerities, observance of celibacy, and contemplate and meditate upon the all-pervasive supreme Bhramam/Oneness-in-all, perceives that Paramathma Parambhramam and achieves union with it, remain in supreme bliss.”

 

Yaisha  Swabhavathigathim Swayam Sankapyadhavathi | Chicchethyam Swayamamlana Manananmana Uchyathe ||

 

Rasayanamayigeetha  Paramanandhadhayini | Nanandhayathikam Nama  Sadhu Sangamachandrika ||

 

Yethasmath Sarvaga Deva  Sarvashakthair Mahathmana: | Vibhaga Kalpanashakthir  Laharivoththithambhasa: ||

 

Atha Sankalpa  Sidhdheyam Sankalpenaiva  Nashyathi | Yenaiva Jayathe Thena  Vahnijwaleva Vayuna ||

 

Mano Munaivabhyudhitham  Managevanavekshanath | Swa Swapna Maranakaram Prekshamanam Na Vidhyathe ||

 

Asamyag Dharshane Yadhyadhanathmanyathma Bhavanam | Yadhavasthuni Vasthuthvam  Thacchiththam Vidhdhi Raghava ||

 

Ayam Sohamidham Thanme  Yethavan Mathrakam Mana: | Thadha Bhavanamathrena  Vicharena Vileeyathe ||

 

Uapadheyanupathanam  Heyaikantha Vivarjjanam | Yadhe Thanmanaso Roopam Thath Bandham Vidhdhinetharam ||

 

Manohi Jagatham Karththru Manohipurusha:  Smritha | Mana: Kritham Kritham Loke  Na Shareera Kritham Kritham ||

 

Chiththam Karanam Arththanam  Thasmin Sathijagathrayam | Thasmin Ksheene Jagath Ksheenam Thacchikithsyam Prayathnatha: ||

 

Sri Yogavashista Saram – Jeevanmuktha Lakshanam – 3 - Jeevanmukthi is the superior state of the Jeeva freed from all the desires – Parama Nirvana Nirvrithi is Moksha - The destruction of Bandha is Moksha

 

Chapter – 3 – Sri Yogavashista Saram – 21 – 29

Sage Vashishta speaks “Oh! Rama, the body and I consciousness, Ahamkara, interest in worldly matters and bondage causes Chiththa Vibhrama/false notion and constant grief. The ignorant Jeeva take pride in the body, swollen with pride, get attached to the material matters and people, chases after wealth, money, possessions, fame, richness, etc. without the knowledge of impermanent nature of it, and pushed to constant miseries and grief. The human body undergoes constant transformation, aging, illnesses, and death, in the same manner, the attachment to the material matters hurls the Jeeva into grief in the absence of it. The Jeevamukthi is not Samadhi or the performance of religious and spiritual rites, Jeevanmukthi is the superior state, the mind and intellect freed from all the desires. The attachment to worldly matters and bondage/Anathmavasthu is Bandha, I and body consciousness is Anathmavasthu, the destruction of Bandha is Moksha. The Nithyamuktha is free from Bandha and Moksha. The Jeevanmuktha constantly contemplates and meditates upon that indestructible Purusha/Paramathma Parambhramam resides as soul. The Parama Nirvananirvithi is the superior state of the Jeevanmuktha, in that the Mahathma consider the infinite Nama, Roopa, and Dhrishya in the Jagrathavastha/awakening equivalent as in the Swapnavastha/dream that has fleeting nature, and remain in supreme bliss. Oh! Rama, the abandonment of accumulated attributes/Vasana, of Rajasik, Sathvik, and Thamasik nature is Moksha. The Sajjanas believes in getting rid of all those Vasana with the austerities, vow, celibacy, Shamadhamadhi, Thaththvavichara and Swadhyaya are the easiest and purest method to get rid of the accumulated Vasanas of several births, and abandonment of the same is Moksha. Oh! Rama, Moksha is not vested in the Nabhomandala, or Pathala or Bhoomi/on the surface of the Earth. The destruction of all the desires and wrong perception is Moksha. The mind and intellect freed from the interest in worldly matters, bondage, Ahamkara are Moksha. Oh! Rama, there is no mind, intellect, or infinite Nama Roopa, Dhrishya other than the supreme Bhramam, all those infinite Nama Roopa Dhrishya in the Universe, and living and non-living things are the Mithya/illusion caused, and it has impermanent nature, therefore the ‘Bhrama Sathyam Jagath Mithya’. The Jeevamuktha constantly meditate upon that Anantha/eternal Chith/pure, Anandhaghana/supreme bliss, Nirvikalpa Adhvatheeya/lacks duality, Paramathma Parambhramam thereby gets freed from Bandha and Moksha. Oh! Rama, Mana: Prashamana is Moksha, the mind and intellect freed from the Sankalpavikalpa is Moksha. The mind and intellect freed from the interest in material matters of richness, wealth, money, fame, possession, attachment to children, wife, relative, companion, etc., the mind and intellect freed from the above-said infinite Nama Roopa Dhrishya of fleeting natures as in the Swapnavastha/dream is Moksha. Therefore, when the mind and intellect get freed from the interest in the infinite Nama Roopa Dhrishya, all that remains is Moksha.”

 

Dhehaya Vadhambhavo Dhrishyesmin Yavadhathmana | Yavanmamedhamithyastha  Thavath Chiththadhi Vibrama: ||

 

Samadhimadha Karmani Makarothukarothu Va | Hridhayenastha Sarvasho Muktha Yevoththamashaya: ||

 

Anathmanyathmadhirbandha  Sthannasho Moksha Uchyathe | Bandhamokshau Na Vidhyethe  Nithya Mukthasyachathmana: ||

 

Dhrishyanastheethi Bodhena  Mansodhrishyamarjjanam | Sampannam Cheththadhulpanna  Para Nirvana Nirvrithi: ||

 

Asheshena Parithyago Vasananamya  Uththama: | Moksha Ithyuchyathe  Sadhbhi;  Sa Yeva  Vimalakrama: ||

 

Namoksho Nabhas:prishte Pathale Na Cha Bhoothale | Sarvashasamkshaye  Chetha:  Kshayo Moksha  Itheeshyathe ||

 

Nasthi Chiththam Na Cha Vidhya  Namano Nasthi Jeevaka: | Yethashcha Kalana Rama !  Kritha Bhrmana  Yevatha: ||

 

Anathe  Chith Ghananandhe  Nirvikalpaikaroopini | Sthithe  Dhvitheeyasyabhavath  Kobandho Moksha Yeva Va ||

 

 Mana: Yevollasan Mathram  Bandhdhathamagamadhyatha: | Mana: Prashamane Rama !  Moksha Yeva Avashishyathe ||

 

||Ithi Sri Yogavashishta Sare  “Jeevanmuktha Lakshanam” Nama Thritheeyam Prakaranam Samaptham ||