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: ||
