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 ||
