Chapter 11 – Vivekachoodamani – 101 – 110
The preceptor speaks “ The eyesight may
varies like Andhathvam/blindness,
Madhanthvam/partial sight and clear sight, the variation in the eyesight does
not affect the Athman/soul, likewise the
deafness to ears and lack of speaking ability etc. the Athman/ soul remains unaffected by any of this functioning of the sense. The gestures
and actions like a sneeze, sweat, inhalation and exhalation, yawn, hunger, thirst
etc. are related to Pranadharma, therefore the Athman/soul remains unaffected
by any of these. The presence of soul /Athman is the source of sole functioning of the mind
and intellect, Karma and Gnanendhriya, the Jeeva/soul/Athman is the source of
life, cannot be misunderstood as ‘I’, the Athman is the source of performance
of Karma and the Jeeva take pleasure in
it, once the Athman/soul departs the body, it is declared as a corpse. The Jeeva
takes pleasure in the three-state of wakening/Sathva, sleep/Thamasik, and dream/Rajasik
due to the presence of Athman in it. The
ignorant Jeeva takes great pleasure in the Vishayavisha/wealth, richness,
people, fame, money, etc. and in the absence of the above mentioned Vishaya, the
Jeeva sunk in deep distress, the Athman/soul remains untouched by any of these.
The mind and intellect get easily wedged on the material matters and bondages,
heave into grief and sorrow in the absence of it; in fact, the ‘Athman’ is
eternal bliss, the presence or absence
of material wealth, richness, money, fame, attachments to people, etc does not
affect the Athman/soul/Paramathma which is supreme bliss. Grief and
happiness are two different states of mind caused in the absence and presence of
Vishayavisha/ the attachment to people wife, children, companions, relatives, richness,
money, possession, fame, etc. The Athman/soul is permanent bliss, the interest
in material matters and bondages cannot provide permanent happiness, because it
has to undergo constant transformation and ruin. Athman/soul is indestructible,
free from grief or sorrow, pure, permanent; hence it is addressed as ‘Sacchidhanandha
Swaroopa’ Paramathma Parambhramam. The Prakrithi, material matters, and the living
being have to undergo, aging, illnesses, and death, hence it cannot provide
eternal bliss. The deep sleep removes the mental and physical fatigue, it is
the state of absence from the worldly matters/free from redundant thoughts, and
therefore it is definite that the material matters and bondage cause grief and
exhaustion, not the Athman/soul. It is evident that the Athman/soul is supreme
bliss, the person who perceives the pleasant experience of the state of
Sushupthi/deep sleep could understand the nature of Athman is none other than ‘Bliss’,
on the basis of Shruthi/Veda, Prathyaksham/explicit, Aithihyam/tradition and
Anumanam/guess, interpretation. The darkness in the Sushupthi is ignorance;
Avidya Maya has three attributes Sathva, Rajas, and Thamas, is the powerful
female force Parashakthi also known as Adhi/primordial, Avyaktha/invisible,
Anadhi/endless. The Sthoola Sookshma Prakrithi/Universe and its living beings
are initiated from the Mahamaya, like the mud pot made out of the mud. The powerful
Maya is beyond description, it is beyond human intellect; hence it is addressed as ‘Maha Athbhutha’. This powerful Maya can get relieved only with the pure
knowledge of the non-dual form of supreme Bhramam/Adhvaitha Bhramam Bodham, the
fear/misapprehension gets cleared with the proper understanding of the object, like the trepidation caused by
the rope mistaken as a serpent. The Maya and
its three attributes Rajas, Sathvik, and Thamas get disappeared with the
knowledge of ‘self’/Adhvaitha Athmabodha.”
Andhathvam Madhanththvam Patuthvadharma:
| Saugunya Vaigunyavashadhdhi Chakshusha: | Badhiryamukathvamukhasthadhaiva |
Shrothradhi Dharma Na Thu Veththuraththmana:
||
Ucchvasani: Shvasa Virjumbhanakshuth Prasyandhanadhyuth
Kramanadhika: Kriya: | Pranadhikarmani Vadhanthi Thajja: Pranasya Dharmavashana Pipase ||
Antha: Karanametheshu Chakshuradhishu
Varshmani | Ahamithya Abhimanena Thishtathyabhasa Thejasa ||
Ahankara: Sa Vijjeya: Karththa Bhokthabhimanyam | Sathvadhi Guna Yogena Chavasthathrayamashnuthe ||
Vishayanam Anukoolye Sukhi Dhukhi Viparye| Sukham Dhukham Cha Thadhdharma:
Sadhanandhasya Nathmana: ||
Athmarththathvena Hipreyan Vishayo
Na Svatha: Priya | Swatha Yeva Hi
Sarveshamathma Priyathamo Yatha: | Thatha Athma Sadhanandho Nasya Dhukham
Kadhachana ||
Yath Sushupthau Nirvishaya Athmanandho Anubhooyathe | Shruthi:
Prathyakshamaithihyamanumanam Cha Jagrathi ||
Avyakthanamni Paramesha Shakthiranadhyavidhya Thrigunathmika Para | Karyanumeya
Sudhiyaiva Maya Yaya
Jagathsarvamidham Prasooyathe ||
Sannapya Sannapyu Bhayathmika No
|Bhinnapyabhinnapyu Bhayathmika No| Sangapyanangapyu Bhayathmika No Mahathbhutha Anivarchaneeya Roopa ||
Shudhdhadhvaya Bhrama Vibodhanashya |
Sarppabhramo Rajjuvivekatho Yadha | Rajasthama: Sathvamithi Prasidhdha |
Gunasthadheeya: Prathidhai: Swakaryai: ||
