Chapter
– 35 – Viveka Choodamani - 341 – 350
Preceptor
speaks “Ahamkara is a vicious weapon causes destruction, even the intellectuals
and learned could not ward off this easily, hence not to talk about the
ordinary Jeeva. The Ahamkara get destroyed in the state of Nirvikalpasamadhi. The root cause for the Ahamkara is the
accumulated Vasanas/Sathvik, Rajasik, and Tamasik, which cannot be mellowed down
without meditation and contemplation upon the supreme Lord. The Sadhaka who engages in austerities, meditation, Samadhi, attains good control
over the Ahamkara during the course time. The practice of meditation and
contemplation is the primary tool to achieve a transcendental state. The
Rajasik and Thamasik qualities/Vasana, such as anger, jealousy, pride, lust,
desire, greed, lethargy, laziness, dullness, foolishness, ignorance, etc. push
the Jeeva into constant miseries and sorrows of worldly existence, thus the
Jeeva completely keep distant from the knowledge of self/Athmavichara, it intensifies the Ahamkara and increases the interest in worldly matters
and bondage, like the prostitute, take good control over the man who falls at
the beauty of her. The Jeeva misinterpret the rope as a snake gets frightened, as
soon as the wrong idea get removed the fear also disappears, like the water in
the milk gets separated from heating it, in the same manner, the knowledge of
Athma/Paramathma and Anathmavasthu/Prakrithi would remove the trepidations in
the Jeeva. The Athma is indestructible Paramathma Parambhramam and the Anathma
is destructible Prakrithi has short-living nature, this Paramarththa Thaththva
would remove trepidation in the Jeeva.
The removal of Prathibadhdha/ attachment and Vikshepa/perplexity,
inspire the Jeeva to achieve that all-pervasive Paramathma Parambhramam with
the meditation, contemplation, austerities, Swadhyaya, etc. The knowledge of
Athma and Anathmavasthu are the same as getting rid of the fear that was caused by mistaking the rope for a snake. The Jeeva get rid of Maya/illusion, caused perplexity, Mahamoha,
abandons the interest in worldly matters and bondage. These Mahatmas do not
face Mrithyu/fear of aging, illness, and death, or do not hurl into the vicious
cycle of repeated births. The knowledge of Jeevathma Paramathma Thaththva and
the knowledge of Jeevathma is nothing other than the Paramathma, the oneness-in-all
are like the colossal fire that would remove the ignorance of wood in the Jeeva.
The noble souls get rid of Samsarabeeja and unite with the Akhanda
Satchidananda Swaroopa Paramthma Parambhramam, eventually these Mahatmas get
rid of Janma, Mrithyu, Jara, Vyadhi Bhaya, and achieve the supreme state of
Jeevanmuktha. The Maya is Vikshepa/obstacle, the ignorant Jeeva gets attached to the Anathmavasthu
completely drenched in the Maya, cannot
perceive the Athmavasthu Paramathma Parambhramam resides as a soul in it, in the
same manner the Mahathma who has already won over the impurities,
Anathmavasthu/Prakrithi, will not fall into the trap of worldly matters or
bondage again, therefore Athmabodha/knowledge of self is enough to get rid of
Ahamkara, impurities, and attributes/Vasana. The knowledge of Sacchidhanandaswaroopa
Paramathma Parambhramam resides as a soul would remove the misconception, anxieties,
fear, attachment to material matters, richness, wealth, money, fame, possession,
wife, children, etc. that has fleeting nature, like the rope mistaken as a snake, further the
clear understanding removes the fear instilled earlier. The ‘Athmabodha’ would
remove the interest in worldly matters and bondage. The iron heated to create
various equipment out of it, but the Agni/fire remains the same without any change
in it. The knowledge of ‘Athman’/supreme consciousness would remove the
impurities like ego, lust, desire, pride, jealousy, etc., bring a huge
transformation in the Jeeva, with the knowledge of the impermanent nature of
Prakrithi/material matters like wealth, fame, money, richness, possession, attachment
to wife, children relative, companion, etc./ and the permanent nature of Athman
resides as soul. The supreme knowledge is ‘Bhrama Sathyam and Jagath Mithya’,
the supreme Bhramam resides as the soul is eternal truth, and the Jagath/Universe and
its living beings have fleeting nature, undergoes constant transformation and
ruin. The supreme Bhramam/Athma Paramthma, Parambhramam resides as a soul in the
Jeeva is pure, unblemished, Akhanda/indestructible, Nithya/eternal, Adhvyaya/has
no dual forms, Chidhekaroopa/Chith, is the source of the functioning of the mind,
intellect, Karma, Gnanendhriyas, Ahamkara, Prana, etc. and it is the sole
witness in the Jeeva. The Athman/soul is
Sadhanandhaghana Swaroopa/supreme bliss Paramathma Parambhramam.”
Aroodashktherahamo Vinasha: Karththum Na Shakya: Sahasapi Pandithai: |
Ye Nirvikalpakhya Samadhi Nishchalasthanantharanathabhava
Hi Vasana: ||
Aham Budhdhyaiva Mohinya Yojayithva Vrither Balath | Vikshepashakthi:
Purusham Vikshepayathi Thadhgunai: ||
Vikshepashakthi Vijayo Vishamo Vidhathum | Nissheshamavarana Shakthi
Nivriththi Bhave | Dhrig Dhrishyayo: Sputapayo Jalathvibhage |
Nashyeththadhavaranamathmani Cha Swabhavath || Nissamshayena Bhvavathi
Prathibadhdha Shoonyo | Vikshepanam Na Hithadha Yathi Chenmrisharththe ||
Samyakviveka: Sputbodajanyo Vibhajya Dhrig
Dhrishya Padharthathaththvam | Scchinathi Mayakritha Moha Bandham | Yasmath Vimukthasya
Punarnna Samsrithi: ||
Paravaraikathva Vivekavahnir Dhahathya
Vidhyagahanam Hyashesham | Kim Syath Puna: Samsaranasya Beejam Adhvaitha Bhavam Samupeyushoasya ||
Avaranasya Nivriththir Bhavathicha Samyak Padharththa Dharshanatha:
| Mithyajjana Vinasha Sthadhvath
Vikshepa Janitha Dhukha Nivriththi: ||
Yethath Thrithayam Dhrishtam Samyak Rajju Swaroopavijjanath | Thasmadhvasthu
Sathvaththvam Jjathvyam Bandhamukthaye
Vidhusha ||
Ayoagni Yogadhiva Sathsamnvayanmathradhi Roopena Vijrumbathe Dhi: | Thathkaryamethathdhvatheeyam Yatho
Mrisha Dhrishtm Bhrma Swapna Manoratheshu ||
Thathovikaro Prakritheraham Mukha: |
Dhehavasana Vishayashcha Sarve |
Kshneanyatha Bhavithaya Hyameeshamasaththvamathma
Thu Kadhapi Nanyatha ||
Nithya Adhvaya Akhanda Chidhekaroopo Budhdhyadhi Sakshi
Sadhsadhvilakshana: | Ahampadha Prthyaya
Lakshithrththa : | Prathyak Sadhanandha
Ghana: Paramathma ||
