Chapter – 36 – Viveka Choodamani - 351 – 360
Preceptor speaks “ The learned achieve the
knowledge of Sath/indestructible Purusha Paramathma Parambhramam resides as
soul and the Asath/
destructible/Prakrithi and material matters, people, richness, wealth, fame
etc. and contemplate upon that Sathchithdhananda Swaroopa Paramathma following
the austerities, vows, celibacy, etc. is called ‘Atmanishta’. The Sadhaka who
has achieved the ‘Athmanishta’ remain free from sufferings and grief of worldly
existence, and will not have any attachment to the Anathmavasthu/material
matters/Prapancha. The Sadhaka who sincerely follows the Bhramanishta get rid
of ‘Hridhayagrandhi’/passions, emotions, attachment, etc. in due course of
time, achieves the Akhanda Anubhoothi/supreme bliss, the state of transcendental/Nirvikalpasamadhi.
It would remove the body and I consciousness, such as attachment to wife,
children, companion, relatives, and attachments to wealth, fame, money,
richness, etc. completely, the Sadhaka achieves the sense of ‘Oneness-in-all’
perceives that all-pervasive Bhramam in everything. The experience of
transcendental state removes the dualities such as ‘I’, mine, myself, and it enthuses the Sadhaka to get rid of redundant
thoughts and perplexities accumulated all their life. The Nirvikalpa Samadhi is the supreme state
which can be attained after several years of meditation and contemplation,
along with the practice of Dhama, Shama, Thithiksha, Uparathi, etc. to bring
good control over the mind and intellect, that could bring
Vishayanivriththi/get rid of interest in worldly matters and bondage. The
practice of meditation and contemplation, along with the sense of
Oneness-in-all would bring immediate results of Samadhi. It would remove all
the impurities like Kama, Krodha, Lobha, Moha, Madha, Mathshcharya in the
Jeeva, and it would remove the darkness of ignorance as well. The Yogi who has
achieved the sense of Oneness-in-all, perceive the Paramathma Parambhramam in
everything, do not get attached to the fruit of Karma, or do not experience the
dualities, constantly contemplate upon that Paramathma Parambhramam and remain
in supreme bliss/Paramanandha. The Mumukshu cut off the Pashabhandha/bondage,
with the practice of Shamadhamadhi, achieves perfect control over sense, get rid of Ahamkara
and Avidya, and immerses in the Akhanda Adhvaitha Anandhaghanaswaroopa
Paramathma resides as soul, thus completely get rid of Pashabandha, it is not
that the intellectuals who have achieved profound knowledge in Veda and Vedantha
and give marvelous speeches on it. The Athman/soul is Yeka/has no dualities,
the Upadhisambandha/Vasanas attributes caused to find infinite Nama Roopa in
the Universe and its living beings, therefore it is necessary to achieve the
sense of ‘Oneness-in-all’/Adhvaithabhava. The meditation, and contemplation
upon that Supreme Bhramam only could remove the dualities accumulated in the
mind and intellect, hence the Sadhaka should constantly strive to achieve the
sense of ‘Oneness-in-all’. The constant contemplation and meditation upon that
supreme Bhramam would transform the Athman into Paramathma/Bhramam, like the
Keeta/worm deposited in the beehive assumes the form of Bee. The Yogi with the practice of constant meditation and contemplation, abandon the interest in
worldly matters and bondage, as a result relentlessly immerses in the
Bhramanishta, ultimately achieves the union with the Bhramam. The Bhramathaththva
is an extremely subtle concept, can be understood with the knowledge of supreme
Bhramam, knowledge of self, and practice of Samadhi. The Athmaswaroopa is beyond
mind, intellect, and words, it is beyond Indriyas and Prakrithi. It is
impossible to perceive that Paramathma without meditation and contemplation,
hence the Paramjjyani/intellectuals, scholars, engages in the meditation and
contemplation and achieves the state of transcendental, like the gold alloys
get heated to achieve the ‘solid gold’. The Jeeva innates with the impurities
like Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, the attributes/ Thriguna,
should be propelled to the fire of meditation and contemplation/ Dhyanagni/Yogagni to get rid of all those
impurities to perceive the Paramathma Parambhramam in it.”
Iththam Vipashchitha Sadhasadhvibhajya Nishchithya Thaththvam Nijabodha Dhrishtya |
Jjathva Swamathmanakhandabodham Thebhyo Vimuktha; Swayameva Shamyathi ||
Ajjana Hridhaya Grandher Nisshesha Vilayasthadha | Samadhinavikalpena
Yadhadhvaithathma Dharshanam ||
Thvamahamidhamitheeyam Kalpana
Buddhidhoshath | Prabhavathi Pramathmanyadhvaye Nirvisheshe | Pravilasathi
Samadhavasya Sarvo Vikalpo Vilayanamupagacchedhvasthu
Thaththvadhrithya ||
Shantho
Dhantha: Paramuparatha:
Kshanthiyuktha: Samadhim |
Kurvannithyam Kalayathi Yathi: Swasya Sarvathmabhavam | Thenavidhya Thimirajanithan
Sadhu Dhagdhvavikalpan | Bhramakrithya Nivasathi Sukham Nishkriyo Nirvikalpa:
||
Samahitha Ye Pravilapya Bahyam Shrothradhi Chetha: Swamaham Chidhathmani |
Tha Yeva Muktha Bhava Pashabandhair
Nanye Thu Parokshya
Kadhabhidhayina: ||
Upadhi Bhedhath Swayameva Bhidhyathe
Chopadhyapohe Swayameva Kevala: |
Thasmath Upadher Vilayaya Vidhvan |
Vaseth Sadhakalpa Samadhi Nishtaya ||
Sathi Saktho Naro Yathi Sadhbhavam
Hyekanishta | Keetako Bhramaram Dhyayan Bhramarathvaya Kalpathe ||
Kriyanthara Sakthimapasya Keetako Dhyayannalithvam Hyalibhavamricchathi
| Thadhaiva Yogi Paramamthvathaththvam |
Dhyathva Samayathi Thadhekanishtaya ||
Atheeva Sookshmam Paramathmathaththvam | Na
Sthooladhrishtya Prathipaththumarhaththi
|Samadhinathyantha Su
Sookshmavriththya Jjathavyamaryair
Athishudhdha Budhdhibhi: ||
Yadha Suvarnnam Putapakashodhitham |
Thyakthva Malam Swathmagunam
Samricchathi | Thadha Mana: Sathvarajasthamomalam | Dhyanena Santhyajya Samethi
Thaththvam ||
