Chapter – 32 – Vivekachoodamani - 311 – 320
Preceptor speaks “Karya/Vishaya, the
increased interest in worldly matters and bondage amplifies the
Karana/Ahamkara, hence Karya and Karana are inter-related, depend on the
increase or decrease in the attribute/Vasana of the Jeeva. Therefore, the learned Sadhaka restrict the interest in worldly matters; in this way curtail the
Ahamkara as well. The Vasanavridhdhi/increased Sathvik, Rajasik and Thamasik
nature would increase the Karyavridhdhi/performance of deeds. The increase in
the Vasanas of the Jeeva creates
confusion and multiplies Karyavridhdhi, the Sathvik qualities are selflessnesses,
honesty, sincerity, compassion, kindness, uprightness, innocence, etc. the
Rajasik qualities are anger, jealousy, pride, arrogance, lust, desire,
wickedness etc. the Thamasik qualities are lethargy, dullness, laziness,
foolishness, ignorance, etc. The increased interest in the Vishaya/material
matters, richness, wealth, money, people, fame, possession, etc. would enhance
these Vasanas in the Jeeva, simultaneously it would enhance the Karya as well,
and hence the Sadhaka should strive to abandon interest in worldly matters and
bondage, to get rid of Vasana/attributes. Yathi undertake extreme austerities
and penances and get rid of these Vishaya, the thought about the Vishaya and
yearning to achieve it would cause more damage than the experience in the
Vishaya. The Vishayavasana/interest in worldly matters,
Vishayachintha/pondering over it and Vishayanubhava/experience earned from the
interest in worldly matters is equally destructive to a successful Sadhaka.
Therefore, the Yathi constantly engages in various austerities, the performance of
religious and spiritual rites, vows, etc, to get rid of these Vasanas. The
Vishaya Asvadhana, Vishayachintha, and Vishayavasana can be removed with 1)
oneness-in all, perceive that Paramathma Parambhramam in all 2) restrict the
destructive thoughts by supplementing productive thoughts. The Jeevamukthi and
Moksha is the superior state which is free from the attributes/Vasana. The
Vasananasha/removal of attributes is possible only with the absence of
deed/Vriththishoonya, it would remove thought about the particular deed, and
eventually, it would destroy the Vasana as well. The thoughts and the
Acharana/performance of deeds is the cause for the Vasana. The Vasanas are the
Samsarabeeja/seed of Samsara, it hurls the Jeeva into the repeated cycles of
rebirth. The Vasanas are two types 1) Sathvasana/righteous and 2)
Dhurvasana/immoral, even though these two multiplies the bondage of the Jeeva,
the Sathvasana is considered superior. The Sathvasana remove increased interest
in worldly matters, body and I consciousness/Ahamkara and Mamakara, in due course
of time, eventually the Jeeva get enthused to move through the path of
Amthmasakshathkara, like the sunrise in the early hours of dawn, removes the
darkness. The ‘Athmanubhoothi’ the knowledge of self and contemplating upon
that Paramathma Parambramam resides as soul, would remove the dualities like
grief and sorrow, happiness and joy, grace and disgrace, etc. The knowledge of
Bramham would remove the darkness of ignorance in the Jeeva like the sun rays
remove the darkness. The Jeeva who is Vimukha/remote from the Athamanubhava
gets choked in the Samsaranubhava/worldly matters and bondage, undergoes
constant sufferings and miseries. The successful Sadhaka immerses in the
contemplation upon the Akhanda Sacchidhananswaroopa Paramathma Parambhramam,
which is Anandhaghanaswaroopa/supreme bliss, and get rid of all those redundant
thoughts and visuals/Dhrishya. In this way, they continue to remain in the
transcendental state as long the Prana lingering on them, finally achieves the
union with the Bhramam. The illustrious Sanakadhis says Pramadha/attachment to
Anathmavasthu and getting remote from the Athmavasthu is Mrithyu. The increased
interest in worldly matters, possession, fame, money, wealth, richness, people, etc. is Samsarahethu causes constant sufferings and miseries, finally, the Jeeva
hurl into the vicious cycle of repeated births, therefore the intelligent
Sadhaka does not skip the practice of Bhramanishta.”
Karya Pravardhanath Beejapravridhdhi:
Paridhrishyathe | Karyanashath Beejanashasthasmath Karyam Nirodhayeth ||
Vasanavridhdhitha: Karyam Karyavridhdhya
Cha Vasana | Vardhathe Sarvadha
PUmsa: Samsaro Na Nivarththathe
||
Samsara Bandha Vicchiththyai Thadhdhvayam
Pradhaheth Yathi: | Vasanavridhdhirethabhyam
Chinthaya Kriyaya Baha: ||
Thabhyam Pravardhamana Sa Suthe
Samsmrithimathmana: | Thrayanam Cha Kshayopaya: Sarvavasthasu Sarvadha: ||
Sarvathra Sarvatha: Sarvam
Bhramamathravalokanai: | Sadhbhavasana Dhardyaththath Thrayam Layamashnuthe ||
Kriyanashe Bhaveth Chinthanasho Asmadhvasanakshaya: |
Vasanaprakshayo Moksha: Sa Jeevanmukthirishyathe ||
Sadhvasana Spoorththi Vijrumbhane Sath |
Hyasau Vileena Thvahamadhivasana | Athiprakrishtapyaruna Prabhayam | Vileeyathe
Sadhu Yadha Thamisra ||
Thamasthama: Karyamanarththa Jalam | Na
Dhrishyathe Sathyudhithe Dhineshe |
Thadha Dhvayanandharasanubhoothau | Naivasthibandho Na Cha Dhukhagandha: ||
Dhrishyam Pratheetham Pravilapayan San |
Sanmathramanandha Ghanam Vibhavayan | Samahitha: San Bahirantharam Va | Kalam
Nayedha: Sathi Karmabandhe ||
Pramadho Bhramanishtayam Na Karththavya: Kadhachana | Pramadho
Mrithyurithyaha Bhagavan Bhramana: Sutha: ||
