Chapter 28 – Vivekachoodamani – 271 -280
Preceptor speaks “Whoever yearns to
achieve ‘Moksha’/liberation from the Samsarakaragraha/prison-like worldly existence,
would strive hard to practice to break the powerful chain of Lokavasana/I
consciousness, Dhehavasana /body consciousness, and Shasthravasana/pride in the
knowledge of Shastra. Moksha is the
supreme state which is free from the Triguna/attributes, it is impossible to
achieve serenity of mind without following strict discipline, austerities,
celibacy, Swadhyaya, Athmavichara, etc. The rich fragrant ‘Agaru’ gets foul
smell with the association of dirty things, and cannot get rid of the smell even after the
wash, likewise, the Jeeva achieved all those Vasana/Lokavasana, Dhehavasana and
Shasthravasana in the several births cannot be get cleaned easily, until and
unless the Jeeva strive hard to follow the austerities, Athmavichara, etc. The
accumulated Vasana/attributes, earned in the several births keep the Jeeva
afar from the Athmavichara, like the sandalwood stick covered in dirt, and when
the Sandalwood rubbed on the rock surface produces its natural scent. In this
way, the Jeeva get relieved from the impurities like Kama, Krodha, Lobha,
Madha, Moha and Mathshcharya, and the attachment to people, wealth, richness,
possession, fame, etc… with the austerities, meditation, and contemplation,
achieves serenity of the mind. The ‘Athmavasana’/attachment to Athman,
Paramathma resides as the soul/ is innate in the Jeeva, the attachment to the impermanent nature of
Anathmavasthu/people, richness, wealth, money, fame, etc. drive the Jeeva far away
from the supreme Bhramam. The closeness to the Athman can be achieved with the
observance of austerities, Athmanishta, etc. hence the Sadhaka engage in the practice of Swadhyaya, meditation, and contemplation upon the supreme Lord.
Once, the Sadhaka gets closer to the Athmanishta/Amthavichara and begins to take
pleasure in it, all those attributes/Dhehavasana, Lokavasana, and
Shasthravasana such as interest in worldly matters and bondage will vanish. The
absence of attributes is ‘Moksha’, the Sadhaka should not fall prey to any of
those attributes, and continue to undertake austerities, vows, disciplines,
observe celibacy etc. constantly engages
in the various austerities, immerses in the Athmavichara/Athmarathi, and in due the course of time, the Sadhaka get rid of all the attributes accumulated in
him/her achieves the supreme state ‘transcendental’ of a Yogi. I shall
describe how to get rid of the attributes earned in several births, all the Jeeva
has the innate qualities /Vasana such as Rajasik,/anger, lust, desire, ego, pride,
jealousy, etc. Sathvik/selflessness, honesty, purity, serenity, kindness,
sincerity etc. and Thamasik/lethargy, laziness, foolishness, dullness, etc. The Sadhaka get rid of Thamasik
nature/lethargy, dullness, foolishness, laziness,/ concentrating on the Rajasik
and Sathvik nature in them, further they get rid of Rajasik nature/anger,
jealous, pride, ego, etc. with the Sathvik nature in them, this is how the
Sadhaka gets rid of the Thamasik and Rajasik nature in them eventually achieves serenity of mind. The undeniable truth is all the Jeeva has to experience its ‘Prarabdha
Karma’/fruits of Karma performed earlier; it would preserve the body while
engaging in extreme austerities and Tapasya. The ‘Prarabdhakarma’ of the Jeeva
keeps it alive until and unless the Karma gets closure. Yogi will not get
anxious about the condition of the body while performing extreme austerities and
Tapasya, with the knowledge that the body continues to exist until the
Prarabdhakarma gets over. The human body, vital air/Prana, mind, or intellect
is not Athman. The supreme Bhramam resides as soul/Athman is Akhanda
Sacchidhanandha Swaroopa/eternal bliss, free from attributes/Triguna, the Jeeva
gains all those Vasanas during the course of life due to the attachment to
people, money, wealth, richness, fame, possession, etc. that has impermanent
nature. The Sadhaka get rid of the impurities, interest in worldly matters and
bondage with the practice of austerities, vow, observance of celibacy,
Swadhyaya, Athmavichara, etc. They strive to achieve the knowledge of Paramathma
Parambhramam resides as a soul through learning and listening to scriptures, understands
the nature of Maya/destructible nature of Prakrithi, and the indestructible
Purusha resides as a soul in the Jeeva, and along with the practice of meditation and
contemplation achieves the union with the Bhramam.”
Samsarakaragriha Mokshamicchorayomayam Padha Nibadhdha
Shringalam | Vadhanthi Thajja: Patuvasana
Thrayam Yoasmadhvimuktha:
Samupaithi Mukthim ||
Jaladhi Samparkkavashath Prabhootha Dhurgandha Dhoothagaru Dhivyavasana |
Sangharshanenaiva Vibhathi
Samyakvidhooyamane Sathi Bahyagandhe ||
Antha:Shrithanandha Dhuranthavasana|
Dhoolivilipthavaramathma Vasaga |
Prajjathi Sangharshanatho Vishudhdha| Pratheeyathe Chandhana Gandhavath Sputam ||
Anathma
Vasana Jalaisthiro Bhoothathmavasana | Nithyathmanishtaya Thesham
Nashe Bhathiswayam Sputa ||
Yadhathadha Prathyagavasthitham Manasthadha Thadha Munchathi Bahyvasana: | Nisshesha
Mokshe Sathi Vasananamathmanabhoothi:
Prathibadhdha Shoonya ||
Swathmanyeva Sadhasthiththva Mano Nashyathi Yogina: |
Vasananam Kshayashchatha: Swadhyasapanayam Kuru ||
Thamo Dhvabhyam Raja: Sathvasathvam
Shudhdhena Nashyathi | Thasmath
Sathvamavashtabhya Swadhyasapanayam Kuru ||
Prarabdham Pushyathi Vapurithi
Nishchithya Nishchala: | Dhairyamalambya
Yathnena Swadhyasapanayam Kuru ||
Na Aham Jeeva: Parambhramathya
Thadhvyavriththi Poorvakam | Vasana Vegatha: Praptha Swadhyasapanayam Kuru ||
Shruthya Yukthya Swanubhuthyajjathva Sarvathmyamathmana: | Kvachithabhasatha:
Praptha Swadhyasapanayam Kuru ||
