Chapter 17 – Vivekachoodamani 171 – 180
The preceptor speaks “ The Sushupthi/sleep,
is the complete absence of Sthoola
Sookshma Prapancha/Vriththishoonya/inactive, Jeeva got out of the deep sleep keeps ‘fresh and enjoyable’ because of the absence of redundant thoughts during
the deep sleep, hence the Samsara/worldly existence is not ‘REAL’, is a mere illusion on the state of Jagrathavastha/awakening
state too. The mind and intellect are the cause for the Bandha and Moksha like the wind causes to gather and disperse the clouds. The Karma and
Gnanendhriyas are Upadhi/tools, follow the instructions of mind and intellect,
get fastened in the material world, matters, people, money richness, wealth,
possession, fame, etc. The mind requires practice the sense of
Vairagya/abandonment, and Viveka/knowledge to unfasten the hook of interest in
worldly matters and bondage. Therefore, the mind is the prime cause for the
Bandha/attachments to people, wealth, money, fame, possession, etc. and
Moksha/free from worldly matters and bondage, like the cow, get fastened to the
pole and released by the same person. The Jeeva whose mind and intellect is
drenched in Rajasika and Thamogunavriththi causes’ bondage and grief, with the
practice of austerities, achieve purity of mind/free from Kama, Krodha, Lobha,
Moha, Madham, and Mathscharya, eventually attain the Moksha. Therefore, each and
every Jeeva is deserved to achieve Mokshaprapthi/Paramthma Parambhramam with
the Chiththavriththi/purity of mind. The Mumukshu who yearn for the liberation
from the repeated births and miseries and sorrows of worldly existence, strive
hard to achieve Vairagya/sense of renunciation and Viveka/intelligence, knowledge
of Paramathma Parambhramam, following austerities, vows, celibacy and Tapasya. The Viveka and Vairagya is the supreme tool
to achieve purity of mind, it would remove the interest in the performance of
Karma causes bondage, it removes the impurities in the mind and redundant
thoughts, the mind becomes Vriththishoonya/free from actions, and pure, which
is the gateway to Moksha. The mind is like Mahavyaghra/ferocious tiger always
chases after Vishaya/ like wealth, grains, possessions, richness, people, fame,
money, sensual pleasure, etc. in the Vishayaranya/dense wood of interest in
worldly matters. The Mumukshus do not choose these Vishayaranya to explore;
they practice Viveka and Vairagya and attain that supreme Paramathma.”
Preceptor continues “I shall describe how
the ‘mind and intellect’ plays its major role in fastening the Jeeva in Bandha
and Moksha as well. The Jeeva is Bhoktha/consumer
of Vishaya, and the mind creates Bhojyavasthu/eatables. The mind creates
Sthoola/material matters and Sookshmavishaya/redundant thoughts and feed the
Jeeva, with the body consciousness, I consciousness, Varnna and Ashramadharma,
religion, etc. and the different nature of it, Kriya, Karmaphala, etc. are the
product of mind, except the ‘Athmanubhava’/state of transcendental. The mind
persuades the Jeeva/Athman which is the ‘Shudhdha Saththva Paramathma Parambhramam,’
hurl into the worldly existence, and get fastened with the Prana, Indhriya, and
body. The Jeeva drenched in the Vishaya/interest in worldly matters and bondage
get hallucinated with the “I’ and body consciousness, Alas! The mind is the
prime cause for the grief and miseries of worldly existence. Jeeva/Athman is
Shudhdha/pure, Chidhanandhaswaroopa/supreme bliss, the sense of “I and body-consciousness’ is the Samsarahethu that was created by the Manas/mind and
intellect. The ignorant Jeeva drenched in the Rajasika and Thamasika nature
engages in the various immoral deeds, which would throw them into constant
miseries and sorrow, finally into the vicious cycles of rebirth. The learned
and intellectuals addressed the ‘Manas’/mind is Avidhya/lack of knowledge of ‘self’
that causes illusion, like the fog covered in the atmosphere.”
Sushupthikale Manasi Praleene Naivasthi Kinchith
Sakalaprasidhdhe: | Atho Mana: Kalpitha
Yeva Pumsa: | Samsara Yethasya Na
Vasthuthasthi ||
Vayunaneeyathe Megha: Punsthenaiva Neeyathe |
Manasakalpyathe Bandho
Mokshasthainaivakalpyathe ||
Dhehadhi Sarvavishaye Parikalpya Ragam | Bandhathi Thena Purusham
Pashuvath Gunena | Vairasyamathra Vishavath Suvidhaya Pashchathdhenam
Vimochayathi Thanmana Yeva Bandhanath ||
Thasman Mana: Karanamasya Janthor Bandhasya Mokshasya Cha Va
Vidhanena | Bandhasya Hethur Malinam Rajogunair Mokshasya Shudhdham Virajasthamaskam ||
Viveka Vairagya Gunathirekath Shudhdhathvamasadhya Mano Vimukthyai |
Bhavathyatho Budhdhimatho Mumukshosthabhyam Dhridabhyam Bhavithavyamagre ||
Mano Nama Mahavyaghro Vishayaranya
Bhoomishu | Charathyathra Na Gacchanthu Sadhavo Ye Mumukshava: ||
Mana: Prasoothe Vishayanasheshan Sthoolathmana Sookshmathaya Cha Bhokthu: |
Shareera Varnnashrama Jathibhedhan Gunakriya Hethu Phalani Nithyam ||
Asanga Chithroopamamum Vimohya Dhehendhriya Pranagunair Nibadhya | Aham Mamethi Bhramayathyajasram | Mana:
Swakrithyeshu Phalopabukthishu||
Adhyasa Dhoshath Purushasya Samsrithiradhyasa Bandhasthvamunaiva
Kalpitha: | Rajasthamo Dhoshavatho Avivekino Janmadhi Dhukhasya Nidhanamethath
||
Atha: Prahurmanoavidhyam Pandithasthathva
Dharshina: | Yenaiva Bhramyathe Vishwam Vayunevabhramandalam ||
