Chapter 27 – Vivekachoodamani – 261 -270
Preceptor speaks “ The supreme Bhramam
with the influence of Maya appears as infinite Nama Roopavasthu/living and
non-living things with specific names and forms, like the precious yellow metal
used to make exquisite ornaments of various patterns, without the yellow metal
the ornaments have no existence. Likewise, the supreme Bhramam is Adhvatheeya/lacks
duality and all-pervasive, the Yogi perceives that supreme Bhramam,
Scchidhanandhaswaroopa with the practice of austerities, disciplines, celibacy,
Thaththvavichara, etc. and remains in supreme bliss “Thaththvamasi’. The Yogi
perceives that supreme Bhramam which is Yeka,
Advaita, Parathpara, Prathyagathmaswaroopa, Athman, is eternal bliss,
absolute truth, Anantha, Avyaya, with the austerities and remains in supreme
bliss. The Yogi gets rid of false conception, delusion, impurities such as the Kama,
Krodha, Lobha, Moha, Madha, Mathshcharya, by observing strict austerities,
perceive that supreme Bhramam like crystal clear droplets on the palm. The Yogi
undertake strict austerities to achieve the knowledge of Nirgunaswaroopa, Paramamthma
symbolizes supreme wisdom/Athman is Paramathma, engages in the constant
contemplation and meditation upon it, and life of King who has won over interest in worldly matters and bondage,
and perfect control over the Karma,
Gnanendhriya, Panchprana, mind, intellect, Chithth Ahamkara as warriors. The learned
with the thorough knowledge of Athmavasthu/Sath/Paramathma and Anathmavasthu/Prapancha
such as material things, wealth, richness, money, fame, people, etc. take shelter in the Adhvatheeya Paramathma,
absolute truth resides as Athman in the cave of intellect, constantly
contemplate and meditate upon that Parambhramam Paramathma, and save themselves
from the repeated births and the consequent miseries in the womb of the mother. In
this way, the learned and intellectuals save themselves from not to get trapped
in the cave-like womb of the mother. I shall
describe the significance of austerities, discipline, vows, celibacy,
Adhyayana, Athmavichara, meditation, and contemplation, etc. It is extremely difficult to concentrate on
the Paramathma Parambhramam resides as soul, even after achieving the knowledge
about the Athma and Anathmavasthu, Jeeva
finds it difficult to get freed from the powerful and endless clutches of
Samsaravasana, unless and until the Jeeva engage in the above-mentioned
austerities. The impurities like Kama, Krodha, Lobha, Moha, Madha, Mathshcharya
are Vasana/attributes and the absence of it known as ‘Moksha’, even a slightest
interest in worldly matters and bondage is more than enough to create an obstacle, Sadhaka won’t achieve even the fragrance of
Mukthi. The Athmajjani get rid of ‘I’ consciousness and body
consciousness/mine, myself, me, with the constant practice of observation of austerities,
will not take pleasure in a pleasing sense, or take pride in the material
matters/wealth, richness, possession, fame, money, etc. They contemplate upon
that ‘Athman’ who is the sole witness in the Jeeva, beyond mind, words, and action, as changeless, eternal, Paramasathya, pure,
and free from afflictions. The Yogi abandon the interest in worldly matters and
body, eventually walk out of all those supernatural powers achieved with the
constant meditation and contemplation/Shasthrasidhdha remains inactive,
achieves union with the Paramathma. The obstacles of a Sadhaka are 1) Lokavasana/interest in worldly matters, 2)
Shasthravasana/yearning to achieve deep knowledge in scriptures, and 3) Dhehavasana/attachment
to the body and related matters, without getting rid of the above-three it is
impossible to achieve Athmajjana or achieve union with the Paramathmaswaroopa.”
Yadh Vibhathi Sadhanekadha Bhrama Namaroopa Guna Vikriyathmana | Hemavath Swayamavikriyam Sadha Bhrama Thaththvamasi Bhavayathmani ||
Yashcchekasthyanaparam Parathparam Prathyagekarasamathma Lakshanam | Sathyachith
Sukham Anantham Avyayam Bhrama
Thaththvamasi Bhavayathmani ||
Uktha Marththamimathmani Swayam |
Bhavayeth Prathitha Yukthibhirdhiya |
Samshayadhi Rahitham Karambuvath | Thena Thaththvanigamo Bhavishyathi ||
Sambodhamathram Parishudhdha Thaththvam | Vijjaya Sanghe Nripavashcha
Sainye | Thadhashraya: Swathmani Sarvadha Sthitho | Vilapaya Bhramani Vishwajatham ||
Budhdhau
Guhayam Sadhasadhvilakshanam | Bhramasthi Sathyam Paramadhvatheeyam |
Thadhathmana Yoathra Vaseth Guhayam | Punarnna Thasyanga Guhapravesha: ||
Jjathevasthunyapi Balavathi
Vasanadhiresha | Karththa Bhokthapyahamithi Dhrida Yasya Samsarahethu: |
Prayathg Dhrishtyathmani Nivasatha Sapaneya
Prayathnan Mukthim Prahusthadhiha Munayo Vasanathanavam Yath ||
Ahamamethi Yo Bhavo Dhehaksha Dhavanathmani
| Adhyasoayam Nirasthavyo Vidhushaswathmanishtaya ||
Jjathva
Swam Prayagathmanam Budhdhithadhvriththi Sakshinam | So Ahamithyeva Sadhvriththyanathmanyathmathim Jahi ||
Lokanuvarththanam Thyakthva
Thyakthva Dhehanuvarththanam |
Shasthranuvarththanam Thyakthva Swadhyasapanayam Kuru ||
Lokavasanaya Jantho: Shasthravasanayapi
Cha | Dhehavasanaya Jjanam Yadhannaiva
Jayathe ||
