Chapter 23 – Vivekachoodamani 221 – 230
Preceptor speaks “ The Aththmajjani
perceives the Paramathma Parambhramam as all-pervasive, Oneness-in all, beyond description, resides as a soul in the
heart, it is the sole source of the functioning of Mana, Chith, Indhriya, Ahamkara,
Prana, Panchakosha, etc. is the sole witness in the Jeeva, it is Shudhdha
Chaithanyaswaroopa, Sarvadhrik, supreme consciousness, eternal, free from
afflictions, pure, absolute truth, invisible, Sookshma/subtle, permanent truth,
and it has neither birth nor death. The fortunate soul who perceives that
Paramathma, get rid of all the sins, the impurities like Kama, Krodha, Lobha,
Moha, Madha, Mathshcharya, and the fear of death as well. These noble souls
never experience the dualities like happiness or sorrow, grace or disgrace, win
or loss etc. They remain in a state of supreme bliss always, free from Shoka,
Moha, Bhaya, completely get rid of afflictions, wanders fearlessly, freed from
worldly interest and bondage immerses in the ‘Athmarathi’, have nothing else
other than ‘Athmajjananubhoothi’/experience of joy, therefore the Athmajjana is
the only source to get rid of attachments to material matters/Prakrithi and achieve
Mokshaprapthi. The Mokshanubhoothi is the experience of ‘Aham Bhramasmi’ ‘I am
not different from that Nithyashudhdha supreme Bhramam, I am not different from
that Paramathma Parambhramam’. The Athmajjyani’s immerses in the austerities,
meditation and contemplation/Athmavichara upon that Adhvatheeya Bhramam/lack of
dualities of Bhramam achieves union with it. The Bhramajjyani who have
experienced the Bhramanubhava, abandon the interest in worldly matters and
bondage, and never return back to the Samsara. These Mahathma who have merged
in the Bhramam, have no birth or death, hence
it is vivid that the body is not Athman, the body has to undergo aging,
illnesses and death, the Paramathma resides as soul/Athman is eternal,
changeless, pure, unblemished, free from afflictions, has neither birth nor
death. The supreme Bhramam is the absolute truth, eternal, pure and it
symbolizes supreme wisdom. It has supreme radiance, and it illuminates the
whole Universe and living beings with its radiance, it is beyond Triguna/Sathvik,
Thamasik and Rajasik, it is Nithya Ananda Rasa/supreme bliss. The
Sacchidhanandhaswaroopa Paramathma Parambhramam is beyond comparison, is the
eternal truth. The Mahathma perceives that Paramathma with the extreme
austerities and Tapasya experiences the truth that there is nothing comparable
to that ‘supreme consciousness’. The inseparable Maya of that Mayapathi/supreme
Lord causes illusion, due to that infinite Dhrishya/living and non-living
things present in the Universe, the mind and intellect of the Jeeva easily get
attracted to the Dhrishya/Prakrithi that is people, money, richness, wealth,
fame, possession, etc. due to Bhramavismrithi/lack of knowledge in the ‘self’.
The mud pot made of mud has no existence without mud, after a certain period of
time; it is a natural process that the pot merges in the mud, and likewise, the
Jeeva/human body made of five essential elements merges in the Panchabhootha
after its life span. There is nothing other than Bhramam in this Universe, the
mud pots have no existence without mud, and similarly, the Jeeva have no
existence without the Paramathma Paramabhramam as a soul in it. The Bramham is
eternal truth, and the Universe and the living and nonliving things/Prakrithi
created with the influence of Maya is an illusion that has impermanent nature. If
anyone misinterpret the indestructible Bhramam and the destructible/Prakrithi
, Jagath/Universe that would be like incoherent speeches during the
half-wakening state of sleep.”
Nithyam Vibhum Sarvagatham Su Sukshmam
Anthar Bahi: Shoonyamannanyamathmana: | Vijjaya Samyak Nijaroopamethath | Puman
Vipapma Virajo Vimrithyu: ||
Vishoka
Anandhaghano Vipashchith Swayam
Kuthashchinna Bibethi Kashchith | Nanyoasthi Pandha Bhavabandh Mukthervina Swathathvavagamam Mumuksho: ||
Bhramabhinnathva Vijjanam
Bhavamokshasya Karanam |
Yenadhvitheeyamanandham Bhrama Sampadhyathe
Budhai: ||
Bhramabhoothasthu Samsrithyai Vidhvanna
Varththathe Puna: | Vijjathavyamatha:
Samyak Bhramabhinnathvamathmana: ||
Sathyam Gnanam Anantham Bhrama Vishudhdham
Paramswatha: Sidhdham | Nithyanandhaikarasam Prathyagbhinnnam Nirantharam
Jayathi ||
Sadhidham Paramadhvaitham Swasmadhanyasya Vasthunoabhavath |
Nahyanyadhasthi Kinchith Samyak Paramarththa ThaththvaBodha Dhashayam ||
Yadhidham Sakalam Vishwam Nanaroopam
Pratheethamajjanath | Thath Sarvam Bhramaiva
Prathyastha Sheshabhavanadhosham ||
Mrithkaryabhoothoapi Mridho Na Bhinna: |
Kumbhoasthi Sarvathra Thu
Mrithswaroopath | Na Kumbharoopam Prithagasthi
Kumbha: Katho Mrisha Kalpitha Namamathra: ||
Kenapi Mridh Binnathaya Swaroopam | Ghatasya Sandharshayithum Na Shakyathe | Atho
Ghata: Kalpitha Yeva
Mohanmrideva Sathyam Paramarththabhootham ||
Sath Bhramakaryam Sakalam Sa Deva | Thanmathra Methanna Thathoanyadhasthi
| Astheethi Yo Vakthi Na Thasya Moho Vinirgatho Nidhrithavath Prajalpa: ||
