Chapter 19 – Vivekachoodamani 191 – 200
Preceptor speaks “The supreme Bhramam/Paramathma/Athman
resides as a soul in the Jeeva causes Samsarabandha/interest in worldly matters,
attachment to material things, possession, wealth, richness, wealth, fame,
attachment to family, children, relatives, companions, etc. The Athman is independent, free from
afflictions remain as a sole witness in the Jeeva, other than the presence of
Athman causes the functioning of Karma, Gnanendhriya, mind, intellect,
Ahamkara, Panchakosha, etc. like the heat mellows the iron.”
The disciple speaks “ Oh! Mahatma, the
Nithya Mukthaswaroopa Paramathma Parambhramam resides as a soul, appears in the
Jeeva at the time of birth and disappears at the time of death. The Athman has the Upadhisambandha/causes to
function the Indriyas, Panchakosha, etc. if so, the Jeevabhava, Samsaranubha of
the Jeeva is persisting concept, and in that case, how did the Jeeva achieve
Moksha? If the Mokshaprapthi is not attainable, then what’s the benefit of practicing
austerities, Bhramacharya, Adhyayana, etc.? Oh! Guro, kindly remove my qualms.”
Preceptor speaks “Oh! Vidhvan, your
doubts are quite natural, I shall answer your queries, listen to me
carefully. The Maya/illusion in the Jeeva causes worldly existence and bondage,
hence it cannot be considered as a fact. Paramathma is free from worldly
matters and bondage like the person gets alarmed mistaking the rope as a serpent and when the doubt gets cleared all the trepidations vanishes. Jeevathma is
Paramathma, the Maya and the attributes/Triguna caused Samsarabandha in the
Jeeva. The Paramathma resides as a soul in the Jeeva is Nishkriya/inactive, sole
witness, free from miseries and sorrows, like the sky is Vasthushoonya, cannot
call the sky as blue colored, it has no specific color at all. In the same
manner, Paramathma Parambhramam resides as a soul that has no specific appearance, and
free from Thriguna. The Paramathma/Athman is ‘Dhrik’/sole witness of the
actions of the Jeeva, it is Sathvadhigunarahitha, hence it is Kriyashoonya/
inactive, free from affliction, and it is eulogized as supreme bliss. The Jeeva
gets attached to material matters, wealth, people, possession, money, richness,
fame, etc./Prakrithi, which has fleeting nature, once the Jeeva gets freed from
the attachments to material matters caused by the illusion/Maya Prakrithi, the
Jeeva attains union with the Paramathma Parambhramam. Oh! Fortunate one, the
attachment to material matters, people, wealth, money, fame, richness, etc.. has a short life, like the rope mistaken as a snake, once the illusion gets faded, the
fear and anxieties disappear, in the same manner, the Jeeva gets attached to
the material matters with the influence of Maya has short-living nature, once
the Maya disappears, the Jeeva achieve union with the Athman in it, remains in
a state of bliss. The Avidya/ignorance, Maya caused Samsara is impermanent,
undergoes transformation and ruin, therefore the knowledge of the all-pervasive
Bramham resides as the soul removes the Avidhya Maya from the Jeeva. The supreme
consciousness of indestructible Purusha/Athman, and destructible Prakrithi/Maya,
removes the ignorance and Maya in the Jeeva like the person got out of sleep
forgets the Swapnadhrishya, hence Avidya Maya can be removed only with the
Vidhya/knowledge of ‘self’.”
Upadhi Sambandhavashath Paramathma Hyupadhi Dharmananubhathi Thadhguna: | Ayo Vikaranavikari
Vahnivathsadhaikaroopo Api Para: Swabhavath ||
Shishya Uvacha –
Bhramenapyanyadha Vasthu Jeevabhava: Paramathmana: |
Thadhupadheranadhithva Nanadhernnasha
Ishyathe ||
Athoasya
Jeevabhavoapi Nithya Bhavathi Samsrithi : | Na Nivarththetha Thanmoksha:
Kadham Me Shriguro Vadha ||
Sri Guru Uvacha –
Samyak Prishtam Thvaya Vidhvan
Savadhanena Thath Shrunu | Pramaniki Na Bhavathi Bhranthya Mohithakalpana ||
Bhranthim Vina Thvasangasya
Nishkriyasya Nirakrithe: | Na
Ghatetharththa Sambandho Nabhaso Neelathadhivath ||
Swasyadhrashtur Nirgunasya Kriyasya |
Prathyag Bodhanandharoopasya Budhdhe: |
Bhranthya Praptho Jeevabhavo Na Sathyo Mohapaye Nasthya Vasthu Swabhavath ||
Yavath
Bhranthisthava Devasya
Saththa
Mithyajjanojjrumbhithasya Pramadhath
| Rajjvam Sarppo Bhranthikaleena Yeva | Bhranthernnashe Naiva
Sarppoapi Thadhvath ||
Anadhithvamavidhyaya: Karyasyapi
Thedheshyathe | Upthpannayam Thu
Vidhyayamavidhyakamanadhyapi ||
Prabodhe Swapnavath Sarvam Sahamoolam Vinashyathi | Anadhyapeedham No
Nithyam Pragbhava Iva Sputam ||
Anadherapi Vidhvamsa: Pragbhavasya Veekshitha: | Yath Budhdhyupadhi
Sambandhath Parikalpithamathmani ||
