Chapter – 2 – Sri Yogavashista Saram – 11 –
20
Sage Vashishta speaks “Oh! Rama, the
all-pervasive supreme Bhramam is vast and pure like the sky. It is quite
natural that the sky gets covered with dust, fog, clouds, etc. and the sky
remains unpolluted, the dust and clouds get disappeared after some time. The
Athman is vast like the sky, the feelings and emotions in the Jeeva are like clouds
and dust, it does not pollute the Athman, and those accumulated Vasana/attributes
cause emotions that have fleeting nature like the dust and clouds. The Athman
reflects in the Chiththa according to the attributes of the Jeeva, as the reflections
of the face in the diamond, ghee, water, and mirror. Athman is Paramathma free from
affections and changes, it is pure as the vast sky. The dust, smoke, fog,
clouds, are the Vasana/attributes of the Jeeva earned from the several births, the Athman is pure as the vast sky, the Vasana/attributes accumulated
in the several births creates an obstacle in perceiving the Athman within the Jeeva.
The ignorant Jeeva forgets the real nature of Athman, and get wedged to the destructible
material matters such as fame, money, richness, wealth, possession, attachment
to wife, children, relatives, and companions, and constantly undergoes miseries
and grief. Athman is indestructible Purusha/Paramathma free from afflictions, changeless,
pure, unblemished, has neither birth nor death, hence the Karma Gnanendhriyas,
Chiththa, mind, and intellect get wedged with the Athman assumes the superior
nature of that Athman, such as pure, unblemished, and free from afflictions,
like the metal shoved to the blazing fire assumes the appearance of fire. The
Indhriyas, mind, and intellect attached to the Athman achieve the pure,
unblemished, indestructible nature of Purusha, free from afflictions, in the
same manner, the mind, and intellect, Indhriyas attached to the material
matters/Prapancha, that has fleeting nature undergoes constant miseries and
sorrows. The interest in worldly matters and bondages makes the Jeeva afar
from the supreme Bhramam resides as soul/Athman, like the moon under the clutches
of Rahu during the hours of the Lunar eclipse. The ignorance caused by illusion compels
the Jeeva to get attached to the Anathmavasthu. The Paramarththa
Thaththva/knowledge of Athman removes interest in the Anathmavasthu such as worldly
matters and interest and bondage, ultimately the Jeeva assumes the appearance Sudhdha
Chaithanyaswaroopa, Anandhaghana, Paramathma Parambhrmam, like the water, gets boiled
in the fire assumes the mixed state of Jaladharma/coldness and Agnidharma/hotness.
The illusion caused mind and intellect to get attached to the Asathya/untruthful,
Jadavasthu/lifeless, infinite Nama Roopa Dhrishya, hurls into the
Maharnnava/vast ocean of worldly existence.
The all-pervasive Bhramam is achievable with the strict austerities,
vow, observance of celibacy, the practice of Shamadhamadhi, Athmavichara,
contemplation and meditation, like 1) The oil extracted from the seeds 2) fire
extracted from crushing the stones together 3) The sweetness in the sugarcane
extracted from crushing it 4) The fire is hidden in the wood 5) The cow is the source
of milk, ghee, curd, butter, etc. 6) The Athman is within the body and achievable with the observance of strict disciplines,
hard work and austerities. The Chithroopa Parameshwara is all-pervasive,
resides as a soul in the Jeeva, like the reflection of the sky in the crystal.
The Athman is self-illuminating, is the sole source of the functioning of the mind,
intellect, Chiththa, Ahamkara, Karma, and Gnanendhriyas like the Rathnakumbha/jar
made of gem shines in and out same as the Athmaswaroopa. The reflection of the sun
in the mirror gives out the luminosity, in the same manner, the radiance of
Athman enhances the brightness in the Jeeva. The Vishwashri/Prapanchalakshmi is
Prathibhasa/reflection, Athman is self-illuminating free from illusion. The
ignorant Jeeva misinterpret the rope as a snake and gets perplexed, in the same manner, witnessing
the Prapancha/Prathibhasaroopini, of infinite
Nama Roopa Dhrishya gets confused and forgets the nature of Athman in them.”
Dhooli Dhoomambudhaiyyadhvanmalinee
Kriyathe Nabha: | Paramrishta
Sthadhaivathma Vishudhdha Pramrithair
Gunai: ||
Agnisangadhyadhaloha Magnithvamupagacchathi |
Athmasangaththadhagashcha Thyathmatham
Indhriyadhikam ||
Adhrishyo Dhrishyatherahu: Griheethena Yadhendhuna | Thadhanubhavamathrathma Dhrishyenathmavalokyathe ||
Athmanojada Sangathsya Dhanathmathvam Jadasyathu |
Syadhathmasangadhathmathvam Jalagnyo:
Sangavanmidha: ||
Asathya Jadachethyamshachayanachithdhvapur
Jadam | Mahajalagathohyagniriva Roopam Samujjathi ||
Ekshau Gudasthilethailam Kashteva Vahnir Dhrishadhyaya: | Dhenavajyam
Vapushyathma Labhyathe Chaiva
Yathnatha: ||
Spatikathmani Neerandhre Sthitham Kham
Vikshyathe Yadha | Thadha Sarva
Padharththeshu Chithroopa: Parameshwara: ||
Bahir Anthar Spurath Jyothi: Rathnakumbha Pradheepavath |
Swaprakashadhyaivaikam Swaroopam
Hyathmanasthadha ||
Dharppane
Bimbithohyarkka: Prakasham
Kuruthe Yadha | Thadha
Prakashayathyathma Swacchadheeshvanu Bimbitha: ||
Yathra Sthitheyam Vishvashri: Prathibhamathra Roopini | Rajjvam
Bhujangavath Bhathi Swayamathma Sadhothitha: ||
