Sri Yogavashista Saram – Nirvanam – 10 -‘Sarvam Bhramamayam’ – The Universe and its living and non-living things are the essence of the supreme Bhramam - Aham Bhramasmi

 

Chapter – 4 – Sri Yogavashista Saram – 31 – 43

 

Sage Vashishta speaks “Oh! Rama, the Athmajjani/Bhramavithth do not take pleasure in the Anathmavasthu/body, wealth, money, richness, fame, possessions, and attachment to people, they get rid of interest in worldly matters, bondage, body and I consciousness, all those impurities of Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, like the serpent shred its outer skin effortlessly which was considered as ‘body’. The ignorant get attached to the material matters, richness, fame, money, wealth, possession, people etc. and undergoes constant miseries and grief, the permanent loss of wealth or people, aging, illnesses, and death, would make realize the misconception about the fleeting nature of the same, ultimately, they abandon the interest in the worldly matters and bondage like the serpent shred its outer skin. The Yogi undertake strict austerities, disciplines, Shama, Dhama, Sathyam, Shaucham, Dhaya, the vow of silence, observance of celibacy, immerses in the Athmavichara, and Swadhyaya, contemplation and meditation upon the supreme Bramham resides as soul, and get rid of impurities/Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, body and I consciousness, interest in worldly matters and bondage becomes GunaDhosharahitha/neither impure nor pure, roam around freely and fearlessly like a child. Oh! Raghava, The Universe and it's living and non-living things are the essence of that supreme Bhramam, it is omnipresent, like the fire in the wood, statue in the rock.  The universe and its living beings initiated has no existence without that supreme Bramham. The Jeeva vested on that supreme Bhramam, and the Athman is self-illuminating spread its radiance/energy so that the functioning of the body, intellect, mind, Chithth, Ahamkara, Karma, and Gnanendhriyas takes place. Oh! Rama, the Jagath/Universe and the infinite Nama Roopa Dhrishya are an illusion, is Kalpitha/imagined, as the small waves in the pond have fleeting nature, the waves keep appear and disappear, in the same manner, the Jagath/infinite Nama, Roopa, Dhrishya keeps appear and disappear is Sankalpa Vikalpa. Oh! Raghava, the supreme Bhramam is all-pervasive, Chithdhroopa/pure intellect, Chidhabhasa/bliss, Sarvabhoothavabodha/supreme consciousness, Paramashantha/serene, Sarvathravasthitha/omnipresent, therefore ‘Sarvam Bhramamayam’. I am that Chithdhroopa Paramathma Parambhramam/Aham Bhramasmi, the all-pervasive Bhramam is Sarva Vikalpa Nirmuktha Parameshwara Paramathma. Oh! Rama, the Maya/illusion is Jagathroopini, is all-pervasive like that Purusha, like the Jala Budhbudha/water bubbles, that has fleeting nature. The Raga, Dhvesha/Kama, Krodha, Madha, Moha, and Mathscharya are like the venomous serpent living in the hole, as long as it is in the hole it does not harm anyone. The Yogi and Mahathma get rid of these toxic poisons of Ragadhvesha with the austerities, Tapasya, the vow of silence, meditation, and contemplation upon that Bhramam. Oh! Rama, the fury is like Badavagni/colossal fire, the body is like the vast ocean, the Jeeva who has perfect control over anger get freed from the intensity of it, and win over the Mrithyu. The lust and desires inflict excruciating pain in the Jeeva, finally hurls into Mrithyu, like the Til/sesame seeds crushed under the wheel. The Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya destroys the purity of the intellect and hurls the Jeeva into complete darkness. The Athmajjani/Bhramavithth, get rid of these impurities following the austerities remain free from the hellish tortures of the above. Oh! Rama, I shall describe the evilness that takes away the serenity of mind and push the Jeeva into hellish tortures 1) Dhurarththa/the wealth earned in immoral ways, wealth confiscated forcibly, wealth and possession obtained in crooked ways 2) Dhurarambha/the treacherous plan to obtain wealth or plotting against the innocent to abduct wealth, fame, richness, etc. or putting others into trouble and make a profit out of it or employ evil-minded to abduct the wealth of others  3) Dhurguna/wicked nature, finding means to steal others wealth, money, richness, fame, etc. or finding pleasure in other’s fall 4) people who follow immoral ways to take away the wealth and possession of others, cannot achieve serenity of mind, ultimately pushes into Mrithyu. The Mahathma and Bhramaviththa are free from the above evilness, achieves serenity of mind and immerses in supreme bliss.”

 

Ahinirllvayineemahirathmathaya  Jagrihe Parimokshana Thasthu Pura | Parimuchyathuthamuraga:  Svabile  Na  Nireekshatha Athmathayathu Puna: ||

 

Dhoshabudhdhyobhayatheetho  Nishedhann Nivarththathe | Gunabudhdhya  Cha Vihitham Na Karothi Yadharbhaka: ||

 

Anulkeernna Yadhasthambhe  Swasthithashala Bhanjika | Thadha Vishwamsthitham Thathra  The Na  Shoonyam Na Thath Padham ||

 

Yadhanuputhrikashoonyam Sthambhenulkeernna Puthrika: | Thadha Bhatham Jagath Bhrama Thena Shoonyapadham Gatham ||

 

Saumyambhasi Yadhaveechir Na  Chasthina Chanasthi Cha | Yadha Jagath Bhrmaneedham Shoonyashoonya Padhamgatham ||

 

Abhasamathramamalam Sarvabhoothavabhodhakam | Sarvathravasthitham Shantham Chidh Bhramapemathyanubhooyathe ||

 

Asamsthuthadhdhvagaloke  MansyanyathraSamsthithe | Ya Pratheethira Nagaska  Thadh Chith Bhramasmi Sarvaga: ||

 

Jaganmayi Bhranthiriyam  Na Kadhachana Vidhyathe | Vidhyathe  Thu Kadhachith Jalabudhbudhavath Sthitha ||

 

Ragadhveshavisha Ghoornna:  Swamanobila Mandhira: | Lobha Vyalona Bhunktheyam Mrithyusthamna Jighamsathi ||

 

Peethashesha Vivekambu: Shareerambhodhi Badava: | Na  Nirdhdhahathiyam Kopa:  Mrithyusthamna Jighamsathi ||

 

Yanthram Thilanam Kadinam Rashimugramivakulam | Yam Peedayathinananga: Tham Mrithyur Na Jighamsathi ||

 

Andhikritha Hridhakasha:  Kamakopa Vikaraja: | Chinthana Parihimsanthi  Chiththamekam Samahitham ||

 

Ya Dhurarththa Dhurarambha  Dhurguna Dhurudhahritha: | Dhushkramasthena Krithanthi Chiththameka Samahitham ||

 

||Ithi Sri Yogavashishtasare “ Nirvanam’ Nama Dhashamam Prakaranam Samaptham ||

 

Sri Yogavashista Saram – Nirvanam – 10 – Ahameva Parambhrama/Aham Bhramasmi - The state of Samadhi is the contemplation upon that Akhanda Sacchidhananda Swaroopa Paramathma Parambhramam, the Avismrithi/ absence of forgetfulness of Paramathma, and Ananyabhakthi, to that supreme Bramham resides as the soul is the only source of the functioning of body, mind, intellect, Chithth, Ahamkara, Karma, and Gnanendhriyas.

 

Chapter – 3 – Sri Yogavashista Saram – 21 – 30

Sage Vashishta speaks “ Oh! Rama, the lectures on Bhramajjana/Athmajjana will not help the individual, until and unless put into practice. The learning and practice of austerities, and engage in the Athmavichara is essential to achieve the Bhramathaththvam. The Mahathma, Yogis constantly engages in various austerities, engages in the Athmavichara, contemplate and meditate upon that Paramathma Parameshwara, and achieves union with it. The Knowledge of ‘self/Paramathma resides as soul/Athma, is the highest of the philosophy ‘Ahameva Parambhrama’, /I am that Paramathma Parambhrama Avyaya Vasudeva, by the Mukthathma. The ignorant Jeeva drenched in material matters/Prapancha, richness, wealth, possession, money, fame, attachment to children, wife, relatives, and companion grow afar from the Paramarththa Thaththva undergoes constant miseries and sorrows of worldly existence, ultimately hurls into the vicious cycles of rebirth. Oh! Rama, you are that Parambhrama Paramathma Parameshwara, that was eulogized by Veda and Vedantha as Na: Ithi, Na: Ithi, you are incomparable, hence contemplate upon that Bhramam and achieve the bliss. The Athman/soul is Adhvatheeya /lacks duality, eternal Bhramam. You are that supreme Bhramam, hence, there is no concept of Dhyatha/meditated upon/ and Dheya/meditation, you are that Paramathma Parameshwara. The state of Samadhi is the contemplation upon that Akhanda Satchidananda Swaroopa Paramathma Parambhramam, the Avismrithi/absence of forgetfulness of Bhramam, and Ananyabhakthi, to that supreme Bhramam resides as the soul is the only source of the functioning of body, mind, intellect, Chithth, Ahamkara, Karma and Gnanendhriyas.  The Bhramajjana and the practice of austerities, vows, observance of Shamadhamadhi, celibacy would remove the Ahamkara/impurities, all that remains the stream of ‘Samprajjatha Samadhi’/supreme consciousness. The Jeeva who has achieved the ‘Manonasha’/the absence of interest in worldly matters and bondage, body and I consciousness, freed from the impurities of Kama, Krodha, Lobha, Moha, Madha and Mathscharya, will not face trepidations in the worldly existence, even if the Kalpantha/the deluge at the end of Kalpa, or hurricane, or scorching heat of the twelve Adithya, of deluge caused by the Sapthasamudhra/seven oceans, could not harm the Jeeva who have achieved the perfect control over sense. Oh! Rama, the supreme Bhramam resides as soul/Athman is the Sarvasakshi, it is the single witness to the creation as well as destruction, therefore contemplate upon that supreme Bhramam. Oh! Rama, the Prapancha/Prakrithi, Universe and the living and non-living things have fleeting nature, the infinite Nama Roopa Dhrishya has momentary nature are Manokalpitha/assumption of the mind. The Manonasha/absence of desires would remove the interest in infinite Nama, Roopa Dhrishya/material matters of the Prapancha.  The Dhvaithabhava/sense of dualities would get destroyed with the knowledge of destructible Prakrithi and indestructible Purusha/Paramathma. The supreme Bhramam is Nishchala/firm, Chaithanyaswaroopa, Paramathma represents Shivam/auspicious Shantham/serene, omnipresent in the Characharavasthu/living and non-living things.”

 

 

Apivijjatha Thathvena  Thadhabhyasyamidham Sadha | Na Namamathrath Kathaka Phalamambhu Prasadhakam||

 

Ahameva Parambhrama VasudevakhyamAvyayam | Ithyisyannishchitho Muktho Badhdha Yevanyadha  Bhaveth ||

 

Nethi Netheethi Netheethi Sheshitham Yath Param Padham | Nirakarththumashakyathva  Thadhasmeethi Sukhibhava ||

 

Athmanam  Sathatham Bhrama Vidhdhi Chaikam Nirantharam | Ahamdhyatha ParamdhyeyamakhandamKhandse Kadham ||

 

Soham Chinmathramevethi  Chinthanam Dhyanamuchyathe | Dhyanasya Vismrithi:  Samyak Samadhirabhidheeyathe ||

 

Bramakara Manovriththi Pravahoahamkrithim Vina | Samprajjatha Samadhi: Syath Jjanabhyasa Prakarshatha: ||

 

Kalpanthavayavovanthu Yanthu Chaikathvamarnnava: | Thapanthu Dhvadhashadhithya:  Nasthi Nirmannasa:  Kshathi: ||

 

Yachithi:  Sarvabhoothanamudhayavyaya Sakshini | Tham  Chithimpashyathavastham Poornanandha Ghanamritham ||

 

Manodhrishyamidham Sarvam  Yath Kinchith Sa Characharam | Manasohyunmineebhavath Dhvaitham Naivopalabhyathe ||

 

Yadhspandhandham Shivam Shantham Yasyanthar Jagatha: Sthithi: | Spandhaspandha Vilasathma  Sa Yekothra Chidhakrithi: ||

Sri Yogavashista Saram – Nirvanam – 10 - Sarvam Khalvitham Bhrama – ‘Samasthameva Bhramethi Bhavithe’/Sarvam Bhramamayam removes the fears and anguish of Samsara

 

Chapter – 2 – Sri Yogavashista Saram – 11 – 20

Sage Vashishta speaks “ Oh! Rama, the Yogi is Vinirmuktha/ get rid of all the ideas/Sankalpa, Jagrath/awakening, Nidhravastha/sleep, and achieves union with the Swaswroopathma/Bhramm, Athman with the practice of austerities/Tapasya, Shamadhamadhis, celibacy, and remain in a transcendental state. The supreme Bhramam resides as soul/Athman is Sathya/Truth, Anandha/bliss, Chidhakashaswaroopa Parameshwara, like the mud pot made out of mud, the pot has no existence without the mud. The Bramham is all-pervasive Parameshwara is vast like the sky. The Athman/soul is vast like the ocean, it is the sole source of the functioning of the body, mind, intellect, Chithth, Ahamkara, Karma and Gnanendhriyas. The Athman is indestructible Purusha, has subtle form, free from afflictions, it is changeless, eternal truth, and supreme bliss. The water contributes to the vastness of the ocean, in the same manner, the Bhramam is all-pervasive, it is Anantha, vast like the sky, it is Yekavasthu and  Chinmathraswaroopa. The supreme Bhramam is Chaithanyaswaroopa Paramathma Parameshwara, he is Vibhu, indestructible Purusha, and vast like the sky. The Bramham is compared with the sky has no limitations, even though the sky is Jadavasthu.  The supreme Bhramam is Chainthanyaswaroopa. It is vast, Poornanandha/supreme bliss, nectar-like ocean, it is free from the ocean waves, it is majestic, Yekam Bhramam, the Yogi and Mahatmas takes shelter in this Rasanandhasampoornna Poornnanandasagara, with the practice of constant austerities, vows, observance of celibacy, Athmavichara, contemplation and meditation.  Oh! Rama, Sarvam Khalvitham Bhrama, all those living and non-living things are the essence of Bhramam, there is nothing is different from that Bhramam. Oh! Rama, the supreme Bhramam is Sarvavyapi/omnipresent, Akhanditha Bhrama Swaroopa, Paramathma Parameshwara resides as a soul in Jeeva removes the Samsarabhava/worldly existence. Oh! Rama,  ‘Samasthameva Bhramethi Bhavithe’/Sarvam Bhramamayam, there is nothing other than Bhramam in this Universe. The Universe and its living and non-living things are initiated from that Bhramam, this knowledge would remove the trepidations in the Jeeva, the concept of ‘Aham Bhramasmi’/I am that Bhramam would inspire the Jeeva to assume the form of Bramham, like the person who consumes the nectar, assumes the form of the nectar. The Bhramajjanam/Athmajjanam is the only way 1) to get rid of redundant thoughts 2) achieve serenity of mind 3) get relieved from the fear and anxieties of worldly existence 4) get rid of impurities of Kama, Krodha, Lobha, Moha, Madha and Mathshcharya 5) it would remove the body, and I' consciousness/me, myself, and mine 6) it would remove the interest in worldly matters and bondage 7) Athmajjana provides the sense of ‘Oneness-in-all’. Otherwise, the knowledge without Bhramajjana would be like pouring ghee on the ashes, all those knowledge achieved from Shashthra, Purana, Upanishads would be the ghee poured on the ashes, and the well-known truth is that the ghee poured on the blazing fire intensifies the flames, the ghee added on the ashes would cause smoke.”

 

Prashantha Sarvasankalpa Yashilavadhavastheethi: | Jagran Nidhra Vinirmuktha Sa Swaroopasthithi:  Para ||

 

Sathyanandha Chidhakasha Swaroopa:  Parameshwara: | Mridh Bhajaneshu Mridhiva  Sarvathrasthya Prithak Sthithi: ||

 

Aparavara Visthara Samvith  Saleelavalganai; | Chedhekarnnava Ekoyam  Swamathma Vijjumbhathe ||

 

Bharithashesha Dhikkumja Mannthakasha Nirbharam | Yekam Vasthu Jagathsarvam Chinmathram Varivambudhi: ||

 

Niramshathva Dhvibhuthaccha  Thadhanashvara Bhavatha: | Bhrama Vyomnor Nabhedhosthi Chaithanyam Bhramanodhikam ||

 

Nistharangothi Gambheera:  Sandhranandha Sudharnnava: | Madhuryaikarasadhara  Yeka  Yevasthi Sarvatha: ||

 

Samastham Khalvidham  Bhrama Sarvamathmedhamagatham | Ahamanya Idham Chanya  Dhithyakhandam Na  Khandaya ||

 

Yadhaiva  Bharamanoroopam Thatham Budhdhamakhanditham | Thadha Vistheernna Samsara:  Parameshwrathamgatha: ||

 

Samasthameva  Bhramethi Bhavithe  Bhramavaipuman | Peethemrithemrithamaya:  Ko Nama  Nabhavedhithi ||

 

Bhavyosi Cheththadhethasma  Sarvamapnoshi Nishchayath | Nocheth  Bahvapi Samproktham Thvayi Bhasmanihooyathe ||

Sri Yogavashista Saram – Nirvana – 10 - The abandonment of interest in the infinite Nama Roopa Dhrishya is Moksha - The attachment to the Dhrishya/vision is Bandha, and the detachment to Dhrishya is Moksha

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 10

Sage Vashishta speaks “ Oh! Rama, Manonasha is Parampadha/supreme state, the abandonment of Dhrishya Dharshana, interest in worldly matters and bondage/infinite Nama Roopa Dhrishya cannot provide continuous happiness, the eternal bliss derives from the contemplation and meditation of Paramathma Parambhrmam resides as the soul which is free from afflictions, pure, changeless, and bliss. The attachment to material matters, richness, wealth, fame, money, possession, people, etc. has impermanent nature, the attachment to those Anathmavasthu pushes the Jeeva into extreme agony in the absence of them. The Dhrishya and Dharshana Sambandha/interest in the infinite Nama Roopa Dhrishya fastens the Jeeva and hurls into the worldly existence of miseries and sorrow. The abandonment of interest in the infinite Nama Rooopa Dhrishya is Moksha. Oh! Rama, do not get attached or abandon the Prapanchavasthu, stay impartial to Sath/indestructible Purusha and Asath/destructible Prakrithi. Oh! Rama, always depend on the Paramarththa Thaththva, while witnessing the Jada Ajada Vasthu/Anathma and Athmavasthu. Oh! Rama,  you are that supreme Bhramam vast like the sky, free from specific appearance, and those haze and clouds like emotions in the sky are momentary, therefore always fix your mind and intellect in that Paramathma Parambhramam.  Oh! Vathsa, the knowledge of self, indestructible Purusha, and destructible Prakrithi/ Bhramajjanam would destroy the concept of Dhrishya and Dhrashta. The attachment to the Dhrishya is Bandha, and the detachment to Dhrishya is Moksha. Oh! Rama, abandon the Triputi’ that is  Dhrashta, Dhrishyam, and Dharshana. The supreme Bhramam is all-pervasive, resides as soul/Athman, which has subtle nature, Nishkalanka, pure,  Nishchala,  and Bahyantharvyapi/omnipresent, leave interest in the Prapanchavasthu/Anathma, worldly matters and bondage, and contemplate upon that Anadhaghanaswaroopa Paramathma Parambhramam. The supreme Bhramam is omnipresent, like the vastness of air in the Bhramanda.  The Paramathma is Sarvabhoothahitha, leave interest in the Prapancha and contemplate upon that Akhanda Sacchidhananda Swaroopa Parambhramam. The supreme Bhramam/Chithth is self-illuminating, like the Earth, sky, radiance in the Sun, living and non-living things, the Universe and its living and non-living things are the essences of that supreme Bhramam. The supreme Bhramam Paramathma is free from Bandha or Moksha, it is free from Dhvaitha,  it is Yekam Bhramam, and omnipresent. Oh! Rama, as I have mentioned earlier, Bhrama is Chith, Bhrama is Bhuvanam/Universe, Bhramam represents living and non-living things, Bhrama is Parampara:/supreme consciousness, Aham Bhramam/I am that Bhramam, the Bandhu/relatives, Mithra/companions, and Shathru/enemies are that Bhramam. The Bhramajjani perceives that all-pervasive Bhramam in everything, achieves the supreme state of immortality, which is pure, Paramapavana, Adhvatheeya Bhramam and immerses in eternal bliss. Oh! Rama, the Mahathma Bhramajjani stands firm between the concept of Dhyava/dualities, /Asthi and Nasthi, they contemplate and meditate upon that Nithya Shudhdha Paramathma Parambhramam resides as the soul that has neither birth nor death, pure, changeless, eternal truth, and supreme bliss. The Bhramajjani contemplate upon that all-pervasive Paramathma Parambhramam/Oneness-in-all, which is the sole source of the functioning of the mind, intellect, Chithth, Ahamkara, Prana, Karma, and Gnanendhriyas. Oh! Ram, the supreme Bhramam is Sarvasankalpa Phaladha/provider of fruits of Karma, it is self-illuminating resides as a soul in the Jeeva, it illuminates the Universe with its presence/Sarvatheja Prakashakam. We worship that Paramathma Parambhramam which is Chiththswaroopa, and source of the Universe and its living and non-living things. Oh! Raghava, the supreme Bhramam resides as soul/Athman, is Anandhadhayaka/bliss, it provides the bliss of confluences of Dhrishya and Dhrashta/vision and viewer. We contemplate upon that Paramathma Parambhramam resides as the soul is self-illuminating, spread its radiance to provide bliss from the infinite Nama, Roopa, Dhrishya. The supreme Bhramam is eternal bliss/Akshayanandha, whoever contemplates the bliss at the end of Jagrathavastha/awakening, and before the Nidhrvastha/sleep experiences that Akshyanandha/eternal bliss.”

 

Dhrishya DharshanaSambandhath  Nabhaveth Paramamsukham | Thadhevaikantha Samchithya  Manonasha:  Paramam Padham ||

 

Dhrishya Dharshana Sambandhe Sukhasamvidhanuththama | Dhrishya Samvalithobandha:  Thanmuktha Mukthiruchyathe ||

 

Shudhdham Sadhasathormadhdhye  Padham Labdhvavalambya Thath | Sabhahyabhyantharam Vishwam  Magrihrana Vimunjjama ||

 

Jadajada Dhrishor Madhye  Yaththathvam Paramarththikam | Ananthakasha Hridhayam Thath Sadhashraya Sarvadha ||

 

Dhrshtur Dhrishyasya Saththanga  Bandha Ithyabhidheeyathe | Dhrashta Dhrishyavashath Bandho Dhrishyabhave Vimuchyathe ||

 

Dhrashtru Dharshana Dhrishyani Thyakthva Vasanaya Saha | Dharshana Prathamabhasa MathmanamSamupasmahe ||

 

Dhrastru Dharshana Dhrishyani Thyakthva Vasanayasaha | Dharshna  Prathamabhasa Mathmanam Samupasmahe ||

 

Dhvayor Madhyaigatham Nithyamasthinastheethi Pakshayo: | Prakashanam Prakashana Mathmanam Samupasmahe ||

 

Sarva Sankalpa Phaladham Sarvatheja:  Prakashakam | Sarvopadheya Seemanam  Chidhathmanam Upasmaham ||

 

Dhrashtu Dhrishya Samayogath Prayanandha Nishchaya: | Yastham Swamathmathathvoththam  Nispandham Samupasmahe ||

 

Nidhradhau Jagarasyanthe  Yobhava  Upajayathe | Tham Bhavam Bhavayan Saksha Dhakshayanandhamashnuthe ||

Sri Yogavashista Saram – Athma Niroopanam – 9 – Sarvam Bhramamayam - Athma is Paramathma - The supreme Bhramam is free from Bandha, Moksha, Yeka, Adhvatheeya Paramathma and omnipresent

 

Chapter – 3 – Sri Yogavashista Saram – 21 – 33

 

Sage Vashishta speaks “ Oh! Rama, the supreme Bramham Paramathma Parambhramam has neither birth nor death, it is pure and eternal truth, it is free from afflictions, the Athma is Paramathma/Parathpara free from Vikalpa, like the vast sky.  The Athman is Vishudhdha Chaithanya, Shashvatha, Sanathana, Sarvavyapi, Vibhu, is Nirvikara, it is self-illuminating, it is like the radiance in the Sun. The Athman is the sole source of the functioning of mind, intellect, Chithth, Ahamkara, Prana, Karma, and Gnanendhriyas, it is all-pervasive.  The supreme Bhramam is the essence of the Universe and living and non-living things/Sarvasamshraya is inseparable like the hotness of the fire, and the radiance of the sun.  The supreme Bhramam resides as soul/Athman is Chaitanya/supreme consciousness.  The Paramathma resides as the soul is Gnanaswaroopa/wisdom, self-illuminating causes the functioning of Prana, mind, intellect, Chithth, Ahamkara, Karma and Ganendhriyas in the Jeeva. It is all-pervasive, Athman has subtle nature and has no specific appearance, whoever contemplate and meditate upon that Satchidananda Swaroopa Paramathma Parambhramam would experience bliss and serenity of mind. The supreme Bhramam Paramathma is omnipresent like the vastness of the Air in the Bhramanda. The Paramathma Parambhramam is  Sarvagatha/all-pervasive, that is  Bhagavan free from specific appearance. The Paramathma Chithswaroopa is perceivable as radiance in the Sun, vastness in the sky, Earth, Air, Water, Mountain, Fire, and it is the Chithswaroopa resides as a soul in the Jeeva/animals, plants, fungi, bacteria, aquatic animals, etc. The supreme Bramham is free from Bandha, Moksha, it is Yeka, Adhvatheeya Paramathma and omnipresent. The Chith is Bhramam, Universe is Bhramam,  Aham is Bhramam/Athman is Bhramam, ‘I am that Bramham’, enemies, relatives, and companions are Bhramam, therefore there is nothing other than Bhramam in this Universe. The Athmajjani perceives that Adhvatheeya Anandhaghana Chithswaroopa Paramathma Parambhramam/oneness-in-all, undertakes strict austerities, vow,  disciplines, observe celibacy, Shama, Dhama, Sathyam, Shaucham, and Dhaya, practice Athmavichara, and contemplate and meditate upon that supreme Bhramam, ultimately achieve the union with it, get rid of impurities of Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, body and I consciousness, get rid of interest in worldly matters and bondage, takes shelter in the Adhvatheeya Paramathma resides as soul, achieves immortality/free from anguish and fear of death. The Sahsthra and Upanishads says ‘Sarvam Bhramamayam’ the absence of Maya/illusion is Mukthi and all that persists is Bhramam, the Jjanam and Jjeya is Bandham, the Mukthi is free from the concept of Jjanam and Jjeya. The Universe and living and non-living things are the essences of that Chithswaroopa Paramathma  Parambhramam. The Vikalpa is Mithya/illusion, the Paramathma Parambhramam resides as a soul in the Jeeva is the sole source of the functioning of the mind, intellect, Chithth, Ahamkara, Prana, Karma and Gnanendhriyas, hence the infinite Nama, Roopa, Dhrishya before the Jeeva is Athmaswaroopa as well.”

 

Adhyantharahitha: Sathyachithdroopo Nirvikalpaka: | Athma Niroopithakasho Jeevasyadhya:  Parathpara: ||

 

Athma Vishudhdha Chaithanya  Swaroopa:  Shashvatho Vibhu: | Nirvikara:  Swayamjyothi Swabhavo Arkka Prakashavath ||

 

Athmanubhavamathrathma  Sarvaga Sarvasamshraya: | Prakashananaya Chaithanya  Vyathirikthonaloshnavath ||

 

Chiththa Varjjitha Chinmathra:  Paramathmavabhasaka: | Sabhahyabhyanthara Vyapi Nishkalo Nishchalashraya: ||

 

Bhramande Cha Yadha Vayu:  Sarvabhootha Gathasthadha | Sa Yeva  Bhagavanathma  Thanu Muktho Vyavasthitha: ||

 

Yaivachith Bhuvanabhoge  Bhooshane Vyomnibhaskare | Dharavivara Koshasthe Saivachith Keetakodhare ||

 

Na Bandhosthi Na Mokshosthi Bhramaivasthi Nirantharam | Naikamasthi Na  Chadhvaitham  Samvith Sparam  Vijrumbhathe ||

 

Bhramachith  Bhramabhuvanam Bhramabhootha Parampara: | Bhramaham Bhramamashchathru:  Bhramamanmithra Bhandhava : ||

 

Yethasmin Nirmaleyena Padhe Paramapavane | Samshritha Chiththa Vishranthir Mrithyusthamnajighamsathi ||

 

Chithchethya Kalanabandha:  Than Mukthir Mukthiruchyathe | Chicchethyakhilamathmethi Sarvasidhdhantha Samgraha: ||

 

Chidhevastheeha Chinmathra Midham Chinmayameva  Cha | Chith Thvam Chidhahamevethi  Lokashchidhithi Samgraha: ||

 

Yadhasthi Yath Bhathi Thadhathmaroopam  Yashchanyatho Bhathina Chanyadhasthi | Swabhava Samvith Prathibhathi Kevala | Grahyam Griheethethi Mrisha Vikalpa: ||

 

|| Ithi sri Yogavashishta Sare  Athmaniroopanam  Nama Navama Prakaranam Samaptham ||

Sri Yogavashista Saram – Athma Niroopanam – 9 - the Athman is pure as the vast sky, the Vasana/attributes accumulated from the several births creates an obstacle in perceiving the Athman within the Jeeva

 

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: ||

Sri Yogavashista Saram – Athma Niroopanam – 9 – All the material matter has to undergo ruin, the lack of knowledge of the destructible nature of the Prapancha/Prakrithi causes constant miseries and sorrows in the Jeeva

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 10

 

Sage Vashishta speaks “Oh! Rama, Athma is Paramathma, free from impurities of Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, and afflictions, it is pure, unblemished, and changeless, the ignorant Jeeva due to the body and I consciousness misinterprets the body as Athman, get attached to the Prapancha/Prakrithi that has fleeting nature and hurls into the repeated miseries and sorrows.   The knowledge of indestructible Purusha and destructible Prakrithi would remove the misconception, the attachment to material matters, money, wealth, richness, fame, possession, people etc. disappears like the insufficient ghee on the lamp put off the light. The interest in worldly matters and bondage, body and I consciousness gets quashed with the knowledge all-pervasive Bhramam resides as a soul in the Jeeva which is the source of the functioning of mind, intellect, Ahamkara, Chiththa, Prana, Karma, Gnanendhriya, etc. The excessive desires and pride are like the ghee poured in the lamp, which brightens the fire. The Athma is Paramathma, the ignorant Jeeva forgets the real nature of Athman and gets attached to the Prapancha/Prakrithi undergoes miseries and sufferings, eventually hurls into the vicious cycles of repeated births, like the twice-born/Vipra in the association of Shudhra gets destroyed the Viprathva in him. The Mooda/ignorant Jeeva due to the body and I consciousness, get attached to the material matters, people, wealth, money, richness, fame, etc. get distressed in the absence of any of the above-said matters. All the material matter has to undergo ruin and impermanent, the lack of knowledge of the destructible nature of the Prapancha/Prakrithi causes constant miseries and sorrows in the Jeeva, like the child gets perplexed at the sight of spirit. The ignorant take pride in the body, possession and wealth, without the knowledge of impermanent nature of it, like the child create an elephant out of the mud and play with it for some time. The knowledge of all-pervasive Bhramam would remove the perplexities and wrong perception in the Jeeva, finally, it would remove the grief and sorrow in the Jeeva, like the snake in the portrait does not cause fears. The illusion caused perplexities and anguish would disappear with the knowledge of Paramathma Parambhramam resides as the soul is omnipresent, Prakrithi is destructible, Athman is Paramathma which is indestructible Purusha.  The infinite Nama Roopa Dhrishya, the Universe, and all those living and non-living things are the essence of Bhramam, like the numerous ornaments made out of gold, and the ornaments have no existence without the gold. In the same manner, Bhramam is all-pervasive, all those infinite Nama Roopa Dhrishya are the essence of that Bhramam/Oneness-in all. The body and the Karma Gnanendhriyas functioning in the presence of Athman in it, the illusion causes various emotions and stimulates the mind and intellect to witness the infinite Nama Roopa Dhrishya/ Sthavara Jangama. Oh! Rama, the Bhramam is Yeka and Adhvaitha. The reflection of a face in the water, ghee, oil, mirror, creates a number of Dhrishyas, the presence of Athman in the Jeeva causes the mind and intellect to witnesses these infinite Nama, Roopa, Dhrishya.”

 

 

Thasmin Dhehendhriyadheenam  Sanghathesphoorathiswatha: | Ayam Sohamidham Bhava:  Sajeevo Malagunditha: ||

 

Sarvameva  Chidhakasham Bhramethighana Nishchaye | Sthithimyathe Shamamyathi Jeevonissneha Dheepavath ||

 

Swa Mahathvam Yadhopekshya  Kashchith Vipro Dhurihaya | Angikarothi Shoodhrathvam  Thadha  Jeevathvameeshwara: ||

 

Asathyameva Sankalpya Bhramenedham Shareerakam | Jeeva:  Pashyathi Moodathma  Balo Yakshamivoththitham ||

 

Mrithesbhakeyadhebhathvam  Shishuradhdhyasya Valgathi | Adhyasyathmani Dhehadheen Mooda:  Thadhvadhvicheshtathe ||

 

Chithrasarppa: Parijjatho  Na Sarppabhayadho Yadha | Dhrishyasarppa:  Parijjatha:  Thadhan Sukha  Dhukha: Dha: ||

 

Sraji Sarppoyamadhyastho Malayamevaleeyathe | Athmani Proththithobhedha  Athmanyeva Vileeyathe ||

 

Naikamapyangadhadhyashcha  Yadhaikam Hemasamsthitham | Upadhibiranekopi Thadhathmaika:  Swaroopatha: ||

 

Shareerevayavayadhva  Dhvikarashchayadhamridha: | Adhvaitham Dhvaithabhavathbhathi Thadhasthavara Jangamam ||

 

Manithoyaghritha Dharshe  Shvekamapyananam Yadha | Bhathyanekamivathmapi Thadhadheeshvanubimbitha: ||

 

Sri Yogavashista Saram – Athmarcchanam – 8 - The Jeevathma is Paramathma Parameshwara – Sarvam Bhramammayam - Ahamkara and Mamakara is ignorance

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 11

Sage Vashishta speaks “ Oh! Rama, Mahathma abandons the body and I consciousness, they discard the interest in the worldly matters and bondage as Trina/grass takes shelter in solitude, contemplate upon the all-pervasive Paramathma Parambhramam resides as a soul, that has neither birth nor death, pure, unblemished, changeless, and eternal bliss. They undertake Shamadhamadi, austerities, observance of vows and celibacy, ponder over Athmathaththva, and ultimately achieves the union with it. The Mahathma with the knowledge of destructible Prakrithi and the indestructible Paramathma resides as soul, get rid of interest in worldly matters, ponder over the Athman/Paramathma is self -illuminating, which is the source of the functioning of the mind, intellect, Prana, Ahamkara, Chiththa, Karma and Gnanendhriyas, and perceive that all-pervasive Bhramam. Oh! Raghava, the Parameshwara Parambhramam is the Athman/soul which is the source of Shabdha/sound, Sparsha/touch, Rasa/taste, Roopa/appearance and Gandha/smell, the functioning of mind and intellect, Prana, etc. in the Jeeva. The Jeevathma is Paramathma. Oh! Rama, understand the real nature of that Paramathma Parambhramam which is the cause of the origin of Universe, living and non-living things are the essences of that Paramthma. The Prithvi/ Prapancha living and non-living things are the creation of that Paramathma Parambhramam, hence the Bhramam is omnipresent. The Shruthi eulogized that Parambhramamswaroopa Paramathma as ‘Nethi Nethi’/Na: Ithi, Na: Ithi, therefore, the Paramathma is invisible/Adhrishya, and perceivable only through Athmajjana. Oh! Rama, there is nothing different from that Paramathma Parambhramam, the Bramham is the essence of wisdom, there is no difference between Jjanam/wisdom and Jjyea/wise, the Universe and its living and non-living things are that Prathyaksha Bhramam, there is nothing Prithak/separate from that Bhramam. The Athmajjana makes the Jeeva perform even the impossible tasks, the trinities /Bhrama, Vishnu, and Rudra constantly contemplate upon that Paramathma and performs the functions of the Universe. The Mahathma contemplate upon that Paramathma Parameshwara and performs the tasks without getting attached to them, while living on the Earth. Oh! Raghava, perceive that all-pervasive Paramathma Parambhramam in you, consider yourself as the Universe, and Avyaya Paramathma. There is no Bhootha/past, Varththaman/present or Bhavishya/future is different from you. Oh! Rama, contemplate upon that Yekam Bhramam Chidhakara, Sarvathmaka, Akhanditha, Paramathma, and achieve the serenity of the mind. The Paramathma Parambhramam resides as the soul is free from dualities, it is Gnanaswaroopa, Sarvavyapi, and Avyaya as well. All those illusion-caused Roopa, Nama Dhrishya are impermanent nature, Prakrithi/material matters, wealth, money, richness, fame, possession, attachment to wife, children, relatives, companions, etc. have fleeting nature, the body and I consciousness are sheer ignorance, the body has to undergo a constant transformation, aging, illness, and death, the attachment and possession of the material matters undergoes constant transformation and ruin, hence pride in possession and attachment is foolishness, Ahamkara, and Mamakara is ignorance, interest in worldly matters and bondage are the root cause of miseries and sorrows. The Paramathma Parambhramam resides as soul/Athman is eternal, changeless, free from impurities of Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, free from miseries and sorrows, it has neither birth nor death, You are that Sacchidhanandaswaroopa Paramathma Parambhramam, hence fearlessly undertake austerities, disciplines, observances of vows, celibacy, Athmavichara, Shamadhamadhi etc. The Yogi undertakes strict austerities and Shama, Dhama, Sathyam, and Shaucham,  constantly engages in the Athmavichara/Athmarcchana, and blissfully roam around without any fear.”

 

 

Yadhidheham Prithak Krithya  Chithi Vishramya  Thishtasi | Thadha Thrinikrithashesha:  Swayameko Bhavishyasi ||

 

Yenedham Vethsi Thaththjjathva Kuru Prathyank Mukham Mana: |Thath Prakasha  Swaroopathvam Dhrakshyasi Sputamathmana: ||

 

Yenashabdham Rasam Roopam  Gandham Janasi Raghava | Thamathmanam Parambhrama Janeehi Parameshwaram ||

 

Yathrabhavahi  Spandhanthe  Nirmmiyanthe Chayena  Cha | Thamevathmanamathmana:  Roopam Janihi Raghava  ||

 

Yadhyath Jjeyamitham Thaththvam Nethi  Santhyajya Yukthibhi | Prapya  Vashishta  Chinmathram  Sohamasmeethi Bhavaya ||

 

Jjanam Na Bhavathobhinnam Jjeyam Jjanath Prithak Nahi | Athonathmetharam Kinchith Thasmath Bhedhona Vidhyathe ||

 

Bhrama Vishnu Shivendhrabhya  Yadhyath  Kurvanthi Sarvadha | Thadhaham Chith Vapu:  Sarvam  Karomithyeva  Bhavaya ||

 

Aham Sarvamidham Vishwam Paramathmaham Avyaya: | Na Bhootham Nasthinobhavi Maththonyadhithi Bhavaya ||

 

Yekam Bhrama Chidhakaram Sarvathmakamakhanditham | Ithibhavaya Yathnena Chethashchanjjalya Shanthaye ||

 

Naham Na  chanyadhvastheethi  Bhramaivasthi Nirantharam | Ananandhapoornna Sarvathre Thyanudhvegadhupasyatham ||

 

Grahya  Grahaka Sambandhe Samanye Sarvadhehinam | Yogina:  Savadhananathvam  Yaththadharcchana Mathmana: ||

||Ithi Sri Yogavashishtasare Athmarcchanam  Nama Ashtamam Prakaranam Samaptham ||

Sri Yogavashista Saram – Shudhdhi Niroopanam – 7 – Vismrithi/forgetfulness of the Paramathma Parambhramam resides as soul/Athman causes body and I consciousness/Ahamkara and Mamakara – Oneness-in- All is Mukthi

 

Chapter – 2 – Sri Yogavashista Saram – 11 – 18

 

Sage Vasishta speaks “ Oh! Mune, practice to quash your thoughts with the knowledge of Shastra/highest of the philosophy about the all-pervasive Paramathma Parambhramam, Thaththvavichara, constant meditation and contemplation upon the supreme Bhramam, so that the redundant thoughts would burn in the Gnanagni/fire of wisdom. Oh! Raghava, the body is Jadavasthu/Anathmavasthu, undergoes constant transformation, aging, illnesses and death, therefore the body is not Athman, it has impermanent nature. The happiness and sorrows derived from the interest in material matters, richness, fame, money, wealth, possession, fame, attachment to wife, children, relatives, companions etc. have momentary life too, the Athman is free from afflictions and changeless, it the sole witness in the Jeeva, and cause the functioning of mind, intellect, Ahamkara, Prana, Karma, and Gnanendhriyas. Oh! Raghava, you are that Chaithanyaswaroopa Paramathma free from impurities of Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, you are not that body made of blood, skeleton, Mamsa, therefore leave the body-consciousness.  Oh! Rama, the body is Kashtaloshta/mud, undergoes aging, illness, and death, it has fleeting nature, the Paramthma resides as a soul in the Jeeva is eternal, changeless, pure, bliss has neither birth nor death, hence, the knowledge of destructible nature of Prakrithi/body and material matters, richness, fame, wealth, money, possession, attachment to wife, children, relatives, and companions are more than enough for the Athma Sakshathkara,  it would encourage the Jeeva to abandon the interest in the impermanent worldly matters and bondage. It is surprising that the Jeeva forgets its ‘real nature’ as Paramathma Parambhrmam/Aham Bhramasmi, and get attached to worldly matters and bondage, chases after pleasing sense, and hurls into constant miseries and sorrows. The supreme Bhramam resides as soul/Athman is eternal truth, all those illusion/Avidhya/ignorances caused Nama Roopa Dhrishya have impermanent nature, in short, the Prakrithi/Prapancha is destructible and the all-pervasive Bhramam is Purusha/Athman is indestructible. The Vismrithi/forgetfulness of the indestructible Purusha Paramathma Parambhramam is Avidhya/ignorance, illusion. The Vismrithi is the cause for the body and I consciousness/me myself and mine. Oh! Rama, the crystal reveals the mirror image of the object close to it, does not absorb the object, and remain distant from it. In the same manner, perform all the duties and responsibilities without getting attached to it, do not keep desire or attachment in it. The knowledge of all-pervasive Bhramam, the sense of oneness-in-all provides Mukthi. The Athmajjani perceives that supreme Bhramam in all, the sense of duality/Dhvandhabhava is the cause for the miseries and grief, therefore get rid of the ignorance caused Bhedhabudhdhi/duality.”

 

Shasthra Sangama Theekshnena Chintha Thapthamathapina | Chimdhithvamaya Senayo Manasaiva Mune Mana: ||

 

Kasthavayam Jado Mooko Dheho Bhavathi Raghava | Yadharththam Sukhadhukhabhya  Mavasha: Paribhooyase ||

 

Kva Mamsarudhiradheeni  Kvathvam Chaithanya Vigraha: | Vijanannapi Dhehesmi Nathmadheem Na Jahasikim ||

 

Yethavathaiva Dhevesha:  Paramathmavagamyathe | Kashtaloshta Samathvena  Dhehoyadhavalokyathe ||

 

Ahonu Chithramyath Sathyam Bhramathadhvismritham Nrinam | Yadha Sathyamavidhyakhyam  Thathpura:  Parivathgathi ||

 

Anyacchithram Yath Paramam Bhramathath Vismritham Nrinam | Yanmamedhamavidhyakhyam  Thathpura:  Prabalayathe ||

 

Thishta Thasthavaryeshu Masthurganuranjjana | Spatika Syevachithrani Prathibimba Nigrihnatha: ||

 

Sarvam Bhramethi Yasyantha  Bhavanasa Vimukthidha | Bhedhabudhdhiravidhyeyam Sarvadhatham Parithyaja ||

 

|| Ithi Sri  Laghu Yogavashishta Sare  Shudhdhi Niroopanam Nama Sapthama Prakaranam Samaptham ||

Sri Yogavashista Saram – Shudhdhi Niroopanam – 7 – Abhimana/pride, Pashabandha/attachments are the root cause of the sufferings – Destroy it with the sharp dagger of Athmajjana

 

Chapter – 1 – Sri Yogavashista Saram – 1 – 10

Sage Vashishta speaks “Oh! Raghava, the Athmajjani performs the Vyvahakarika Karma, all the duties and responsibilities like an ordinary Jeeva, without getting attached to it. They are free from the Vasanas performs the tasks without expecting the fruit, these Mahatmas explore the world without getting attached to Prapancha. Oh! Raghava, Mahatmas are free from Raga and Dhvesha, free from desires, ego, anger, jealousy, and pride, /is Veetharagi, perform the duties like the ordinary Jeeva. They are free from trepidations and anguish, these Mahatmas do not grieve over the past or worry about the future, all they feel the serenity and supreme bliss in their lives. Oh! Raghava, abandon Ahamkara/body and I consciousness, get rid of all those attributes earned in several births by austerities, vow, celibacy, Shamadhamadhi, Athmavichara and Swadhyaya, the abandonment of Triputi/Dhyatha, Dhyeyam, Dhyanam, provides the Ahamkararahithavastha, perceive the supreme Bhramam /Oneness-in-all, and explore your journey as a Jeevamuktha. Oh! Rama, Athman is Eka, Vishudhdha, it is supreme consciousness, destroy the body and I consciousness like the dense wood in the fire of Gnana/wisdom of all-pervasive supreme Bhramam, the Universe and living and non-living things are the essences of Paramathma Parambhramam and there is nothing other than Paramathma in this Universe, contemplate upon that Adhvatheeya Anandhaswaroopa Paramathma Parambhramam and get rid of Dhvandhabhava/dualities and Vishayavisha/toxic poison like interest in worldly matters and bondage, and live in supreme bliss/Sukhibhava. Oh! Rama, the body and I consciousness/me, myself, and mine, Abhimana Pashabandha is the root cause of the sufferings, it fastens the Jeeva in the worldly existence which is nothing other than miseries and sorrows. Destroy the body and I consciousness with the sharp Khadga/dagger of wisdom/Athmajjana, and live-in supreme bliss. Oh! Rama, abandon the interest in the Anathmavasthu/material matters, wealth, richness, money, possession, fame, attachment to children, wife, relatives, and companion, and live like a dispassionate Jeeva, do not concentrate on the infinite Nama Roopa Dhrishya that has momentary life, and contemplate upon that supreme consciousness/Athman, the indestructible Paramathma, Parambhramam resides as soul. Oh! Rama, the all-pervasive supreme Bhramam is beyond the three states of awakening, sleep, and dream, it is Nithya Chaithanya Swaroopa, pure, unblemished, free from afflictions and duality, it has neither birth nor death, hence contemplate upon that Paramathma Parambhramam and achieve union with it, and live like that Parambhramamswaroopa Paramathma/Aham Bhramasmi. Oh! Rama, ‘Bhramabhootho Bhaveth’,  Oh! Mahabhaho, you are that all-pervasive supreme Bhramam, free from impurities of Kama, Krodha, Lobha, Moha, Madha and Mathshcharya, and always be that supreme consciousness. Oh! Rama, you are neither Grahya nor Griheetha, you have no interest in the infinite Nama Roopa Dhrishya in the Universe and you are free from all those impurities, you are that supreme consciousness, and continues to remain that incomparable Bhramam. Oh! Mune, get rid of Sankalpa/ideas of worldly matters of destructible nature, with the Sankalpa/idea of Bhramam of indestructible nature, and get rid of Anathmavasthu/interest in worldly matters and bondage, with the Athmavasthu/Athman, and contemplate upon that supreme Bramham is a simpler method to achieve serenity.”

 

Bahi: Krithrima Samrambho Hridhi Samrambhavarjjitha: | Karththa Bahirakarththantha:  Loke  Vihara  Raghava ||

 

Antha: Santhyaktha Sarvasho Veetharago Vivasana: | Bahi: Sarva Samacharo  Lokevihara Raghava ||

 

Poornnam Dhrishtimavashtabhya  Dhyeya Thyaga  Vilasineem | Jeevanmukthathayaswastho  Loke Vihara  Raghava ||

 

Yeko  Vishudhdha Bhodhohamithi Nishchaya Vahnina | Prajjvalya Dhvaitha Gahana Meka  Yeva Sukhi  Bhava ||

 

Dhehoham Manapashena  Dhridam Bandhosi Sarvatha: | Bodho Ahamajjanagadgena Tham Nikrinthya Sukhibhva ||

 

Anathmanirathim Thyakthva  Nirvibhago Jagathsthithau | Yeka Nishtathayantha:  Stha:  Sacchinmathra  Parobhava ||

 

Ajagrath Swapna Nidhraasya  Yaththe  Roopam Sanathanam | Sa Chethanam Vishudhdhashcha  Thanmayo Bhava Sarvadha ||

 

Jadatham Varjjayithvaikam  Shilaya  Hridhayam Hiyath | Amanaskam Mahabhaho Thanmayo Bhava Sarvadha ||

 

Ma Bhavagrahya Bhavathma  Grahakathma Cha Mabhava | Bhavanamakhilam Thyakthva  Yanmayasthanmayo Bhava ||

 

Sankalpenaiva Sankalpam  Manasaiva Manomune | Hithva  Swathmanithishtathvam  Kimethavathi Dhushkaram ||