Viveka Choodamani – Sri Shankaracharya Virachitham – Bhramam is the eternal truth/ Bhrama Sathyam, Jagath Mithya – Bhramavithth/Athmajjani do not get agitated or anxious about Shrishti, Sthithi, Pralaya, Bandha, and Moksha

 

Chapter – 58– Viveka Choodamani  - 571 – 578

 

Preceptor speaks “ Athman is eternal, free from Vikalpa/diversified Nama Roopa of the Prakrithi, the knowledge of ‘self’ removes the misapprehension in the Jeeva,  all those Vikalpa have fleeting nature, the Prakrithi is diversified matters of Nama Roopa has impermanent nature, the Athman is Shudhdha, Nithya, Sathyaswaroopa. The mind and intellect drenched in the material matters of diversified Nama and Roopa fasten the Jeeva and hurl into the vicious cycles of rebirth. The Bandha and Moksha are mere illusion like the above-said interest in worldly matters and bondage, Athman is free from Bandha and Moksha. The supreme Bhramam is  Nishkala, Nishkriya, Shantha, Niravadhya, Niranjjana, Adhvatheeya Paramathma, it is vast like the sky where the clouds scatter and disappears. Bramham is the eternal truth/Bhrama Sathyam, Bhramam is Paramarththathaththva, therefore the Sadhaka, Athmajjani, and Bhramavithth do not get agitated or anxious of Shrishti, Sthithi Pralaya, Bandha, and Moksha. Oh! Mune, I have elaborately described the Paramarththa Thaththva which is the highly confidential knowledge of Vedantha, capable to destroy the evil effects of the Kali era, it would remove the impurities like Kama, Krodha, Lobha, Madha, Moha, and Mathshcharya, I have narrated all those highly confidential Paramarththa to you, like my son who is yearning to achieve Mumukshuthvam.” Further, the disciple reverentially prostrated before the preceptor received permission from him and bade farewell, later on, he has conducted extensive journeys constantly remembering the blissful ocean like his preceptor, contemplating upon that all-pervasive Bhramam, in this way, he purified the directions and places he had visited. The illustrious composition of ‘Viveka Choodamani’ is the conversation between the preceptor and his disciple, about the Paramarththa Thaththva/knowledge of self. The Sadhakas who are freed from the impurities of Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, freed from the interest in worldly matters and bondage, Prashanthachiththa/serene and pleasant natured, learned and intellectuals, Mumukshus and Yathis achieve union with the Paramathma Parambhramam. The illustrious composition ‘Vivekachoodamani’ is Anandha Nirvana Sandhayani to the Jeevas who constantly undergoes pain and afflictions in the scorching heat of the desert-like Samsara. It would work as a Sudhasamudhra/ocean of nectar relieves the thirst of the Jeeva who is completely worn-out and exhausted by the blazing sun in the desert of Samsara. It would enlighten the Jeeva about the Paramarththa Thaththva, the all-pervasive, eternal, blissful Adhvaitha Paramathma Parambhramam resides as a soul in the Jeeva, ultimately provides Nirvana/liberation from the repeated cycles of birth. || Hari Om Thath Sath||

 

Astheethi Prathyayo Yashcha Yashcha Nastheethi Vasthuni | Budhdhereva Gunavethau Na Thu Nithyasya Vasthuna: ||

 

Athasthau Mayaya Klipthau Bandhamokshau Na Chathmani | Nishkale  Nishkriye  Shanthe Niravedhye Niranjjane | Adhvatheeye  Pare Thaththve Vyomavath Kalpana Kutha: ? ||

 

Na Nirodho Na Choth Paththir Na  Bandho Na Cha Sadhaka: | Na Mumukshur Na Vai Muktha Ithyesha Paramarththatha ||

 

Sakala Nigamachudasvantha Sidhdhantharoopam | Parimidhamathi Guhyam Dharshitham The Mayadhya| Apagatha Kalidhosham Kamanirmukththa Budhdhim | Swa Suthavadhakriththam Bhavayithva  Mumukshum ||

 

Ithi Shruthva Gurorvakyam Prashrayena  Krithanathi: | Sa Thena Samanujjatho Yayau Nirmuktha Banadhana: ||

 

Gururevam Sadhanandhasidhdhau Nirmagnamanasa: | Pavayan VAsudham Sarvam Vichachara Niranthara: ||

 

Ithyacharyasya Shishyasya Samvedhanathma Lakshanam | Nirupitham Mumukshunam Sukhabodhapapaththaye ||

 

Hithamidhamupadheshamadhriyantham | Vihitha Nirastha Samastha Chiththadhosha: | Bhavasukhaviratha: Prashantha Chiththa: | Shruthirasika Yathayo Mumukshuvo Ye ||

 

Athyasanna Sukhambudhim Sukhakaram Bhramadhvayam Dharshayanthyesha Shankara Bharathi Vijayathe  Nirvana Sandhayini || OM THATH SATH ||

 

Viveka Choodamani – Sri Shankaracharya Virachitham – Athman is Avinashi/soul is indestructible - Bandha and Moksha are mere illusion/Maya, Athman is free from both

 

Chapter – 57– Viveka Choodamani  - 561 – 570

 

Preceptor speaks “Oh! Mune, the Shruthi affirms that ‘Athman is Avinashi’/indestructible, the human body, mind, intellect, Chiththa, Ahamkara, Karma Gnendhriya, Prana, etc. functioning in the presence of Athman. The human body is an Upadhi/tool, instrument, constantly undergoes aging, illnesses, and finally death, hence even after the ruin of the body, the Nirvikara Athman remain undamaged. The Agni destroys the Pashana/stone, Vriksha/trees, Thrina/grass, Dhanyakatambara/straw, etc. and joins on the Earth, in the same manner, the Upadhi/Manas, Prana, Indhriyas, burns in the Gnanagni/wisdom and achieve union with the supreme Bhramam/Athman, therefore, Athman is Avinashi. The Vilakshana Andhakara/darkness gets removed in the brilliance of Sun rays, in the same way, the infinite Nama, Roopa, Rasa, Sparsha, Gandhavasthu merges in the Athman in the Gnanagni/knowledge of self’ and all that remains is ‘Athman’/Bhramajjanam/Aham Bhramasmi. The space in the mud pot diffuses in the air when the pot breaks, like the Bhrmajjani, achieves union with the supreme Bhramam in the Upadhivilaya/knowledge of ‘self’, thus remove the infinite Nama Roopa, in the Prapancha from his mind and intellect, and merges with the Bhramam.”

 

Preceptor continues “I shall describe the ‘Upadhivilaya’ of the Bhramajjani elaborately, the oil added with the oil, water added with the water, milk added with the milk, achieves the similar nature of the product, in the same manner, the noble souls/Mahathma utilizes the’ Upadhi’/body, mind, Prana, intellect, Ahamkara, Karma, and Gnanendhriyas, etc. to achieve the knowledge of the all-pervasive Bhramam resides as a soul in the Jeeva. They undertake austerities, extreme Tapasya, Shamadhamadhi, contemplation and meditation upon the Supreme Lord achieves ‘Athmajjana’, eventually it would remove the impurities/Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, interest in the material matters/Prapancha, money, wealth, possession, richness, fame, attachment to people etc. with these austerities and Tapasya/Athmavichara, ultimately  achieves union with the supreme Bhramam that is pure, unblemished, free from afflictions of Janma, Jara, Vyadhi and Mrithyu. This Gnanagni breaks the chain of Hridhayagrandhi/desires and attachments, thus the Yogi achieves union with the Paramathma Parambhrmam is ‘Upadhivilaya’,/Vidheha Kaivalya, these Bhramajjanis remains supreme Bramham while living on the Earth and afterlife too. These Yathis who have achieved the superior state of Vidhehakaivalya will not return to the Samsara/worldly existence again. The supreme Bhramam has no birth or death, therefore these Yathis who have already achieved union with that Bhramam are free from birth and death as well, the Athmajjana breaks the chain of Bhramagrandhi/rebirth. Bandha and Moksha are illusion/Maya, Athman is free from both. The rope mistaken as a snake is a mere illusion, like the Bandha and Moksha are the self-imaginary concept of the Jeeva, the Paramarththa is Athman free from Bandha and Moksha, and these are mere illusions of the Jeeva. The Sacchidhananda Swaroopa Parmathma Parambhramam is Adhvaitha/lacks duality, and Shruthi affirms the Adhvaitha philosophy of that Bhramam. The Bandha and Moksha is the misapprehension of the ignorant, Athman is free from both, the illusions in the Jeeva causes Bandha and Moksha, like the blind, cannot see the brightness of the Sun. The ignorant Jeeva drenched in the worldly matters, richness, wealth, fame, money, possessions, attachment to people cannot perceive that Akhanda Sacchidhanandaswaroopa Paramathma Parambhramam resides as soul/Athman.”

 

Avinashi Va  Areayamathmethi Shruthirathmana: | Prabhraveethya Vinashithvam Vinashyathsu Vikarishu ||

 

Pashana Vriksha Thrina Dhanya Katambaradhya | Dhagdha Bhavanthi Hi  Mridheva  Yadha Thadhaiva | Dhehendhriyayasumana Adhi Samasthadhrishyam | Gnanagni Dhagdhamupayathi Paramathmabhavam ||

 

Vilakshanam Yadha  Dhvantham Leeyathe  Bhanuthejasi | Thadhaiva  Sakalam Dhrishyam Bhramani  Pravileeyathe ||

 

Ghate  Nashte  Yadha Vyoma Vyomaiva  Bhavathi Sputam | Thadhaivopadhivilaye  Bhramaiva  Bhramavith Swayam ||

 

KsheeramKsheere Yadhakshiptham Thailam Thaile Jalamjale | Samyukthamekatham Yathi  Thadhathmanyathmavinmuni: ||

 

Yevam  Vidhehakaivalyam Sanmathrathvamakhanditham | Bhramabhavam Prapadhyaisha  Yathirnnavarththathe Puna: ||

 

Sadhathmaikathvavijjana Dhagdhavidhyadhi Varshmana: | Amushya Bhramabhoothathvadh Bhramana: Kutha  Uthbhava: ||

 

Mayaklipthau Bandhamokshau Na Stha: Swathmanivasthutha: | Yadha Rajjau Nishkriyayam Sarppabhasa Vinirgamau||

 

Avrithe:Sadhasaththvabhyam Vakthavye Bandhamokshane | Navrithir Bhramana:  Kachidhanyabhavadhanavritham | Yadhyasthyadhvaithahani: Syadhvaitham No  Sahathe Shruthi: ||

 

Bandhashcha Mokshashcha  Mrishaiva Mooda  Budhdhergunam Vasthuni Kalpayanthi | Dhrigavrithim Meghakritham Yadha Ravau Thathoadhvayasangachithethadhaksharam ||

Viveka Choodamani – Sri Shankaracharya Virachitham – Moksha is breaking the chain of Avidhya/ignorance and Hridhayagrandhi/attachments to material matters, people, money, richness, wealth, fame, possession etc.

 

Chapter – 56– Viveka Choodamani  - 551 – 560

 

Preceptor speaks “The Athmajjani immersed in the Athmanandharasa/supreme bliss, gives out the appearance of Unmaththa/insane, will not take pleasure in the Vishya/interest in worldly matters, people, richness wealth, money, fame, possession, or Indhriya/listening, touching, speaking seeing, doing things, or do not restrain the senses or do not expect the fruit of deeds, he remains a simple witness. These Mahatmas are the Athmaswaroopa supreme Lord Maheshwara, does not have the Lakshya or Alakhshya, are the Bhramavidhuththama/Sakshath Shiva. These Mahatmas are liberated from attachments and contended while living on the Earth, once the Upadhi/physical body destroys they achieve union with the Advaitha Bhramam, like the person who attired colorful costumes to perform the show, get rid of the costumes. These Bhramajjyani remain supreme Bhramam while living on the Earth and afterlife too. Athmajjani burns the physical body in the Gnanagni/Tapasya, austerities, knowledge of self-etc. and abandons the mortal coil like the trees discard the yellow leaves, therefore if the body exists or not, the Mahathma continues to remain as supreme Bhramam. These Mahathma/Athmajjanis constantly contemplates upon the supreme Bhramam, consider the body as a bundle of Mamsapinda/mass of meat, collection of meat, bones, and skin, hence they do not look Dhesha/region or Kala/Time to discard the collection of Mamsapinda, they abandon the body as and when they desire. Moksha is not the refusal of the Dhanda/stick, Kamandalu/water pan, or Shareera/body. Moksha is breaking the chain of attachments to worldly matters, bondage, ignorance/Agnanagrandhi. The trees do not bother about the auspiciousness or inauspiciousness of the ripened leaves fallen on the river, pond, or shrine of Lord Shiva, or middle of the roads, in the same manner, the Athmajjani does not get hesitate to leave their physical body anywhere on the Earth, and it has nothing to do with the auspiciousness or inauspiciousness. The tree does not get hurt by the falling off fruits, leaves, or twig, etc., in the same manner, the Athmajjani achieved union with the Sacchidhananda Swaroopa Paramathma Parambhramam do not get affected by the refusal of Prana, body, Indhriya, mind and intellect. The ‘Athman’/soul is addressed Prajjanaghanaswaroopa, indestructible Purusha and the body is destructible Prakrithi, which undergoes aging, illnesses and death, the Mahamthma who have already abandoned the interest in the Prapancha achieves union with the Akhanda Sacchidhananda Swaroopa Paramathma Parambhramam resides soul, discard their physical body effortlessly like the serpent shred its outer skin.”

 

Naivendhriyani Vishayeshu Niyunktha Yesha | Naivapayunktha  Upadharshana Lakshanastha: | Naiva Kriyaphalamapishadha Vekshathe  Sa: | Swanandha Sandhrarasapansu Maththachiththa: ||

 

Lakshyalakshyagathim Thyakthva  Yasthishteth Kevalathmana | Shiva  Yeva Swayam Sakshadhayam Bhramavidhuththama: ||

 

Jeevanneva  Sadha Muktha:  Kritharththo Bhramaviththama: | Upadhinashath Bhramaiva  San Bhramapyethi Nirdhvayam ||

 

Shailoosho Vesha Sadhbhava Bhavayoshchcha Yadha Puman | Thadhaiva Bhramavith Shreshta: Sadha  Bhramaiva Napara: ||

 

Yathrakvapi Visheernnam Sath  Parnnamiva  Tharorvapu: Pathathaya | Bhramibhoothasya  Yathe:  Prageva Thacchidhagnina Dhagdham ||

 

Sadhathmani Bhramani Thishtatho Mune: | Poornnadhvayanandhamayathmana Sadha | Na Dheshakaladhyuchitha Pratheeksha | Thvangmamsavit Pinda Visarjjanaya ||

 

Dhehasya  Moksho No Moksho Na Dhandasya  Kamandalo: | Avidhya Hridhayagrandhi Moksho Moksho Yathasthatha: ||

 

Kulyayamadha Nadhyam Va  Shivakshethreapi Chathvare | Parnnam Pathathi Cheththena  Tharo:  Kim Nu Shubhashubham ||

 

Pathrasya Pushpasy  Phalasya  Nashavadhdhehendhriya Pranadhiyam Vinasha: | Naivathmana:  Swasya  Sadhathmakasyanandha Krither  Vrikshavadhasthi Chaisha: ||

 

Prajjanaghana Ithyathmalakshanam Sathyasoochakam | Anoodhyaupadhikasyaiva  Kadhayanthi Vinashanam ||

Viveka Choodamani – Sri Shankaracharya Virachitham – The nature of Mahathma/Athmavithth/Bhramavithth

 

Chapter – 55– Viveka Choodamani  - 541 – 550

 

Preceptor speaks “ Oh! Mune, these Mahatmas/noble souls are unique, exhibits themselves in different ways, like 1) Mahamooda/insane, or 2) Mahavidhvan/intelligent, scholarly person 3)  Maharaja/King who owns great possession, army, wealth, people 4) dull and lethargic 5) pleasant and extremely good-natured, 6) sometimes act like the serpent swallowed big prey 7) sometimes act like the humiliated and wounded. These Mahatmas keep roaming all around fearlessly without making any personal acquaintances, surprisingly they are blissful always. 8) These Mahatmas are contented and pleasant always, even though they are penniless, or none to assist them, 9) They portraits themselves as powerful, Nithyathriptha/contended, incomparable, and perceive that all-pervasive supreme Bhramam in everyone. These Athmajjanis are 10)  remain inactive/do not take credit or benefit out of the deeds performed, although they engage in the deeds 11) They remain Aboktha/not taking pleasure in it, even though they happened to meet Bhogavasthu, they are neither excited nor disappointed in the presence or absence of material matters 12) They roam around without body or I consciousness,  13) These Jjanis does not get affected by the likes or dislikes, auspiciousness or inauspiciousness 14) They do not take pride in the body.  The ignorant Jeeva take pride in Sthoola Sookshma Shareera, happiness and grief, auspiciousness and inauspiciousness, get affected with the constant grief and miseries of the worldly existence. Oh! Mune, these Mahathmas/Vimuktha neither take pride in the body nor get affected by the auspiciousness and inauspiciousness, likes or dislikes, remains free and contented always. The Adithya/sunlight swallows the darkness, it is not that the other way round, sometimes the brightness of the Sun gets hazy, the ignorant misinterpret it as the darkness swallowed the Sun.  These Mahatmas are like the Sun, their brightness never gets harmed, even though the Shareera Upadhi/physical body, gets weakened. The ignorant who is afar from the Paramarththa Thaththva,/ Indestructible Purusha and destructible Prakrithi, mistake that the Mahatmas undergoes afflictions of Shareeraupadhi/physical body, but these Mahatmas are already relieved from the body and I consciousness, therefore does not get affected by the weakening of the body.   These Athmajjani abandon the physical body effortlessly like the serpent gets removed from their outer skin, the Pranavayu/vital air in their body/Athman causes the functioning of the body. These Mahathma do not take pride in the body or material matters. These Mahathma consider the physical body, as the wooden logs were thrown in the river water, and the water current carries the logs into various destinations, in the same manner, the body achieved out of the Prarbdhakarma would keep floating until and unless it reaches its destination. The Prarabhdhakarma of the Jjani makes them remain in the Samsara. The Athmajjani plays the role of the axle of the wheel, the sole witness that constantly watches the movement of the wheel and remains free from the rotation, these Mahathma witnesses the movement of the vicious Kalachakra, does not get hurled  into it.”

 

Kvachin Moodo Vidhvan Kvachidhapi Maharaja Vibhava: | Kvachith Bhrantha:  Saumya:  Kvachithjagarachara Kalitha: | Kvachith Pathribhootha:  Kvachithavamatha:  Kvapyavidhitha |shcharathyevam Prajja:  Sathatha Paramanandha Sukhitha: ||

 

Nirdhanoapi Sadhthushtoapya Sahayo Mahabala: | Nithyathripthoapya Bunjjanoapyasama:  Samadharshana: ||

 

Api  Kurvan Kurvannashcha Bhoktha Phalabhogyapi | Shareeryapya Shareeryesha  Paricchinnoapi Sarvaga: ||

 

Ashareeram SAdha Santhathamimam Bhramavidham Kvachith | Priapriye  Na  Sprushthasthadhaiva  Cha Shubhashubhe ||

 

Sthooladhi Sambandhavathoabhimanana: | Sukham Cha Dhukham Cha Shubhashubhe Cha | Vidhvastha Bandhasya  Sadhathmano Mune: | Kutha:  ShubhamVapya Shubham Phalam Va?

 

Thamasa  Grasthavath Bhanadhagrasthoapi  Ravirjjanai: | Grastha Ithyuchyathe Bhranthya  Hyajjathva  Vasthulakshanam ||

 

Thadhvath Dhehadhi Bandhebhyo Vimuktham Bhramaviththamam | Pashyanthi Dehivanmooda:  Shareerabhasa Dharshanath ||

 

Ahirnirlvayaneem Vayam Mukthva  Dhehamthu Thishtathi | Ithasthathscchalyamano Yath Kinchith Pranavayuna ||

 

Srothasa  Neeyathe Dharu Yadha  Ninmonnatha Sthalam | Dhaivena  Neeyathe  Dheho Yadha  Kalopa Bhukthishu ||

 

Prarabdhakarma Parikalpitha Vasanabhi: | Samsarivaccharathi Bhukthishu Mukthadheha: | Sidhdha:  Swayam Vasathi Sakshivadhathra Thooshnim | Chakrasya  Moolamiva  Kalpavikalpa Shoonya: ||

Viveka Choodamani – Sri Shankaracharya Virachitham – The life of Mahathma/Athmajjani

 

Chapter – 54 – Viveka Choodamani  - 531 – 540

 

Preceptor speaks “The  Athmajjani perceives that all-pervasive supreme Bhramam resides as soul and immerses in the ‘Athmarathi’/Aham Bhramasmi, supreme consciousness /do not take pleasure in the  destructible Prapancha/Prakrithi, material matters, money, richness, wealth, fame, possession, etc. that has fleeting nature. The supreme Bhrmam resides as  Athman/soul is supreme radiance/Athmajyothiswaroopa, which is the source of the functioning of mind, intellect, Prana, Ahamkara, Karma and Gnanendhriyas etc. in the Jeeva is incomparable like the sunrays remove the darkness, the knowledge of ‘self’/Athman, shed light on the Prapanchavasthu/Prakrithi . There are various scriptures, Veda, Shastra, Puranas, living and non-living things in the Universe becomes meaningful and vivid with the sole presence of that supreme Bhramam as Athman/soul in the Jeeva. Therefore the Paramathma Parambhramam is beyond comparison. The Athman is Swayamjyothiswaroopa/self-illuminating is the single source of the function of mind, intellect, Ahamkara, Chiththa, Prana, Karma Gnanendhriyas, etc. it is Ananthashaktha, Aprameya. The Athmajjani perceives that supreme Bhramam/Oneness-in-all, get rid of worldly existence, considered as the superior in the Jeeva. The Bhramajjyani is Samsaramuktha/ free from interest in the worldly matters and bondage, therefore he neither take pleasure in the association of people, wealth, money, possession, fame, nor get distressed in the absence of these. They constantly contemplate upon that all-pervasive supreme Bhramam immerses in the ‘Athmarathi’ and remains happy and enthusiastic like a child. These Athmajjyanis forgets Kshudha/hunger, Pipasa/thirst, and forgets the tiredness or dreariness like a child, they are free from body and I consciousness immerses in the ‘Athmarathi’ as the child plays with its toys.  The life of these Mahathma Athmajjani is marvelous and astonishing as well.  1) They consume the meals received as alms, without anxiousness or troubles, 2) They consume water from the rivers and remove thirst 3) They wander freely and fearlessly 4) They sleep on the funeral grounds or  forest or  in the isolated places free from inhabitants 5) They attire clothes that does not require wash or dry, such as leaves, the skin of trees or  animals or remain naked 6) They sleep on the plain ground without any pillows or mattresses, 7) They do not take pleasure in the material matters or Vishaya, constantly contemplate upon the supreme Bramham immerses in the Vedantha Vichara, and Bhramarathi/Athmarathi. 8) These Athmajjanis are completely out of body or I consciousness, remain blissful like a child, they do not search for Vishayavasthu, they look at the Vishyavasthu in great excitement whatever they come across, without getting attached to it. 9) They do not make any personal acquaintances, chooses to remain in isolation 10) These Mahathma move around fearlessly with clothes or without clothes 11) They wander like Unmaththa/insane or child or spirit all over. 12) These Mahathma are Nishakama/Kamarahitha, have no desire or interest in worldly matters, and they gratefully accept whatever comes on their way 13) They wander all alone/Vimukthasanga 14) They remain in supreme bliss ‘Athmarama’ 15) They perceive the all-pervasive Bhrmam in everything /Oneness-in-all. Oh! Mune, I have described the splendor of Mahathma/Bhramavithth.”

 

 Devadhaththoaham Ithyethathvijjananm Nirapekshakam | Thadhvadh Bhramavidhoapyasya  Bhramahamithi Vedanam ||

 

Bhanuneva  Jagathsarvam Bhasathe Yasya  Thejasa | Anathmakamasaththuccham Kim Nu Thasyavabhasakam ||

 

Vedashasthrapuranani Bhoothani Sakalanyapi| Yenarththavanthi Tham Kinnu Vijjatharam Prkashayeth ||

 

Yesha  Swayam Jyothir Ananthashakthirathma Aprameya: Sakalanubhoothi: | Yameva  Vijjaya Vimukthabandho Jayathyayam Bhramavidhuththamoththama: ||

 

Na Khidhhyathe  No Vishayai:  Pramodhathe | Na Sajjathe  Napi Virajyathe  Cha | Swasmin Sadha Kreedathi Nandhathi Swayam Niranthara Anandharasena  Thriptha: ||

 

Chinthashoonyam Adhainya Bhaikshashamanam | Panam Sardhvarishu| Swathanthryena  Niramkusha  Sthithirabheer  Nidhra Shmashane  Vane | Vasthram Kshalana Shoshanadhirahitham Dhigvasthu Shayya Mahi | Sancharo Nigamantha Veethishu Vidham Kreeda  Pare Bhramani ||

 

Vimanalambhya  Shareeramethadh Bhunkthyasheshan Vishayanupasthithan | Parecchaya Balavadhathma Veththa  Yoavyaktha Lingoananushaktha Bhahya: ||

 

Dhigambaro  Vapi Cha  Cha Sambaro Va | Thvagambaro  Vapi Chidhambarastha: | Unmaththavdhvapi Cha  Balavadhva | Pishachavadhvapi Charathyavanyam ||

 

Kama Nishkamaroopi Samshcharethyakacharo Muni: | Swathmanaiva  Sadha Thushta:  Swayam Sarvathmana Sthitha: ||

Viveka Choodamani – Sri Shankaracharya Virachitham – The splendor of Bhramajjani/Athmavithth/Mahathma

 

Chapter – 53 – Viveka Choodamani  - 521 – 530

 

Preceptor speaks “ I shall describe the superior state of the Bhramajjani /Mahathma immersed in the transcendental, contemplating upon that Aprameya Paramathma Parambhramam resides as a soul in the Jeeva. The Jjani who take pleasure in the ‘Athmarathi’ will not show interest in Jadavasthu/Prakrithi and material matters like richness, wealth, money, fame, possession, people, etc. the Jjani takes immense pleasure in the sparkling full moon on the sky, not in the portrait. The Prapancha is an illusion/Maya, Prakrithi/material matters, body, wealth, fame, money, richness, possession, attachment to wife, children, companion, relatives, etc. have fleeting nature, which could provide momentary pleasure and deep grief. The Mahathma immerses in the Bhramanandharasa which is eternal bliss and constantly contemplates upon that Bhramam, gets freed from the interest in worldly matters and bondage. Oh! Mune, contemplate upon that Bhramam and remain serene and contented, practice meditation and contemplation upon that Adhvaya, Akhananda Anandha, Paramathma Parambhramam, and achieve Athmabodha/Paramashanthi, which is free from passions, and illusion. The Mahathma/Athmajjani /Bhramavithth, observe silence, gets freed from diversified Nama Roopa Prapancha, achieve utmost serenity, and engages in the Athmarathi/ Samadhi, contemplating upon that Adhvaya Bhramanubhoothi and achieves union with it. The Athmajjani/Bhramavithth, observes silence as a vow, gets freed from Shabdha, Rasa, Roopa, Nama, Gandha/Vishaya Visha Vasthu, which are the toxic poison of worldly existence. These Jjani achieves the superior state ‘Athmarama’/Aham Bhramasmi, continues to observe the vow of silence for several years, and lives in solitude or take up long journeys. These Mahathma/Athmajjani, are freed from the   Time, zone, disciplines, customary rite, or daily spiritual or religious rite, they are beyond the Pravriththi. The Jeeva who has not achieved that superior state of a Jjani, cling on to the Karma, cannot get freed from the Karma, undertake austerities, performs daily rite, various spiritual rites, etc. Jjani does not take pleasure in the customary rites, remain ‘Ahambhramasmi’/I am that Bhramam, and remain serene and contended, he is not bound by the time, zone, disciplines, customary rite etc. Jjani is free from all those Karma and Karmaphala, Punya and Papa, good and evil, these Mahathmas perceives the supreme Paramathma resides as soul, constantly engages in meditation and contemplation, achieves union with it, gets freed from Vishayavisha/interest in worldly matters and bondage, and all those impurities of Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, get freed from ‘body’ and I consciousness, consider the body as a mud pot, that has no existence without the mud. These Mahatmas contemplate upon that Paramthma Parambhramam resides as soul/Athman, is the source of the functioning of the mind, intellect, Ahamkara, Karma and Gnanendhriyas, Prana, etc., therefore the body is perishable, undergoes aging, illnesses, and death, the Athman/soul is indestructible Purusha.  These Mahathma perceive that all-pervasive supreme Bhramam/indestructible Purusha, and ‘Oneness-in-All’ is Sarvaswathanthra/independent always. The Athmajjani achieves union with the Paramatma Parambhramam resides as a soul with the constant meditation and contemplation, perceives that Athmaswaroopa which is eternal, pure, unblemished, free from afflictions and impurities, has neither beginning nor end. These Mahathma/Athmajjani/Bhramavithth does not require to follow the austerities, disciplines, customary rite, that creates bondage.”

 

Kastham Paranandharasanubhoothi Muthsrijya Shoonyeshu Rametha  Vidhvan | Chandhre  Mahahladheeni Dheepyamane | Chithrendhumalokayithum Ka Iccheth ?

 

Aasath Padharththanubhavena  Kinchinna Hyasthi Thripthir Na  Cha Dhukhahani : | Thadhadhvayanandha Rasanubhoothya  Thriptha:  Sukham Thishta  Sadhathma  Nishtaya ||

 

Swameva  Sarvadha  Pashyanmanyamana:  Swamadhvayam | Swanandha Manubhunjjana:  Kalam  Naya  Mahamathe ||

 

Akhandabodhathmani Nirvikalpe  Vikalpamanam Vyomini Pura:  Prakalpanam | Thadhadhvayanandhamathmana Sadha  Shanthim Paramethya  Bhajasva Maunam ||

 

Thooshneemavastha  Paramopashanthir  Budhdherasath Kalpavikalpahetho: | Bhramathmano Bhramavidho Mahathmano Yathradhvayanandha Sukham Nirantharam ||

 

Nasthi Nirvasana Maunath Param Sukhakridhuththamam | Vijjathathma Swaroopasya  Swanandharasapayina: ||

 

Gaccham Sthishtannaupavishan Shayano Vanyadhapi Va | Yadhecchaya  Vaseth Dhvidhanathma Rama: Sadha Muni: ||

 

Na  Dheshakalasana  Dhigyamadhi  Lakshyadhyapeksha  Prathibadhdhavriththe: | Samsidhdha Thaththvasya  Mahathmanoasthi | Swavedhane Ka Niyamadhyapeksha ||

 

Ghatoayamithi Vijjathum Niyama;  Ko  Nvapekshyathe | Vina  Pramana  Sushtuthvam Yasmin Sathi Padharththadhi: ||

 

Ayamathma  Nithyasidhdha:  Pramane  Sathi  Bhasathe | Na Dhesham  Napi  Va Kalam Na Shudhdhim Vapyapekshathe ||

 

Viveka Choodamani – Sri Shankaracharya Virachitham – The Universe, living and non-living things are the essence of Paramathma who resides as soul/Athman – Sarvam Kalvitham Bhrama

 

Chapter – 52 – Viveka Choodamani  - 511 – 520

Yogi speaks “ The Dhrishya/visions in the Swapnavastha are Avyaktha/unclear, and has fleeting nature is called Avidhya/ignorance. I am not that blurred Dhrishya or Sthoolashareera/body, I am that all-pervasive supreme Bhramam, pure and vast as the sky, Sookshma/subtle, Adhiantharahitha/has neither beginning nor end, Bhramam that has no duality. I am that Adhvaithabhramam, which is the source of the functioning of the mind, intellect, Chiththa, Ahamkara, Karma and Gnanendhriyas, Prana, etc. like the mud is essential to create the mud pot, and the gold is essential to create an exquisite ornament out of it. The pot has no existence without the mud, likewise, the ornaments have no existence without the gold. I am that all-pervasive Bhramam, Nithyashudhdha, free from impurities. I am that Sathya/truth, Gnana/wisdom, Anantham/eternal Bhramam, which is difficult to perceive, and beyond comparison. I am that supreme Bhramam which is Nishkriya/inactive, Nishkala/unblemished, Nirvikara/free from emotions, Nirakrithi/has no specific appearance, Nirvikalpa/beyond perception, Nithya, Niralamba/independent, and Nirdhvaya/lacks duality. I am that Kevala Akhandanandhaswaroopa Paramathma Parambhramam, I am that all-pervasive Bhramam, which is the essence of living and non-living things/oneness-in – All, I am that incomparable, supreme Bhramam which is beyond Nama Roopa living and non-living things in the Universe. Oh! Mahathma, Oh! Gurave, I shall repeatedly prostrate before you, I could envisage that Paramathma in me with your compassionate grace. I could take pleasure in the Athmarathi, Oh! Bhagavan, you have elevated my soul, I shall repeatedly prostrate before you. Oh! Acharyavarya, you have saved me from the Mahaswapna/dream, which was caused by the Mayakritha/illusion, full of Janma, Jara, Vyadhi, and Mrithyu. I was worn-out of miseries and sorrows, misconceptions of worldly existence, I was constantly attacked by the fierce tiger-like ‘Ahamkara’/ego, pride, arrogance, lust, desire, greed, passion, etc. Oh! Bhagavan, you have showered great compassion and protected me from that Mayaswapna which is full of sorrows and grief, hence I shall repeatedly prostrate before you. Oh! Gururaja, I shall repeatedly prostrate before you, and you are that Yeka, Adhvatheeya, Paramathma who is the source of the functioning of the mind, intellect, Chiththa, Ahamkara, Prana, Karma and Gnanendhriyas etc.”

 

Preceptor speaks “ Oh! Mune, the Acharya was highly pleased listening to the most enthralling words of that Yogi who was awakened from the transcendental state, the Acharya began to speak “ Oh! Fortunate one, the Universe and its living and non-living things are initiated from that supreme Bhramam,/Sarvam Kalvitham Bhrama, the Paramarththa is there is nothing other than Bhramam in this Universe. Therefore always remember that all-perceive Bhramam, and envisage the oneness-in- all, and visualize the whole Universe, living and non-living things as Bhramam. The ignorant get drenched to the Nama, Roopa, Sparsha, Gandha, Rasa, material matters and undergoes constant miseries and sufferings. The Bhramajjani envisions the Universe and its living and non-living things as Adhvaitha Akhanda Sacchindanandha Swaroopa Paramathma.”

 

 

Avyakthadhi Sthoolaparyanthamethath Vishwam Yathrabhasamathram Pratheetham | Vyomaprakhyam Sookshmamadhyantha Heenam  Bhramadhvaitham Yaththadevahamasmi ||

 

Sarvadharam Sarvavasthu Prakasham Sarvakaram Sarvagam Sarvashoonyam | Nithyam Shudhdham Nishchalam Nirvikalpam | Bhramadhvaitham Yaththa Devahamasmi ||

 

Yath  Prathyasthasheshamaya  Vishesham | Prathyakgroopam Prathyagamyamanam | Sathyajjanan Anantha Anandharoopam | Bhramadhvaitham Yaththadevahamasmi ||

 

Nishkriyoasmya Vikaroasmi  Nishkaloasmi Nirakrithi: | Nirvikalpoasmi Nithyoasmi Niralambhoasmi Nirdhvaya: ||

 

Sarvathmakoaham Sarvoaham Sarvatheethoahamadhvaya: | Kevalakhandabodho Ahamanandhoaham Niranthara: ||

 

Swarajya Samrajya Vibhoothiresha | Bhavath  Kripashri Mahima Prasadhath | Praptha  Maya Shriguruve  Mahathmane | Namo  Namastheasthu Punarnamoasthu ||

 

Mahaswapne  Mayakrithajanijaramrithyu Gahane | Bhramantham Klishyantham Bahulathara Thapairanudhinam | Ahankara  Vyaghra  Vyathithamimathyantha Kripaya | Prabodhya Prasvapath Paramavithavanmamasi Guro !

 

Namasthasmai Sadhaikasmaikasmai Chinmahase Nama: | Yadhethadhvishvaroopena  Rajathe Gururaja The ||

 

Ithi  Nathamavalokhya Shishyavaryam | Samadhigathma Sukham Prabudhdha Thaththvam | Pramudhitha  Hridhayamsha Dheshikendhra: | Punaridhamaha Vacha:  Param  Mahathma ||

 

Bhramaprathyaya Santhathir Jagadhatho  Bhramaiva  Thath Sarvatha: | Pashyadhdhyathmadhrishya  Prashantha  Manasa  Sarvasvavasthasvapi | Roopadhanyadhavekshitham Kimabhithashchukshmatham Dhrishyathe| Thadhvath Bhramavidha:  Satha:  Kimaparam Budhdher  Viharaspadham ||

 

Viveka Choodamani – Sri Shankaracharya Virachitham – I am that Nithya Muktha Chaithanyaswaroopa Paramathma Parambhramam

 

Chapter – 51 – Viveka Choodamani  - 501 – 510

 

Yogi speaks “I am that all-pervasive Bhramam resides as soul/Athman, therefore I am freed from Pravriththi and Nivrithththi as well. It is vast, Yeka, Aparicchina, Akhanda Ananda Paramathma Paramambhramam, free from Karma and results of the Karma as well. I am that Nireendhriya, Vriththishoonya, Nirakara, Akhandasukhanubhoothi, Paramathma Parambhramam eulogized by Shruthi, I am free from Karma and Punya Papa as well. I am that supreme Bhramam resides as the soul, the body is the Prathibimba/mirror image is free from Sheethoshna/heat and cold, good and evil, therefore the feeling of heat or cold, grace or disgrace, good or bad, happiness or sorrow, does not affect the Paramathma resides as soul/Athman. I am not that body that undergoes constant transformation, aging, illnesses, and death, I am that eternal Paramathma Parambhramam resides as soul/Athman. The supreme Bhramam resides s soul/Athman is the sole witness of the Jeeva, therefore the diversified nature of Nama Roopa will not create trepidations in me. I am the Sakshiroopa Paramathma, and the mind, intellect, Karma, Gnanendhriya, Prana are Upadhis/tools to take pleasure in the Dhrishya, like the earthen lamp lit spread light, remains free from the Karma taking place in the home. I am that Nirvikara, Nireeha, Paramthma Parambhramam free from Karma and Karmaphala. I am that Kootastha, Paramathma Chidhanandhaswroopa, is the sole witness like the Adithya/sun is the sole witness of the Universe, does not get affected by the Karma of the living beings in it. I am not Karththa/doer or Karayitha, I am not that Bhoktha or  Bhojayitha, I am not Dhrashta or  Dharshayitha, I am that Jyothirathma is the sole witness. The movement of reflection of the sun in the water gives out the appearance of movement of the sun to the ignorant, but the intelligent easily makes out it as the movement of water. The ignorant believe the miseries and sorrows, Janana, Marana, Jara, Vyadhi, affects the ‘Athman’, Oh! Mooda, I am not that body, I am that all-pervasive Paramathma Parambhramam free from Janma, Jara, Marana, and Vyadhi, I am free from happiness, grief, sorrows, pain, etc. I am that Nishkalanka, Nirvikara, Nishchala Sacchidhanandaswaroopa Paramathma. The sky is pure, as same as the space inside the Ghatam/mud pot. The body is Jadavasthu, do not take pride in it, because it constantly undergoes transformation, aging, illnesses, and finally meets its death. The Shareeradharma does not affect the Athman, therefore it is definite that the body will meet ruin in either way in the land or water, the Athman is pure, Shudhdha Chaithanyaswaroopa and imperishable. The Vikalpa of the intellect perceives the diversified Nama, Roopa in the Universe as Karththa, Bhoktha, Khalathva, Sathguna, Jadathva, Unmaththam, Bandhdham, Muktham, etc. The Adhvaitha Paramathma Paramachaithanya resides as soul/Athman, is free from the above-mentioned divisions. I am that supreme Bhramam which is Athmaswaroopa, Nithyashudhdha Mukthaswaroopa. The Maya/illusion causes the infinite Nama, Roopa, that won’t affect the Athman like the Sky remain untouched by the clouds in it. I am that Nithya Muktha Chaithanyaswroopa Paramathma Parambhramam, those emotions of diversified nature will not affect me.”

 

Na Me  Pravriththir Na Cha Me Nivriththi: Sadhaikaroopasya  Niramshakasya | Yekathmako Yo Nibido Nirantharo  Vyomeva  Poornna:  Sa Katham Nu Cheshtathe? ||

 

Punyadhi Papani Nirindhriyasya  Nishchethaso Nirvrikther Nirakrithe: | Kutho Mamakhanda Sukhanubhoother Bhroothe  Hyananvagathamithyapi Shruthi: ||

 

Cchayaya Sprishtamushtanam Va Sheetham Va  Sushtu Dhushtuva | Na  Sprushyatheva  Yath Kinchith Purusham Thadhvilakshanam ||

 

Na Sakshinam Sakshyadharma:  Samsprishanthi Vilakshanam | Avikaram Udhaseenam Grihadharma:  Pradheepavath ||

 

Raveryadha  Karmani Sakshibhavo | Vahnoryadha Dhahaniyamakathvam | Rajjor Yadharopitha  Vasthusanga Sthadhaiva  Kootastha Chithathmano Me ||

 

Karththapi Va  Karayithapi Naham | Bhokthapi Va Bhojayithapi Naham | Dhrashtapi Va Dharshayithapi Naham | Soaham Swayam  Jyothiranee Dhrigathma ||

 

Chalathyupadhau Prathibimbalaulya | Maupadhikam Moodadhiyo Nayanthi | Swabimbabhootham Ravivadhva Nishkriyam | Karththasmi Bhokthasmi Hatho Smi Hethi ||

 

Jale Vapi Sthale Vapi Ludatheshva  Jadathmaka: | Naham Vilipye  Dhadhdharmair Ghatadharmmair Nabho Yadha ||

 

Karththrithva  Bhoththrithva  Khalathvamaththatha Jadathva Bandhdhathva Vimukthadhathaya: | Budhdher Vikalpa Na Thu Santhi Vasthutha: | Swasminpare Bhramani Kevaleadhvaye ||

 

Santhu Vikara:  Prakrither Dhashatha | Shathadha Sahasradha  Vapi | Kim Me  Sangachithesthairna Ghana:  Kvachidhambaram Sprishathi?

Viveka Choodamani – Sri Shankaracharya Virachitham – The Athman/Bhramam is free from Janma, Mrithyu, Jara, Vyadhi

 

Chapter – 50 – Viveka Choodamani  - 491 – 500

 

Preceptor speaks “ Oh! Mune, the Yogi who was awaken from the Athmarathi/transcendental state, spoke in great joy “I am that supreme Bhramam that is eulogized as ‘Nethi Nethi’, incomparable, Poorna/flawless, Adhvatheeya/lacks duality, Anandha/bliss and it is the sole witness and source of the functioning of mind, intellect, Chiththam, Ahamkara, Karma, Gnanendhriya, Prana etc. I am that all-pervasive-Bhramam appears as infinite Nama and Roopa. I am that supreme Bhramam which beyond comparison and perception, it has neither beginning nor end, it is Nithya/eternal Anandhakairasa/bliss, Sathyam/truth, and Adhvatheeya/lack duality. I am that Narayana, I am that Narakanthaka, I am that Puranthaka, I am that indestructible Purusha and Esha as well, I am that Akhandabodha, and sole witness in the Jeeva. I am that supreme Bhramam which is beyond perception and difficult to achieve even for the deities. I am that all-pervasive supreme Bhramam who is the essence of living and non-living things, I am that Bhoktha/consumer and Bhojya/meal as well. I am that supreme Bhramam of Akhanandasukha Samudhra/vast ocean of supreme bliss, and the wind causes the movements in the ocean of bliss represents Shrishti/creation, Sthithi/preservation, and Samhara/destruction. I am that supreme Bhramam Paramathma beyond Kala/time which is addressed as Rithu/seasons, Samvathsara, Ayanam, and Kalpam, it is beyond Sthoola and Sookshma, it is Paramachaithanyaswaroopa which is changeless, unblemished, and Nirvikalpa. The supreme Bhramam resides as the soul is free from afflictions and changes if that Bhramam was assumed as Sthoola or Sookshma would be illogical, like the ignorant get delighted watching the reflection of the sun in the desert, and misinterpret it as water. I am that supreme Bhramam which is vast and has no specific appearance or color like the sky, I am that brilliance of the Sun, I am that firmness of the Mountain, and I am that ocean which represents vastness. I am that inseparable Bhrmam. The clouds covered in the sky keeps moving in the direction of the wind, does not affect the sky, in the same manner, the supreme Bhramam resides as the soul is the source of the functioning of the body, mind, intellect, Karma, Gnanendhriya, Prana, Chiththa, Ahamkara, etc. remain untouched by it. I am that supreme Bhramam free from the three states of Jagrath/awakening, Swapna/dream, and Sushupthi/sleep. The body is an Upadhi/instrument, and the supreme Bhramam is the life source to the Upadhi. The body performs austerities, Karma, undergoes Janana, Marana, aging, illnesses, etc. the Bhramam free from all those Upadhi, will not get related to the changes in the Upadhi/body, therefore the supreme Bhramam is free from Janana, Marana, Jara, and Vyadhi. I am that firmness in the mountain like the supreme Bhramam which is free from the changes in the Upadhi/body.”

 

Nahamidham Nahamadho Apyubhayoravabhasakam  Paramshudhdham | Bhahyanthara Shoonyam Poornnam Bhramam Adhvatheeyamevaham ||

 

Niroopam Anadhithaththvam  Thvamahamidhamadha Ithi  Kalpanadhooram | Nithyanandhaikarasam  Sathyam Bhramadhvatheeyamevaham ||

 

Nrayanoaham  Narakanthako Aham | Puranthakoaham Purushoahameesha: | Akhandabodho Ahamashesha Sakshi | Nireeshvaroaham Nirham Cha  Nirmama: ||

 

Sarva Bhootheshvahameva  Samsthitho | Jjananthmananthar Bahirashraya:  San | Bhoktha Cha Bhogyam Swayameva  Sarvam | Yadhyath Prithak Dhrishtamidhanthaya Pura ||

 

Mayyakhanda Sukhambhodhau Bahudha Vishvavichaya: Uthpadhyanthe  Vileeyanthe  Mayamaruthavibhramath ||

 

Sthooladhibhava Mayikalpatha Bhramadharopithanu Spuranena Lokai: | Kale  Yadha  Kalpavathsarayanarthvadhayo Nishkala Nirvikalpe ||

 

Aropitham Nashrayadhooshakam Bhaveth | Kadhapi Moodair Mathidhosha  Dhooshithai: | Nardhrikarothyushara Bhoomibhagam | Mareechikavari Mahapravaha: ||

 

Akashavallepa Vidhooragoahe | Madhithyavadh Bhasya Vilakshanoaham | AharyavannithyaVinishchaloaham |Mambodhivath Para Vivarjjithoaham ||

 

Na Me  Dhehena Sambandho  Meghaneva  Vihayasa: | Atha: Kutho Me  Thadhdharmma  Jagrth Swapna Sushupthaya: ||

 

Upadhirayathi Sa Yeva  Gacchathi | Sa Yeva  Karmani Karothi Bunkthe | Sa Yeva  Jeeryan Mriyathe  Sadhaham | Kuladhrivan Nishchala Yeva  Samsthitha: ||

Viveka Choodamani – Sri Shankaracharya Virachitham – I am that ‘Sadhashiva’/Shivoham - I am that Poornanandhaswaroopa Paramathma Parambhramam

 

Chapter – 49 – Viveka Choodamani  - 481 – 490

 

Preceptor speaks “ Oh! Mune, listen to the enthusiastic speech of that Yogi who woke up from the ‘Athmarathi’ “Oh! It is miraculous! It is impossible to describe the splendor of that supreme Bhramam which is the essence of nectar-like Akhanda Paramanandhaswaroopa, I have experienced that Athmanubhoothi, like the berry fallen on the ocean, I have experienced a drop of Paramananda Swaroopa Paramathma Parambhramam, I am contented, and completely out of trepidations. It is astonishing that the Universe and the diversified nature of Prakrithi, infinite Nama and Roopa/living, and non-living things disappeared from my sight, all that I could experience the eternal bliss the Akhanda Chaithanya Paramthma Parambhramam. I have experienced a drop of that Akhanda Anandha Peeyusha Poornna Bhrama of a vast ocean of nectar, there is nothing other than the supreme Bhramam in this Universe. That ocean of nectar-like Bhramanandha erased all my qualms, attachments to Prakrithi, Jadavasthu, and the infinite Nama and Roopa before my eyes. I shall repeatedly prostrate before the preceptor, Mahathma, Vimukthasanga/saintly men and ascetics, who are free from worldly matters and bondage, I shall prostrate before that supreme Bhramam which is eternal and Adhvaya/lack of duality. I shall prostrate before the preceptor whose compassionate grace removed the miseries and sorrows of worldly existence/Samsarathapa in me, like the cool rays of Chandra removes the exhaustion of the day’s long heat of the blazing sun. I shall prostrate before the supreme Preceptor who enlightened me with the knowledge of supreme Bhrmam resides as soul, which is eternal bliss, indestructible Paramathma Paramapurusha resides as a soul in the Jeeva and enthused me to experience that Parambhramam Paramathma, although for a second. I am contented/Dhanyoaham,  Krithakrithyoaham/satisfied, Vimukthoaham/I am completely out of miseries and sorrows of worldly existence, with the compassionate grace of my preceptor. I am that supreme Bhramam free from worldly matters and bondage/Vishayasanga, I am not that body or the Karma, Gnaendhriyas, I am not woman, man, or Napumsaka, I am that Prashantha/serene, Aparichinna/indestructible, Nirmalaswaroopa/pure Paramathma Parambhrmam. I have achieved union with the Shudhdha Bodhaswaroopa Paramathma Parambhramam which is Akarththa/free from action, Abhoktha/free from consumption, and Vikararahitha/free from emotions. I am that ‘Sadhashiva’/Shivoham. I am not Dhrashta/viewer, Shrotha/hearer, Vaktha/speaker, Karththa/doer, or Bhoktha/consumer, I am beyond those experiences. I am that supreme Bhramam which is Nithya/indestructible, Niranthara/eternal, Nishkriya/inactive, independent, unrestricted, Sangarahitha/ free from afflictions of Karma and Gnanendhriyas, I am that Poornanandhaswaroopa Paramathma Parambhramam.”

 

 

Vacha  Vakthumashakyameva  Manasa  Manthum Na Va  Shakyathe | Swanandhamrithapoora Pooritha Parambhramambudher Vaibhavam |Ambhorashi Visheernna Varshika Shilabhavam Bhajanme  Mano | Yasyamshamshalave  Vileena Madhunanadhathmana  Nirvritham ||

 

Kva Gatham Kena Va Neetham Kuthra  Leenamidham Jagath | Adhunaiva  Mayadhrishtam Nasthi Kim Mahathbhootham ||

 

Kim Heyam Kumupadheyam Kimanyath  Kim Vilakshanam| Akhadanandha Peeyusha Poornne Bhrama Maharnnave ||

 

Na Kinchithadhathra Pashyami Na Shrunomi Na Vedhmyaham | Swathmanaiva  Sadhanandha  Roopanoasmi Vilakshana : ||

 

Namo Namasthe  Gurave Mahathmane |Vimukthasangaya Sadhuththamaya | Nithya Adhvayanandha Rasaswaroopine | Bhoomne  Sadhapara Dhayambudhanme ||

 

Yath Kataksha Shashisandhra Chandhrikapatha Dhootha Bhavathapajashrama: | Prapthavanaham Akhanda Vaibhava Anandhathma Padhamakshayam Kshanath ||

 

Dhanyoaham Krithakrithyoaham Vimukthoaham Bhavagrahath | Nithyanandha Swaroopoaham Poornnoaham Thadhvanugrahath ||

 

Asangoaham Amangoaham Alingoahamabhangura: | Prashanthoahamanatho Aham Amaloaham Chiranthana: ||

 

Akarththahamabhakthoham Avikaroahamakriya: | Shudhdha Bodha Swaroopoaham Kevaloaham Sadhashiva: ||

 

Dhrashtu: Shrothurvakthu:  Karththur Bhokthur Vibhinna Yevaham | Nithya Nirantharam Anishkriyani:seema Asanga  Poornnabodhathma ||