Vivekachoodamani Sri Shankaracharya Virachitham - The nature of Paramathma/Athman - Thamasik and Rajasik nature causes grief

 

Chapter 13 – Vivekachoodamani  131 – 140

 

The Preceptor speaks “Oh! Fortunate one, the Antharathma/Athman, is indestructible Purusha/supreme Bhramam resides as a soul in living beings; it is all-pervasive and primordial. It symbolizes eternal bliss, he is eternal Purusha, Saththvaswaroopa can be perceivable through austerities, intense devotion, and faith. The supreme Purusha is the source of the functioning of Mana, Indhriya, Prana, Panchakosha, etc. The Paramathma Parambhramam resides as a soul in the heart of Jeeva, illuminates the Karma, Gnana Indriya, Mana, Prana, Buddhi, etc. like the sun spread the brilliance of its rays and lighten the whole Universe. The Athmaswaroopa/Paramathma resides as a soul in the Jeeva, causes the functioning of Ahamkara, Buddhi, Prana, Panchakosha, Karma, and Gnanendhriya, etc. but remains unaffected/Nishcheshta, Nissanga and Nirvikara, like the solid iron, heaved to the blazing fire to soften them. The Athman/Paramathma/soul remains a sole witness of the functioning of the mind, intellect, and Ahamkara, in the Jeeva. The Paramathma Parambhramam has no birth or death, growth or destruction, increase or decrease, it is eternal and changeless. It is the sole source of functioning in the Jeeva, but remains unaffected by any of the activities of the body, like the mud pot created out of mud, even though the mud is the base of it, remains unhurt. The Paramathma/Athman is pure, does not get affected by the feelings, or emotions, or activities of the Jeeva, it is supreme consciousness, unblemished, free from afflictions. It illuminates the Karyakaranaroopa, Sthoola Sookshma Swaroopa, it illuminates the whole Universe with its radiant nature. It is the sole witness in the three states of Jagrath/awakening, Swapna/dream, and Shushupthi/sleep of the Jeeva. The fortunate Jeeva achieves the knowledge of Paramathma Parambhramam resides as soul, is indestructible Purusha, pure, free from affliction, and eternal bliss. The knowledge of ‘self’/Paramathma, can be achieved only with the grace of that Bhramam,  the fortunate Jeeva achieve Paramasakshathkara, cross the unfathomable ocean of powerful waves of miseries and sorrows of worldly existence and get liberated from the vicious cycles of rebirth. Oh! Fortunate one, strive to perceive that Paramathma Parambhramam which is the source of the functioning of Universe and its living beings, and get rid of interest in worldly matters and bondage, and achieve union with the supreme Bhramam.”

 

The preceptor continues “The “I’ consciousness/mine, myself and me, and the attachment on the material things/Anathmavasthu, such as wealth, richness, money, fame, possession, attachment to wife, children, relatives, companion, have fleeting nature, caused due to ignorance and it is the cause for Janana Marana Klesha/repeated births and sufferings. The ignorance in the Jeeva causes attachment to the body consciousness, people, and matters, thereby chase after material pleasure to appease the sense. The over-influence of Thamasik nature/lethargy, dullness, sleepiness, etc. causes to fall victim to Indhriya, it enhances false ideas and drives the Jeeva afar from the knowledge of ‘self’/Paramathma. The false idea can get removed with the knowledge supreme consciousness/Paramathma resides as soul, like the person who mistakes the rope as a snake gets alarmed, once the doubt gets cleared the fear also disappears. In this way, the ‘Athmabodha’/knowledge of ‘self’ removes the wrong idea of ‘I’ and body consciousness, the excessive pride in the ‘body’ and material possessions, and attachment to richness, wealth, fame, money, people, etc. that are the cause of miseries and grief. The knowledge in the supreme Bhramam/Paramathma/Athman is Akhand/indestructible, Nithya/permanent, Adhvaya/lack of duality, resides as the soul has supreme brilliance is covered by ignorance, lethargy, sleepiness, the dullness of the Jeeva, it is one of the huge obstacles in achieving ‘Athma Sakshathkara’. The supreme Bhramam obstructed by the ignorance/Thamasik nature, causes ‘body consciousness/misinterpret body as Athman and the ‘ I’ consciousness/me, myself and mine’, it multiplies with the Rajasik nature/Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya.  I shall describe how did the ignorant Jeeva get fastened with the material matters and bondage, the Thamasik/ignorance and Rajasik/Ragadhvesha natures  in the Jeeva fasten them with the increased interest  in material matters and bondages, and become helpless to get rid of the miseries and sorrows of worldly existence.”

 

Yeshantharathma Purusha: Purano Nirantharakanda Sukhanubhoothi : | Sadhaikaroopa: Prathibodhamathro Yeneshitha Vagasavashcharanthi ||

 

Athraiva  Sathrathmani Dhiguhayamavyakrithakasha Ushath Prakasha: | Akasha Ucchai Ravivath Prakashathe | Swathejasa Vishwamidham Prakashayan ||

 

Jjatha Mano Ahankrithi Vikriyanam Dhenedhriya Prana Krithakriyanam | Ayoagnivaththananuvarththamano| Na  Cheshtathe No Vikarothi Kinchna ||

 

Na Jayathe  No Mriyathe Na Vardhdhathe | Na Ksheeyathe No Vikarothi Nithyam | Vileeyamaneapi Vapushyamushmin | Na Leeyathe  Kumbha  Ivambharam Swayam ||

 

Prakrithi Vikrithibinna: Shudhdhabodha Swabhava: | Sadhasadhidhamashesham Bhasayannirveshsha: | Vilasathi Paramathma Jagradhadhishvavastha | Swahamahamithi Sakshath Sakshiroopena Buddhe: ||

 

Niyamitha Manasamum Thvam Swamathmanamathmanyayahamithi Sakshathvidhdhibudhdhi Prasadhath | Janimarana Tharangapara Samsarasindhum  Prathara  Bhava  Kritharththo Bhramaroopena Samsatha: ||

 

Athranathmanyahamithi Mathirbadhdha  Yeshoasyapumsa: | Prapthoajjana Jananamarana Klesha Sampatha Hethu: | Yenaivayam Vapuridhamasthasathyanithyathma Budhdhya | Pushyathyukshathyavathi Vishayaisthanthubhi: Koshakridhvath ||

 

Atha Smimthadhbudhdhi: Prabhavathi Vimoodasya  Thamasa | Vivekabhava  Dhvai Spurathi Bujagerajjudhishana | Thatho Anarththavathro Nipathathi Samadhathuradhikasthatho Yoasadhgraha: Sa Hi Bhavathi Bandha: Shrunu Sakhe ||

 

Akhanda  Nithyadhvaya Bodhashakthya | Spurantham Athmanam Anantha Vaibhavam | Samavrunothyavrithi Shakthiresha | Thamomayi Rahurivarkka Bimbam ||

 

Thirobhoothe Swathmanyamalathara Thejovathi Pumanamathmanam Mohadhayamithi Shareeram Kalayathi | Thatha: Kamakrodha Prabhrithibhiramum Bandhakagunai: | Param Vikshepakhya  Rajasa  Urushakthir Vyathayathi ||

 

Viveka Choodamani - Sri Shankaracharya Virachitham – Athman/Paramathma is the source of life in the Jeeva

 

Chapter 13 – Vivekachoodamani – 121 – 130

The preceptor speaks “ The Sushupthi/deep sleep is the state of Vriththishoonya/the three attributes of Maya remains inactive, is known as ignorance/Avidya. The Anathmavasthu are body, Indhriya, Prana, Manas, Ahamkara, Kamakrodhadhi emotions, Shabdhadhi Vishaya, the experience of happiness and sorrow, the essential five elements, is known as ‘Anathma’/not Athman.  The three attributes of Maya, Mahath Thathva is Anathmavasthu too. I shall describe the components of Maya in detail, the Mahath Thaththva, Ahamkara, the Trigunas such as  Sathva, Rajas, and Thamas, Anthakarana, Manas, Buddhi, Chiththam, Ahamkara, Shabdhadhivishya/Roopa, Rasa, Sparsha, Gandha, and Shabdha and the Panchabhootha/fire, water, ether, earth, and air are the components of Maya.”

 

The preceptor continues “I shall narrate the nature of the all-pervasive Paramathma Parambhramam resides as a soul in the Jeeva, the knowledge of ‘self’ is Kaivalya, it is the only source to get rid of miseries and sorrows of worldly existence, and the liberation from the vicious cycles of rebirth. The Athman is self-illuminating, is the source of the functioning of above-said Karma, Gnanendhriya, mind, intellect, Chiththam, Ahamkara, remains the sole witness in the three-state of awakening, sleep, and dream, it is beyond the Panchakosha such as Annamaya, Pranamaya, Manomaya, Vijjanamaya and Anandhamaya. The Paramathma resides as soul/Athman is wielded in Maya, causes the ordinary Jeeva not to experience the ‘Paramachaithanya’ Paramthma Parambhramam. The presence of Paramathma is the sole witness in the three states of sleep, it causes the functioning of the mind, intellect, Chitta, Ahamkara was often mistaken as ‘I’. The Paramathma witnesses the Prapancha without the support of anything in the three states of awakening, sleep, and dream, but the Prapancha cannot experience the presence of it. The presence of  Paramathma/soul causes the Jadavasthu/lifeless into living things, therefore it is vivid that the ‘Paramathma/soul is self-illuminating does not require any support of Jadavasthu to brighten it. The supreme Bhramam/Paramathma is omnipresent; none of the Jadavasthu can survive in its absence. The all-pervasive Bhramam lighten the Jadavasthu with its presence, due to this the Surya and Chandra release heat and coolness respectively. Likewise, the human body, five Karmendhriya, five Gnanendhriya, mind, intellect, chiththam, Ahamkaram are Jadavasthu/lifeless in nature is functioning with the presence of ‘Athman’/soul in it, and the Jeeva takes immense pleasure in the Prakrithi, material matters and bondage due to the presence of Parmathma Parambhramam resides as a soul in it. Once, the Athman/soul leaves the body it is declared as ‘corpse’.  Therefore, the Paramathma Parambhramam resides as a soul in the Jeeva, is the sole source to experience the Sukha, Dhukha,/Dhvandha Bhava, various emotions and feelings, like mud pot made out of mud, mud pot has no existence without mud. In the same manner, the Paramathma Parambhramam is the basis of the Jeeva, and it has no existence without it.”

 

Sarvaprakara Pramithi Prashanthir | Beejathmanavasthithireva Budhdhe: | Sushupthirethasya  Kila Pratheethi: | Kinchinnamevadhmeethi Jagath Prasidhdhe: ||

 

Dhehendhriya Prana Manohamadhaya: | Sarve  Vikara Vishaya: Sukhadhaya: | Vyomadhi Bhoothanyakhilam Cha Vishvam Avyakthaparyanthamidham Hyanathma ||

 

Maya Mayakaryam Sarvam Mahadhadhi Dhehaparyantham | Asadhidhamanathma Thathvam Vidhdhi Thvam Maru Mareechika Kalpam ||

 

Atha The Sampravyakshami Swaroopam Paramathmana: | Yadh Vijjaya Robandhamuktha: Kaivalyamashnuthe ||

 

Asthi Kashchith Swayam Nithyamaham Prathyayalambana: | Avasthathraya Sakshi San Panchakosha Vilakshana: ||

 

Yo Vijanathi Sakalam Jagrath Swapna Sushipthishu| Budhdhithadhriththi Sadhbhavamahamithyayam ||

 

Ya: Pashyathi Swayam Sarvam Yanna Pashyathi Kashchana | Yashchethayathi Budhdhyadhi Na  Thadhdhayam Chethayathyayam ||

 

Yena Vishwamidham Vyaptham Yanna Vyapnothi Kinchana | Abharoopamitham Sarvam Yam  Bhanthamanubhathyayam ||

 

Yasya  Sannidhimathrena  Dhehendhriya Manodhiya: | Vishayeshu Swakeeyeshu Varththathe  Preritha  Iva ||

 

Ahankaradhi Dhehantha Vishayashcha Sukhadhaya: | Vedhyanthe Ghatavadhyena  Nithyabodhaswaroopina ||

Viveka Choodamani - Sri Shankaracharya Virachitham - The Sathvik, Rajasik, and Thamasik, nature of Jeeva

 

 

Chapter 12 – Vivekachoodamani – 111 – 120

The preceptor speaks “ The Vikshepa Shakthi/relentless flow of Kriyathmaka nature of Rajasika, present in the mind during Jagrathavastha/awaken, and Swapna/dreaming state. The Jeeva drenched in the Rajasikavriththi with the greater influence of Ragadhidhosha/Kama, Krodha, Lobha, Moha, Madha, and Mathshcharaya, engage in immoral activities undergo constant suffering. The Jeeva of Rajasik nature depend on these Kama, Krodha, Lobha, Moha, Mathshcharya, Ahamkara, jealously, pride to perform all the Vyavaharikakarma/day to day life, easily gets attached to people and material matters that has fleeting nature. The Jeeva soaked in the Rajasik and Thamasik nature is too far from the Paramarththaswaroopam/Athman, even if they are learned, and have deep knowledge in scriptures, Veda, Vedantha, Shastra, etc. The people who are drenched in the Rajasik and Thamasik nature misinterpret the ‘Body’ as ‘Athman’, without the knowledge of Paramathma Parambhramam hurls them into vicious cycles of rebirth. The ‘Abhavana’ is the lack of knowledge of Paramarththa Thaththva, the misinterpretation of the Paramathma is ‘Vipareethabhavana’, and ‘Sambhavana’ is the assumption of the thing which does not exist, these are called Vikriya of attributes/Rajasik, Thamasik, and Rajasik nature. It creates a false notion in the Jeeva, to mistake ‘Body’ as Athman, or keep afar from the Paramarththa Thaththvam and undergoes sufferings of worldly existence. The Thamasik nature is lethargy, ignorance, misapprehension, dullness, falsehood, drowsiness, etc. the Jeeva soaked in Thamasik nature remains ignorant, spend their life like a pillar, without the knowledge of Paramarththa Thaththva. The Sathvik nature is pure as crystal clear water, the influence of Rajasik and Thamasik nature makes it less important. The Sathvik nature reveals the Jadapadharththa/lifeless things, with the knowledge of Athman, replicate them like the sun. The Mishrasaththva is the mixture of Rajas and Thamas, has the nature of Athmabhimana, Niyamam, Yamam, Shraddha, Bhakti, and Mumukshuthva, and once the Rajasik and Thamasik nature disappear completely, the Sathvik nature surpasses and leads the Jeeva to achieve ‘Athmajjanam’. The ‘Shudhdha Sathva’ is free from Rajasik and Thamasik nature brings Athmasamthripthi/contentment, happiness, serenity, peace, and Paramathmanubhoothi. The Shudhdha Saththva Jeeva always immerses in supreme bliss, and their presence itself is enough to spread happiness all around. The ‘Karnashareera’ is the Avidhyaroopi/Rajasik, Thamasik, and Sathvik nature. The Sushupthi/deep sleep is the state of absence from the above-said three attributes of Rajasik, Thamasik, and Sathvik/Vriththishoonya.”

 

 

Vikshepa ShakthiRajasa: Kriyathmika | Yatha: Pravriththi: Prasrutha Purani| Ragadhayoasya:  Prabhavanthi Nithyam |Dhukhadhayo Ye  Manaso Vikara: ||

 

Kama: Krodho Lobha  Dhambhadhyasuya | Ahankara Irshya Mathsaradhyasthu Ghora: | Dharma Yetha Rajasa: Pum Pravriththir | Yasmadhedhaththadhrajo Bandhahethu: ||

 

Yeshavrithir Nama Thamogunasya | Shakthirya Vasthvabhasathe Anyadha | Saisha Nidhanam Purushasya  Samsrither | Vikshepashakthe: Prasarasya Hethu: ||

 

Prajjavanapi Pandithoapi Chathureapyathyantha Sookshmathma Dhrig Vyaleedasthamasa Na Veththi Bahudha Sam Bodhithoapi Sputam | Bhranthyaropithameva  Sadhukalayathyalambathe  Thadh Gunan | Hanthasau Prabala Dhuranthathamasa: Shakthir Mahathyavrithi: ||

 

Abhavana Va  Vipareetha BhavanaSambhavana Viprathipaththirasya: |Samsargayuktham Na Vimunchathi Dhruvam Vikshepashakthi: Kshapayathyajasram ||

 

Ajjana Malasya Jadathva Nidhra  Pramadha Moodathva Mukhasthoguna: | Yethai: Prayuktho Na Hi Veththi Kinchith Nidhraluvath Sthambhavadeva Thishtathi ||

 

Sathvam Vishudhdham Jalavaththadhapi Thabhyam Milithva  Saranaya  Kalpathe | Yathrathma Bimba: Prathibimbitha: San | Prakashayathyarkka Ivakhilam Jadam ||

 

Mishrasya  Sathvasya Bhavanthi Dharmasthvamanithadhya Niyama Yamadhya: | Shradhdha Cha Bhakthishcha  Mumukshutha  Cha  Dhaivi Cha Sampaththirasa Nivriththi: ||

 

Vishudhdha Saththvasya  Guna: Prasadha:| Swathmanubhoothi: Parama Prashanthi: | Thripthi: Praharsha: Paramathmanishta: | Yaya Sadhanandha Rasam Samricchathi ||

 

Avyakthamethath Thrigunair Niruktham | Thath Karnam Nama Shareeramathmana: | Sushupthirethasya  Vibhakthyavastha | Praleena Sarvendhriya Budhdhivriththi: ||

 

Viveka Choodamani - Sri Shankaracharya Virachitham – The nature of Athman/soul

 

Chapter 11 – Vivekachoodamani – 101 – 110

The preceptor speaks “ The eyesight may varies like  Andhathvam/blindness, Madhanthvam/partial sight and clear sight, the variation in the eyesight does not affect the Athman/soul,  likewise the deafness to ears and lack of speaking ability etc. the Athman/ soul remains unaffected by any of this functioning of the sense. The gestures and actions like a sneeze, sweat, inhalation and exhalation, yawn, hunger, thirst etc. are related to Pranadharma, therefore the Athman/soul remains unaffected by any of these. The presence of soul /Athman is the source of sole functioning of the mind and intellect, Karma and Gnanendhriya, the Jeeva/soul/Athman is the source of life, cannot be misunderstood as ‘I’, the Athman is the source of performance of Karma and the Jeeva  take pleasure in it, once the Athman/soul departs the body, it is declared as a corpse. The Jeeva takes pleasure in the three-state of wakening/Sathva, sleep/Thamasik, and dream/Rajasik due to the presence of Athman in it.  The ignorant Jeeva takes great pleasure in the Vishayavisha/wealth, richness, people, fame, money, etc. and in the absence of the above mentioned Vishaya, the Jeeva sunk in deep distress, the Athman/soul remains untouched by any of these. The mind and intellect get easily wedged on the material matters and bondages, heave into grief and sorrow in the absence of it; in fact, the ‘Athman’ is eternal bliss,  the presence or absence of material wealth, richness, money, fame, attachments to people, etc does not affect the Athman/soul/Paramathma which is supreme bliss. Grief and happiness are two different states of mind caused in the absence and presence of Vishayavisha/ the attachment to people wife, children, companions, relatives, richness, money, possession, fame, etc. The Athman/soul is permanent bliss, the interest in material matters and bondages cannot provide permanent happiness, because it has to undergo constant transformation and ruin. Athman/soul is indestructible, free from grief or sorrow, pure, permanent; hence it is addressed as ‘Sacchidhanandha Swaroopa’ Paramathma Parambhramam. The Prakrithi, material matters, and the living being have to undergo, aging, illnesses, and death, hence it cannot provide eternal bliss. The deep sleep removes the mental and physical fatigue, it is the state of absence from the worldly matters/free from redundant thoughts, and therefore it is definite that the material matters and bondage cause grief and exhaustion, not the Athman/soul. It is evident that the Athman/soul is supreme bliss, the person who perceives the pleasant experience of the state of Sushupthi/deep sleep could understand the nature of Athman is none other than ‘Bliss’, on the basis of Shruthi/Veda, Prathyaksham/explicit, Aithihyam/tradition and Anumanam/guess, interpretation. The darkness in the Sushupthi is ignorance; Avidya Maya has three attributes Sathva, Rajas, and Thamas, is the powerful female force Parashakthi also known as Adhi/primordial, Avyaktha/invisible, Anadhi/endless.  The Sthoola  Sookshma Prakrithi/Universe and its living beings are initiated from the Mahamaya, like the mud pot made out of the mud. The powerful Maya is beyond description, it is beyond human intellect; hence it is addressed as ‘Maha Athbhutha’. This powerful Maya can get relieved only with the pure knowledge of the non-dual form of supreme Bhramam/Adhvaitha Bhramam Bodham, the fear/misapprehension gets cleared with the proper understanding of the object, like the trepidation caused by the rope mistaken as a serpent.  The Maya and its three attributes Rajas, Sathvik, and Thamas get disappeared with the knowledge of ‘self’/Adhvaitha Athmabodha.”

 

Andhathvam Madhanththvam Patuthvadharma: | Saugunya Vaigunyavashadhdhi Chakshusha: | Badhiryamukathvamukhasthadhaiva | Shrothradhi Dharma Na Thu  Veththuraththmana: ||

 

Ucchvasani: Shvasa  Virjumbhanakshuth Prasyandhanadhyuth Kramanadhika: Kriya: | Pranadhikarmani Vadhanthi Thajja: Pranasya  Dharmavashana Pipase ||

 

Antha: Karanametheshu Chakshuradhishu Varshmani | Ahamithya Abhimanena Thishtathyabhasa Thejasa ||

 

Ahankara: Sa  Vijjeya: Karththa  Bhokthabhimanyam | Sathvadhi Guna Yogena  Chavasthathrayamashnuthe ||

 

Vishayanam Anukoolye Sukhi Dhukhi  Viparye| Sukham Dhukham Cha Thadhdharma: Sadhanandhasya  Nathmana: ||

 

Athmarththathvena Hipreyan Vishayo Na  Svatha: Priya | Swatha Yeva Hi Sarveshamathma Priyathamo Yatha: | Thatha Athma Sadhanandho Nasya Dhukham Kadhachana ||

 

Yath Sushupthau Nirvishaya  Athmanandho Anubhooyathe | Shruthi: Prathyakshamaithihyamanumanam Cha Jagrathi ||

 

Avyakthanamni Paramesha Shakthiranadhyavidhya  Thrigunathmika Para | Karyanumeya Sudhiyaiva  Maya  Yaya  Jagathsarvamidham Prasooyathe ||

 

Sannapya Sannapyu Bhayathmika No |Bhinnapyabhinnapyu Bhayathmika No| Sangapyanangapyu Bhayathmika No  Mahathbhutha Anivarchaneeya Roopa ||

 

Shudhdhadhvaya Bhrama Vibodhanashya | Sarppabhramo Rajjuvivekatho Yadha | Rajasthama: Sathvamithi Prasidhdha | Gunasthadheeya: Prathidhai: Swakaryai: ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - Sthoola Prakrithi/human body and Sookshma Shareera /Athman

 

Chapter 10 – Vivekachoodamani  91 – 100

 

The preceptor speaks “ Oh! Fortunate one, I shall describe the characteristics of the human body and its function, listen to me carefully.  The Shadbhava/six virtues of the Sthoolaprakrithi/cosmic nature is 1) creation, 2) existence 3) preservation 4) Increase 5) decrease and 6) destroy, like the human body undergoes inevitable phases of life as 1)infant, 2) adulthood 3) youthfulness 4)and latter years of age/aging, illnesses, and death, 5) observance of Ashramadharma/Bhramacharya, Grihastha, Vanaprastha, and Sanyasa. The Karma and Gnanendhriyas such as 1) nose 2) eyes 3) ears, 4) skin 5) and tongue are associated with the functions of Gandha, Roopa, Shabdha, Sparsha, and Rasa respectively. The Panchakarmendiryas are 1) speech/Vak 2) walk/Padham 3) Pani 4) Payu and 5) Upastham. The Antha: Karana represents 1) Manas/performs Sankalpa Vikalpavriththi, 2) Chiththam/pure intellect/ Swa Swaroopasandhana,  3) Budhdhi/intellect,  4)Ahamkaram/Abhimana. The ‘Prana’ /Panchaprana represents 1) Pranavayu/vital air/inhalation 2) Apanavayu/exhalation 3) Vyanavayu/spreading the air all over the body 4) Udhanavayu/spreading the Prana all over the limbs and 5) Samanavayu/Sameekarana/balancing act of the air inhaled.”

 

The preceptor continues “ The human body is the collection of 1) five Karmendhriya 2) five Gnanendhriyas 3) Panchaprana 4) Panchabhootha 5) four Antha: Karana /mind, intellect, Ahamkara, Chiththam/ 6) Avidhya, Kamam, Karma, collectively known as ‘Puryashtakam’ is ‘Sookshma Shareera’ also known as ‘Lingashareera’. The  Karmavasana/attributes – Thriguna- Sathvik, Rajasik, Thamasic, and Karmaphalanu Bhavakam deposited in the ‘Sookshma Shareera’, the human birth is achieved due to the ‘ignorance’/Karmavasana, until and unless the Jeeva get rid of its Karmavasana, the Jeeva continues to take several births in different Yoni undergoes miseries and sorrows of worldly existence. The state of ‘dream’ is the peculiar state of ‘Sookshmashareera’, without the help of ‘Sthoola Karana Shareera’/body; it is the reflection of the thoughts that was earned by the mind while in the ‘wakening’ state. During the state of ‘Dream’ the ‘Athman’ stands as witnesses /Sakshi, in it without getting attached to it. The all-pervasive Paramathma Parambhramam resides as soul /Athman, is ‘Sookshmashareera’ remains free from the ‘Vyavahara’/actions taken place in the three states of ‘sleep, awaken, and dream.”

 

Sthoolasya  Sambhava Jaramaranani Dharma:  Sthaulyadhayo Bahuvidha: Shishuthadhyavastha: | Varnnashramadhi Niyama: Bahudhamaya: Syu: Poojavamana Bhahumanamukha Vishesha: ||

 

Budhi Indhriyani Shravanam Thvagkakshi Ghranam Cha Jihva  Vishayavabodhanath | Vak Pani Padha  Gudhamapyupastha: | Karmendhriyani Pravanena Karmasu ||

 

Nigadhyathe Antha: Karanam Manodheeraham Krithi Chiththamithi Swavriththibhi: | Manasthu Sankalpa  Vikalpanadhibhir  Budhdhi: Padharththadhyavasaya Dharmatha: | Athrabhimanadhahamithyahamkrithi: | Swarththanu Sandhanagunena Chiththam ||

 

Pranapanavyonodhana Samana  Bhavathyasau Prana: | Swayameva Vriththi Bhedhadhvi Krithibhedhath Swarnna Saliladhivath ||

 

Vagadhi Pancha  Shravanadhi Pancha | Pranadhi Panchabhramukhani Pancha | Budhdhyadhya Vidhyapi Cha Kama Karmani | Puryashtakam Sookshma Shareeramahu: ||

 

Idham Shareeram Shrunu Sookshma Sanjjjitham | Lingam Thvapanchikritha Bhoothasambhavam | Savasanam Karmaphalanubhavakam | Swajjanatho Anadhiroopadhirathmana: ||

 

Swapno Bhavathyasya Vibhakthyavastha | Swamathra Sheshena Vibhathi Yathra ||  Swapnena Thu Budhdhi: Swayameva  Jagrath Kaleena Nanavidhavasanabhi: | Karthradhibhavam Prathipadhya Rajathe | Yathra  Swayam Jyothirayam Parathma ||

 

Dhimathrakopadhirashesha Sakshi | Na Lipyathe  Thath Kritha Karmaleshai: |  Yasmath Angasthangasthatha Yeva Karmabhir Nilipyathe  Kinchithupadhina Krithai: ||

 

Sarva Vyaprithikaranam  Lingamidham Syachithathmana:  Pumsa: | Vasyadhikamiva  Thathkshana Sthenaivathma  Bhavathyasangoayam ||

Vivekachoodamani Sri Shankaracharya Virachitham - Avidhya causes Mahapasha/ The ignorance causes worldly bondage

 

Chapter 9 – Vivekachoodamani  81 – 90

 

Preceptor speaks “The Jeeva who is not freed from impurities, like Kama, Krodha, LObha, Moha Madha, and Mathshcharya, continues to chases after the Vishayavisha/interest in worldly matters and bondage is constantly followed by the ‘Mrithyu’/fear of death. The Paramarththa/eternal truth is the Jeeva who constantly listens to the speeches of Mahathma, Sathguru,  and Sathjana, achieves the knowledge of ‘self’/Paramathma Parambhramam resides as a soul,  undertake austerities, vow, celibacy, with the Theevravairagya/sense of abandonment achieves the fruitfulness of life. The Jeeva who yearn for Mokshaprapthi should practice the following 1) get rid of interest in worldly matters and attachments to wealth, money, fame, richness, people etc. are Vishayavisha/toxic poison 2) undertake austerities like Dhama, Shamam, Shanthi, Dhaya, and Arjjava, and get freed from miseries and sorrows. It is rare to achieve human birth; hence the Jeeva should practice getting rid of Avidhya Bandham/ignorance and attachments, and constantly strive to achieve the state of serenity, getting freed from redundant thoughts, miseries, and grief. The birth is followed by death, the human body undergoes constant transformation, aging, illnesses, and death, and therefore it is illogical to make an effort to protect it. It is certain that the Prarabdhakarma would protect the body from the ruin; hence the body does not require any protection, the purpose of human birth is to achieve Mokshaprathi, getting rid of interest in worldly matters and bondages. The Jeeva who protects the body, enjoys the comforts and luxuries of life, and simultaneously strive to achieve the Paramathma Parambhramam, are like the traveling on the back of a crocodile with the wrong idea that it is a ‘wooden plank’, and making an effort to cross the river, sadly the traveler cannot escape from the mouth of the crocodile.  The ‘Mahamrithyu’/pathetic death is body consciousness and ‘I’ consciousness/me, mine and myself, the Sadhaka who is freed from the pride of body or possession/ Abhimana is Mrithyu/ deserves the Mokshapadham. The Mahamrithyu is a feeling of pride in family, children, wife, wealth, possession, fame, etc... Without getting rid of the pride, it is impossible to achieve Mukthi, the ascetics, Rishis, and Sages, undertaken extreme austerities and penances and got rid of this Mahamrithyu, and achieved the Paramapadha that is the lotus feet of Lord Vishnu.”

 

Preceptor continues “Oh! Fortunate one, I shall describe the nature of ‘Sthoolashareera’/human body is the bundle of secretes, it comprises skin, muscles, blood, Snayu, Medhass, Majja, and Asthi, and deposit of secretes and urine, does not deserve any respect. It is a component made of Panchabhootha/air, earth, water, fire, and space, was initiated due to the Janmantharakarma/accumulation of Karma/Poorvakarma/ takes pleasure in the Shabdha, Rasa, Roopa, Gandha, and Sparsha. The Jeeva takes pleasure in the material things and matters with these Panchendhriyas and body. Therefore, the human body is like a house, and the householder performs all the tasks living in it, engages in all the activities.  The Sthoolashareera/human body is an important tool, it is impossible to perform any task or take pleasure in its absence, hence the human body is a vital instrument to take pleasure in the Shabdha, Rasa, Roopa, Sparsha, and Gandha.”

 

Vishama Vishayamargair Gacchatho Anacchabudhdhe : | Prathipadhamabhiyatho Mrithyurapyesha Vidhdhi | Hitha Sujana Guruktha Gacchatha: Svasyayukthya| Prabhavathi Phalasidhdhi: Sathyamithyeva  Vidhdhi ||

 

Mokshasya Kanksha Yadhi Vai Thavasthi Thyajathi Dhooradhvishayan Visham Yadha |Peeyushavath Dhoshadhayaksha Marjjava Prashanthidhantheer Bhaja Nithyamadharath ||

 

Anukshanam Yath Parihrithya Krithyamanadhya Vidhyakritha Bhandhamokshanam | Dheha: Pararththoayamamushya Poshane  Ya: Sajjathe Sa  Swamanena Hanthi ||

 

Sheeraposhanarththi San | Ya Athmanam Dhidhrikshathi | Graham Dharudhiya Dhrithva | Sa Nadhim Tharththumicchathi ||

 

Moha Yeva  Mahamrithyur Mumukshorvapuradhishu | Moho Vinirjjitho Yena  Sa Mukthipadhamarhathi ||

 

Moham Jahi Mahamrithyum Dheha Dhara Suthadhishu | Yam Jithva  Munayo Yanthi Thadhvishno: Paramampadham ||

 

Thvang Mamsa Rudhirasnayumedho Majjasthi Sankulam | Poornnam Moothrapureeshyabhyam Sthoolam Nindhyamidham Vapu: ||

 

Panchikrithebhyo Bhoothebhya: Sthoolebhya: Poorvakarmana | Samuthpannamidham Sthoolam Bhogayathanamathmana: |Avastha Jagarasthasya Sthoolarththanubhavo Yatha: ||

 

Bhaheyendhriyai: Sthoolapadharththa Sevam | Srak Chandhanasthryadhi Vichithraroopam | Karothi Jeeva: Swayamedhathmana: | Thasmath Prashathir Vapushoasya Jagare ||

 

Sarvoapi Bahyasamsara: Purushasya  Yadhashraya: | Vidhdhi Dhehamitham Sthoolam Grihavath Grihamedhina: ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - Shabdha, Sparsha, Rasa, Roopa and Gandha/Vishayavisha - The five types of toxic poison

 

Chapter 8 – Vivekachoodamani  71 – 80

 

The preceptor speaks “ Oh! Fortunate one, ‘Athma Anusandhana’/contemplation upon the supreme Bhramam/Athma and ‘Ananthmathyaga’/abandonment of worldly matters and bondage is possible only with the knowledge of the impermanent nature of Prakrithi/material things, richness, people, fame, wealth, money, etc. and the permanent nature of Purusha/Paramathma Parambhramam resides as a soul in the Jeeva. I shall describe them in detail, listen to me carefully. The Sthoolashareera/human body comprises elements such as Majja, Asthi, Medhass, Mamsa, Raktham, Thvak, and it has   feet, knee, calves, thigh, chest, hands, the back portion of the body and head as Anga and Upanga. None of the Jeeva is free from the pride of the Sthoolashareera/body and its appearance. The five essential elements known as Air, Earth, Water, Fire, and wind are Sooksha/subtle body; these essential elements constitute the Sthoolashareera.  As a result, the Jeeva experiences Shabda/sound, Sparsha/touch, Roopa/appearance, Rasa/taste, and Gandha/smell, are the components to add pleasure to the sense and the Jeeva takes extreme pleasure in it. The ignorant Jeeva gets fastened with these  Shabdhadhi Vishayarasa/material matters and attachment to wealth, money, richness, fame, people, etc. continues to perform deeds that augment pleasure to the sense, and constantly chases after worldly matters, get fastened with their own Karma, undergoes constant miseries and sorrows, perform various deeds to please the sense, Alas! finally, hurl them into the vicious cycles of rebirths. The ignorance, performance of Karma to fulfill one’s own desires, and Vishayarasa/interest in worldly matters and attachments, becomes the cause for the rebirths. It is extremely difficult to save the ignorant Jeeva who is completely drenched in the five types of Vishayarasa/Shabdha, Roopa, Rasa, Sparsha, and Gandha.  The increased interest in the Shabdha, Rasa, Sparsha, Gandha, and Roopa causes the destruction, I shall explain them in detail   1) deer 2) elephants, 3) flies 4) fish 5) bees,  the deer are fond of music, hence the hunter traps the deer with the melodious music, thus the ‘Shabdha’ causes ruin of deer. The male elephants are too fond of’ touch’ of female elephants, often fall in the elephant trap, thus the ‘Sparsha’ causes destruction of the male elephant. The flies chase the fire and burn them alive, the ‘Roopa’ of the fire attracts the flies by giving the wrong idea of a meal. The fishes get caught with their chase for the worm connected to the hook, thus the ‘Rasa’ causes the ruin of fishes. The bees easily get attracted to the ‘fragrances’/Gandham, take shelter in the thorny flowers and get killed with the thorns. Therefore, it is difficult to explain the pathetic state of the human who takes extreme pleasure in these Shabdha, Roopa, Rasa, Gandha, and Sparsha. The interest in the Vishayarasa  is malicious than the poison in the serpent, the person who got bitten by the serpent get killed, the Vishayarasa ruins the Jeeva through the Panchendhriya/Roopa –eyes, Rasa – tongue, Sparsha – skin, Gandha –nose, Shabdha -ears, thus the  interest worldly matters and attachments cause Mahapasha/ tie the Jeeva with the wealth, possession, richness, fame, and people which is extremely difficult to unfasten. Whoever practices to get rid of the interest in worldly matters and bondage deserves to achieve Mokshaprapthi, not that learned, wise, intellectuals with deep knowledge in Shatshasthra. The learned with the interest in worldly matters and bondage cannot achieve Moksha. The Sadhaka, who yearn to get liberated from the attachments and miseries of the ocean of worldly existence, if not a Vairagin/sense of renunciation, sink in the middle of the ocean while making an effort to cross the ocean of worldly existence. The Theevravairagin/liberated souls, free from the interest in worldly matters and attachments to money, wealth, richness, fame, people, etc. deserves to achieve Mukthi, these Virakthas with the austerities and Vairagya like powerful sword chop off the Vishayavisha/toxic poison like the Roopa, Rasa, Sparsha, Gandha, and Shabdha and effortlessly cross the ocean of worldly existence, eventually, get freed from the vicious cycles of rebirths.”

 

Yath Bodhavyam Thavedhaneemathmanam Athmavivechanam | Thadhuchyathe Maya Samyak Shruthvathmanyavadharaya ||

 

Majjasthimedha: Palaraktha Charma  Thvagahvair Dhathubirebhiranvitham | Padhoruvakshobhuja Prishtamasthakairangair Upangairupayukthamethath ||

 

Aham Mamethi Prathitham Shareeram Mohaspadham Sthoolamitheeryathe Budhai:  Nabhonabhasva Dhahanambu Bhoomaya: |Sookshmani Bhoothani  Bhavanthi Thani ||

 

Parasparamshair  Milithani Bhoothva  Sthoolani Cha Sthoola Shreerahethava: | Mathrasthadheeya  Vishaya Bhavanthi Shabdhadhaya: Panchasukhaya  Bhokthu: ||

 

Ya Yeshu Mooda  Vishayeshu Badhdha: Ragorupashena Sudhurdhdhamena | Ayanthi Niryathyadha Urdhdhamucchai:  Swakarmadhuthena Javena Neetha: ||

 

Shabdhadhibhi: Panchabhireva  Pancha Panchathvamapu: Swagunenabadhdha: | Kuranga Mathanga Pathangameena Bhringa Nara: Panchabhiranchitha: Kim?

 

Dhoshena Theevro Vishaya: Krishnasarppa Vishadhapi | Visham Nihanthi Bhoktharam Dhrashtaram Chakshushapyayam ||

 

Vishaya Shamahapashadhyo Vimuktha:  Sudhusthyajath | Sa Yeva  Kalpathe  Mukthai Nanya:  Shatshasthravedhyapi ||

 

Apatha Vairagyavatho Mumukshun Bhavabdhiparam Prathiyathumudhyathan | Ashagraho Majjayatheantharale  Nigrihyakande Vinivarththya Vegath ||

 

Vishayashagraho Yena  Suvirakthyasina  Hatha: | Sagacchathi Bhavambhodhe: Param Prathyuhavarjjitha: ||