Vivekachoodamani Sri Shankaracharya Virachitham - Athman is not different from Paramathma, is the Athmajjana

 

Chapter 20 – Vivekachoodamani  201 – 210

 

Preceptor speaks “ The supreme Bramham/Paramthma resides as the soul is Shudhdha Chaithanya, the fortunate one with the knowledge of self, undertake austerities, celibacy, learning scriptures, and Vedanthashravana purifies the intellect, and achieves union with the Shudhdha Chaithanya. The sense of duality, the wrong perception is ‘Jeeva is different from Paramathma’, due to the influence of Maya and ignorance, further attachment to worldly matters and bondage is the cause for the repeated births. The removal of ignorance and illusion is the only way to achieve Jeevanmukthi. The human body is perishable, the Athman resides as a soul in the Jeeva is eternal, Paramathma is not different from the Jeevathma, is the Athmajjana. The Athmajjana can be achieved with the knowledge in the differentiation of Athmavasthu and Anathmavasthu.  The ‘Athmavasthu’/Athman is the supreme Bhramam resides as the soul is eternal, pure, free from afflictions, changeless, has neither birth nor death.  The ‘Anathmavasthu’ is interest in material matters, richness, wealth, money, possessions, fame, attachment to children, wife, relatives, companions, etc. has fleeting nature, is impermanent. The Mumukshu always engages in pondering over the Athmanathmavasthu achieves serenity of mind. The algae removed from the water, reveals the crystal clear water in the pond, likewise the illusion and ignorance, and the impurities like Kama, Krodha, Lobha, Moha, Madha and Mathshcharya in the Jeeva get destroyed, the Athmaswaroopa/self-illuminating Chaithanya Swaroopa become apparent, hence, the Vijjanamayakosha is not Athman that is free from Vikara/changes, Jadathva, Paricchedha/limitations. The Anandhamayakosha takes pleasure in the Ishta/like, Arththa/wealth and Labha/gain is the ‘reflection’ of blissful Paramathmaswaroopa.  The fortunate ones, does not take pleasure in the short-living things like Ishta Arththa and Labha, they do not require these material things which have a short-life, to bring happiness in them, they always remain in the state of eternal bliss with the piousness achieved, engages in the contemplation of the Paramathma, as in the Sushupthi/deep sleep. The Anandamayakosha reveals the nature of bliss during the hours of Shushupthi/sleep also arises during Jagrath/awakening and Swapnavastha/dream, the fulfillment of desires, the accomplishment of the task, visit of favorite people etc. The Anandhamayakosha is not Athman, it is an expression of feeling during the Ishta Arththa and Labha. Athman is free from the passion and feelings; hence Anandamayakosha has no characteristics of Athman. Oh! Fortunate one, the Athman is eulogized as Na: Ithi Na: Ithi/Nethi Nethi, is incomparable and beyond description, hence, Shruthi affirms that these Pranamaya, Annamaya, Manomaya, Vijjanamaya, and Anandhamaya Kosha are not Athman. The Athman is the sole witness in the Jeeva, it is supreme consciousness which is free from all the impurities.”

 

Jeevathvam  Na Thathoanyasthu Swaroopena  Vilakshana:  Sambandhasthvathmano Budhdhya Mithya Jjana Pura: Sara: ||

 

Vinivriththir Bhaveththasya  Samyak  Jjanena Nanyatha | Bhramathkaithva Vijjanam Samyak Jjanam Shruther  Matham||

 

Thadhathmanathmano Samyag Vivekenaiva  Sidhdhyathi | Thatho Viveka: Karththavya: Prathyagathma  Sadhatmano: ||

 

Jalam Pangavadhathyantham Pankapaye  Jalam Sputam | Yadha Bhathi Thadhathmapi Dhoshabhave  Sputa Prabha: ||

 

Asannivriththau Thu Sadhathmana Sputam | Patheethirethasya  Bhaveth  Pratheecha:|  Thatho Nirasa: Tharaneeya Yeva Sadhathmana: Sadhvahamadhi Vasthuna: ||

 

Athonayam Parathma Syadhvijjanamaya Shabdhabhak Vikarithvajjadathvashcha  Paricchinnathvahethutha: | Dhrishyathvadh  Vyabhicharithvannanithyo Nithya  Ishyathe ||

 

Anandha Prathibimba Chumbithathanur Vriththisthamojjrumbitha | Syadhanandhamaya: Priyadhigunaka:  Sveshtarththalabhodhaya: | Punyasyanubhave Vibhathi Krithinamanandharoopaya Swayam | Sarvo Nandhathi Yathra  Sadhuthanubhrimathra: Prayathnam Vina ||

 

Anandhamayakoshasya  Sushupthau Spurththiruthkata | Swapna Jagarayoreeshadhishta Samdharshanadhina ||

 

Naivayamanandhamaya: Parathma  Sopadhikathvath Prakrither Vikarath | Karyathvahetho: Sukrithakriyaya | Vikarasangatha Samahithathvath ||

 

Panchanamapikoshanam Nishedhe  Yukthitha: Shruthe: | Thannishedhavadhi: Sakshi Bodharoopo Avashishyathe ||

Vivekachoodamani Sri Shankaracharya Virachitham – The Avidya/ignorance, and Maya/illusion is the cause of Samsara/worldly existence

 

Chapter 19 – Vivekachoodamani  191 – 200

 

Preceptor speaks “The supreme Bhramam/Paramathma/Athman resides as a soul in the Jeeva causes Samsarabandha/interest in worldly matters, attachment to material things, possession, wealth, richness, wealth, fame, attachment to family, children, relatives, companions, etc.  The Athman is independent, free from afflictions remain as a sole witness in the Jeeva, other than the presence of Athman causes the functioning of Karma, Gnanendhriya, mind, intellect, Ahamkara, Panchakosha, etc. like the heat mellows the iron.”

 

The disciple speaks “ Oh! Mahatma, the Nithya Mukthaswaroopa Paramathma Parambhramam resides as a soul, appears in the Jeeva at the time of birth and disappears at the time of death.  The Athman has the Upadhisambandha/causes to function the Indriyas, Panchakosha, etc. if so, the Jeevabhava, Samsaranubha of the Jeeva is persisting concept, and in that case, how did the Jeeva achieve Moksha? If the Mokshaprapthi is not attainable, then what’s the benefit of practicing austerities, Bhramacharya, Adhyayana, etc.? Oh! Guro, kindly remove my qualms.”

 

Preceptor speaks “Oh! Vidhvan, your doubts are quite natural, I shall answer your queries, listen to me carefully. The Maya/illusion in the Jeeva causes worldly existence and bondage, hence it cannot be considered as a fact. Paramathma is free from worldly matters and bondage like the person gets alarmed mistaking the rope as a serpent and when the doubt gets cleared all the trepidations vanishes. Jeevathma is Paramathma, the Maya and the attributes/Triguna caused Samsarabandha in the Jeeva. The Paramathma resides as a soul in the Jeeva is Nishkriya/inactive, sole witness, free from miseries and sorrows, like the sky is Vasthushoonya, cannot call the sky as blue colored, it has no specific color at all. In the same manner, Paramathma Parambhramam resides as a soul that has no specific appearance, and free from Thriguna. The Paramathma/Athman is ‘Dhrik’/sole witness of the actions of the Jeeva, it is Sathvadhigunarahitha, hence it is Kriyashoonya/ inactive, free from affliction, and it is eulogized as supreme bliss. The Jeeva gets attached to material matters, wealth, people, possession, money, richness, fame, etc./Prakrithi, which has fleeting nature, once the Jeeva gets freed from the attachments to material matters caused by the illusion/Maya Prakrithi, the Jeeva attains union with the Paramathma Parambhramam. Oh! Fortunate one, the attachment to material matters, people, wealth, money, fame, richness, etc.. has a short life, like the rope mistaken as a snake, once the illusion gets faded, the fear and anxieties disappear, in the same manner, the Jeeva gets attached to the material matters with the influence of Maya has short-living nature, once the Maya disappears, the Jeeva achieve union with the Athman in it, remains in a state of bliss. The Avidya/ignorance, Maya caused Samsara is impermanent, undergoes transformation and ruin, therefore the knowledge of the all-pervasive Bramham resides as the soul removes the Avidhya Maya from the Jeeva. The supreme consciousness of indestructible Purusha/Athman, and destructible Prakrithi/Maya, removes the ignorance and Maya in the Jeeva like the person got out of sleep forgets the Swapnadhrishya, hence Avidya Maya can be removed only with the Vidhya/knowledge of ‘self’.”

 

Upadhi Sambandhavashath Paramathma  Hyupadhi Dharmananubhathi Thadhguna: | Ayo Vikaranavikari Vahnivathsadhaikaroopo Api Para: Swabhavath ||

 

Shishya Uvacha –

Bhramenapyanyadha  Vasthu Jeevabhava: Paramathmana: | Thadhupadheranadhithva  Nanadhernnasha Ishyathe ||

 

Athoasya  Jeevabhavoapi Nithya Bhavathi Samsrithi : | Na Nivarththetha Thanmoksha: Kadham Me  Shriguro Vadha ||

 

Sri Guru Uvacha –

Samyak Prishtam Thvaya Vidhvan Savadhanena Thath Shrunu | Pramaniki Na Bhavathi Bhranthya Mohithakalpana ||

 

Bhranthim Vina Thvasangasya Nishkriyasya  Nirakrithe: | Na Ghatetharththa Sambandho Nabhaso Neelathadhivath ||

 

Swasyadhrashtur Nirgunasya Kriyasya | Prathyag Bodhanandharoopasya  Budhdhe: | Bhranthya Praptho Jeevabhavo Na Sathyo Mohapaye Nasthya Vasthu Swabhavath ||

 

Yavath  Bhranthisthava Devasya  Saththa  Mithyajjanojjrumbhithasya  Pramadhath | Rajjvam Sarppo Bhranthikaleena Yeva | Bhranthernnashe  Naiva  Sarppoapi Thadhvath ||

 

Anadhithvamavidhyaya: Karyasyapi Thedheshyathe | Upthpannayam Thu  Vidhyayamavidhyakamanadhyapi ||

 

Prabodhe Swapnavath Sarvam  Sahamoolam Vinashyathi | Anadhyapeedham No Nithyam Pragbhava  Iva Sputam ||

 

Anadherapi Vidhvamsa:  Pragbhavasya Veekshitha: | Yath Budhdhyupadhi Sambandhath Parikalpithamathmani ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - The mind and intellect/Panchakosha is not Athman

 

 

Chapter 18 – Vivekachoodamani  181 – 190

 

Preceptor speaks “ The Mumukshu/who yearn to achieve liberation from the repeated cycles of birth and serenity of mind, strive hard to achieve the mind free from Kama, Krodha, Moha, Lobha, Madha, and Mathscharya,/redundant thoughts, with the practice of austerities, celibacy, contemplation and meditation achieve Mokshanubhoothi/transcendental state. Therefore, without achieving the serenity of mind, it is impossible to attain Mukthi. The Mumukshu get rid of interest in worldly matters and bondage, and abandon the Karma that ties the Jeeva to undergo miseries and sorrows, and the practice of learning scriptures, Veda, Vedantha and the practice of Vedanthashravana/Shravananishta get rid of the Rajoguna and Thamoguna. Some people have the wrong impression that the mind and intellect are ‘Athman’.  The mind and intellect go through grief, happiness, and various emotions, interest in Vishaya/worldly matters, etc. undergo creation, preservation, and destruction of thoughts, hence the mind is not Athman. The Athman is beyond Manomayakosha, it is Nithyamuktha and a sole witness in the Jeeva. The Athman is beyond Vijjanamayakosha as well.   The Karma, Gnanendhriya, Prana, intellect, mind, Ahamkara are the ‘Samsarakarana’/ cause for interest in worldly matters and bondage, hence the intellect is not Athman. Vijjanamayakosha is the cause for awareness of the actions in Jeeva, it is the cause for Ahamkara in the Jeeva, enhances pride in the body and possession, and it is one of the important Upadhi of Kartha, Bhoktha in the Jeeva. It augments pride in the Jeeva, creates “I” consciousness/me, mine, myself, and persuade to perform the deeds according to its attributes/Sathvik, Rajasik, Thamisk nature and earn Punya and Papa accordingly, hence the Vijjanamayakosha is not Athman. It causes to experience grief and happiness in the Jagrath/awakening and Swapnavastha/dream as well. The Jeeva performs the Karma with the influence of Thriguna and as a result, achieves piousness and sins, continues to take several births. The Vijjanamayakosha persuade the Jeeva to take pride in austerities, disciplines, virtues, Ashramadharma, Bhramacharya, and Karma. The Vijjanamayakosha illuminates in the presence of supreme Bhramam like any other Karma, Gnanendhriyas, mind, intellect, Ahamkara, etc. is one of the important tools to experience worldly existence. The Paramathma is self-illuminating spread brilliance through the Vijjanamayakosha, Prana, and Hridhya.  The self-illuminating Paramathma in the heart is addressed as ‘Kootastha’, Jeeva experience the worldly matters and bondage as Karththa/doer and Bhoktha/consumer in the presence of Paramathma in it. The supreme Bhramam resides as Paramathma/Kootastha in the heart, is all-pervasive, and causes the functioning mind, intellect, Prana, Karma, and Gnanendhriyas, but remains unattached to any of it, like the mud pot created from the mud.”

 

Thanmana: Shodhanam Karyam Prayathnena Mumukshana | Vishudhdhe  Sathi  Chaithasmin Mukthi: Karaphalayathe ||

 

Mokshaikasakthya Vishayeshu Ragam | Nirmoolya Sanyasya  Cha Sarvakarma | Sashcchadhraya Ya: Shravanadhi Nishto | Raja: Swabhavam Sa Dhunothi Buddhe: ||

 

Manomayo Napi Bhaveth Paramathma | Hyadhyanthavaththvath Parinamibhavath | Dhukhathmakathvadhishayathva Hethor Dhrashta  Hi Dhrishyathmathaya Na Dhrishta: ||

 

Budhdhir Budhdheendhriya: Sardhdham Savriththi: Karthulakshana: | Vijjanamayakosha: Syath Pumsa: Samsarakaranam ||

 

Anuvrajashchith Prathibimbashakthir Vijjanasamjja:  Prakrither Vikara: | Jjanakriyavanahamithya Jasram | Dhehendhriyadhishvabhimanyethe Bhrisham ||

 

Anadhikalo Ayamaham Swabhavo Jeeva: Samastha Vyavaharavodo| Karothi Karmanyapi Poorvavasana: Punyanyapunyani Cha Thath Phalani ||

 

Bhunkthe Vichithraswapi Yonishu Vrajannayathi Niryathyadha Urdhvamesha: | Asyaiva Vijjanamayasya  Jagrath  Swapnadhyavastha:  Sukha Dhukha Bhoga: ||

 

Dhehadhinishta Ashramadharma Karmagunabhimana:  Sathatham Mamethi | Vijjanakoshoayamathi Prakasha: | Prakrishta Sannidhyavashath Parathmana: | Atho Bhavathyesha Upadhirasya | Yadhathmadhi: Samsarathi Bhramena||

 

 Yo Ayam Vijjanamaya:  Praneshu Hridhi Spurathyayam Jyothi: | Kootastha: Sannathma  Karththa Bhoktha  Bhavathyupadhistha: ||

 

Swayam Paricchethamupethya Budhdhe  Sthadhathmya Dhoshena Param Mrishathmana: | Sarvathmaka: Sannapi Veekshathe  Swayam Swath:  Prithakthvena  Mridho Ghataniva ||

Vivekachoodamani Sri Shankaracharya Virachitham – The mind and intellect is the cause for Bandha and Moksha /‘Manayeva Manushyanam Karanam Bandha Mokshayo:’ – Moksha is Viveka and Vairagya

 

Chapter 17 – Vivekachoodamani  171 – 180

The preceptor speaks “ The Sushupthi/sleep, is  the complete absence of Sthoola Sookshma Prapancha/Vriththishoonya/inactive, Jeeva got out of the deep sleep keeps ‘fresh and enjoyable’ because of the absence of redundant thoughts during the deep sleep, hence the Samsara/worldly existence is not ‘REAL’, is a  mere illusion on the state of Jagrathavastha/awakening state too. The mind and intellect are the cause for the Bandha and Moksha like the wind causes to gather and disperse the clouds. The Karma and Gnanendhriyas are Upadhi/tools, follow the instructions of mind and intellect, get fastened in the material world, matters, people, money richness, wealth, possession, fame, etc.   The mind requires practice the sense of Vairagya/abandonment, and Viveka/knowledge to unfasten the hook of interest in worldly matters and bondage. Therefore, the mind is the prime cause for the Bandha/attachments to people, wealth, money, fame, possession, etc. and Moksha/free from worldly matters and bondage, like the cow, get fastened to the pole and released by the same person. The Jeeva whose mind and intellect is drenched in Rajasika and Thamogunavriththi causes’ bondage and grief, with the practice of austerities, achieve purity of mind/free from Kama, Krodha, Lobha, Moha, Madham, and Mathscharya, eventually attain the Moksha. Therefore, each and every Jeeva is deserved to achieve Mokshaprapthi/Paramthma Parambhramam with the Chiththavriththi/purity of mind. The Mumukshu who yearn for the liberation from the repeated births and miseries and sorrows of worldly existence, strive hard to achieve Vairagya/sense of renunciation and Viveka/intelligence, knowledge of Paramathma Parambhramam, following austerities, vows, celibacy and Tapasya.  The Viveka and Vairagya is the supreme tool to achieve purity of mind, it would remove the interest in the performance of Karma causes bondage, it removes the impurities in the mind and redundant thoughts, the mind becomes Vriththishoonya/free from actions, and pure, which is the gateway to Moksha. The mind is like Mahavyaghra/ferocious tiger always chases after Vishaya/ like wealth, grains, possessions, richness, people, fame, money, sensual pleasure, etc. in the Vishayaranya/dense wood of interest in worldly matters. The Mumukshus do not choose these Vishayaranya to explore; they practice Viveka and Vairagya and attain that supreme Paramathma.”  

 

Preceptor continues “I shall describe how the ‘mind and intellect’ plays its major role in fastening the Jeeva in Bandha and Moksha as well.  The Jeeva is Bhoktha/consumer of Vishaya, and the mind creates Bhojyavasthu/eatables. The mind creates Sthoola/material matters and Sookshmavishaya/redundant thoughts and feed the Jeeva, with the body consciousness, I consciousness, Varnna and Ashramadharma, religion, etc. and the different nature of it, Kriya, Karmaphala, etc. are the product of mind, except the ‘Athmanubhava’/state of transcendental. The mind persuades the Jeeva/Athman which is the ‘Shudhdha Saththva Paramathma Parambhramam,’ hurl into the worldly existence, and get fastened with the Prana, Indhriya, and body. The Jeeva drenched in the Vishaya/interest in worldly matters and bondage get hallucinated with the “I’ and body consciousness, Alas! The mind is the prime cause for the grief and miseries of worldly existence. Jeeva/Athman is Shudhdha/pure, Chidhanandhaswaroopa/supreme bliss, the sense of “I and body-consciousness’ is the Samsarahethu that was created by the Manas/mind and intellect. The ignorant Jeeva drenched in the Rajasika and Thamasika nature engages in the various immoral deeds, which would throw them into constant miseries and sorrow, finally into the vicious cycles of rebirth. The learned and intellectuals addressed the ‘Manas’/mind is Avidhya/lack of knowledge of ‘self’ that causes illusion, like the fog covered in the atmosphere.”

 

Sushupthikale Manasi Praleene Naivasthi Kinchith Sakalaprasidhdhe: | Atho Mana: Kalpitha  Yeva Pumsa: | Samsara Yethasya  Na Vasthuthasthi ||

 

Vayunaneeyathe  Megha: Punsthenaiva Neeyathe | Manasakalpyathe  Bandho Mokshasthainaivakalpyathe ||

 

Dhehadhi Sarvavishaye  Parikalpya Ragam | Bandhathi Thena Purusham Pashuvath Gunena | Vairasyamathra Vishavath Suvidhaya Pashchathdhenam Vimochayathi Thanmana Yeva Bandhanath ||

 

Thasman Mana: Karanamasya  Janthor Bandhasya Mokshasya  Cha Va  Vidhanena | Bandhasya Hethur Malinam Rajogunair Mokshasya  Shudhdham Virajasthamaskam ||

 

Viveka Vairagya Gunathirekath  Shudhdhathvamasadhya Mano Vimukthyai | Bhavathyatho Budhdhimatho Mumukshosthabhyam Dhridabhyam Bhavithavyamagre ||

 

Mano Nama Mahavyaghro Vishayaranya Bhoomishu | Charathyathra Na Gacchanthu Sadhavo Ye Mumukshava: ||

 

Mana: Prasoothe  Vishayanasheshan  Sthoolathmana Sookshmathaya Cha Bhokthu: | Shareera Varnnashrama Jathibhedhan Gunakriya Hethu Phalani Nithyam ||

 

Asanga Chithroopamamum Vimohya  Dhehendhriya Pranagunair Nibadhya | Aham  Mamethi Bhramayathyajasram | Mana: Swakrithyeshu Phalopabukthishu||

 

Adhyasa Dhoshath Purushasya  Samsrithiradhyasa Bandhasthvamunaiva Kalpitha: | Rajasthamo Dhoshavatho Avivekino Janmadhi Dhukhasya Nidhanamethath ||

 

Atha: Prahurmanoavidhyam Pandithasthathva Dharshina: | Yenaiva  Bhramyathe  Vishwam Vayunevabhramandalam ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - The seeds of rebirth - 'I' consciousness and the 'body' consciousness

 

Chapter 16 – Vivekachoodamani  161 – 170

 

The preceptor speaks “Oh! Ignorant Jeeva, do not take pride in the body which is nothing other than a mass of meat,  and a collection of secrets, Asthi, Mamsa, Medhas, and Thvak. It has a short life span, undergoes constant transformation, aging, illnesses, and death. Oh! Jeeva, do not take pride in it. The supreme Bhramam/Paramathma resides as a soul in the Jeeva is eternal, changeless, pure, and free from afflictions, has neither birth nor death, therefore contemplate and meditate upon that Bhramam, and achieve the state of supreme bliss. The learned who take pride in the knowledge in Shashtra Purana, Veda, Vedantha, body, possessions, and Indhriyas,  cannot experience even the fragrance of  ‘Moksha’, without getting freed from the body consciousness and I consciousness. The Jeevanmuktha remains dispassionate, free from emotions, and impurities/jealousy, pride, lust, desires, and anger, consider the body as the shadow in the sunlight, mirror image, the body assumed while dreaming has no life in it, Oh! Jeeva, do not take pride in the ‘body’ or material possessions that have impermanent nature. The ‘body consciousnesses/pride in the body, and ‘I’ consciousness/me, mine, myself, are the seeds of rebirth, and the consequent sufferings and agonies of worldly existence. The Sadhaka will not take pride in both/'I' and 'body' conscious, achieves serenity of the mind/ free from anger, jealousy, pride, lust, and desires and redundant thoughts as well. The human body is a Jadavasthu/lifeless, made of five essential elements, and the components of Kosha, Karma, Gnanaindhriyas, are functions in the presence of ‘Prana’ in it, once the vital air/Prana abandons the body, it becomes motionless declared as ‘corpse’. The Panchakosha are components, not Athman, Pranamayakosha/inhalation and exhalation, Manomayakosha/Karma and Gnanendhriyas cause ‘I’ consciousness and attachment to material matters are compared to Agni/sacrificial fire, and the Panchendhriyas are  Hothas, the Shabdha, Sparasha, Rasa, Roopa, Gandha are the oblations to the fire sacrifice, these Vishayavasana/Shabdhadhivishaya are the added wood to the fire sacrifice, keeps the fire burning. The ‘Prapancha’ is Maya, it is the product of Avidya/ignorance, when the mind and intellect get wedged to the material matters and bondage, the Avidhya expands, once the Avidhya get destroyed with the knowledge of ‘self’/Parmathma, the interest in worldly matters and bondages disappears like the state of deep sleep/Sushupthi.  During the state of ‘Swapnavastha’/dreaming, the mind and intellect cause to create Karththa and Bhoktha as well, in the same manner in the Jagrathavasth/awakening state as well. In both the states of ‘dreaming’ and ‘awakening’  the mind causes the creation of Sookshma and Sthoola Jagath, once the mind and intellect are Vriththishoonya/inactive, all those Sthoola Sookshma Prapancha and the Jagrath Swapnavastha gets destroyed. ”

 

Athrathma Budhdhim Thyaja Moodabudhdhe | Thvak Mamsa Medha Asthi Pureesharasau | Sarvathmani Bhramani Nirvikalpe | Kurushva  Shanthim Paramam Bhajasva ||

 

Dhehendhriyadhavasathi Bhramodhitham | Vidhvanahantham Na Jahathi Yavath | Thavanna Thasyasthi Vimukthi Varththapyasthvesha  Vedanthanayantha  Dharshi ||

 

Cchayashareere  Prathibimbagathre | Yath Swapnadhehe  Hridhi Kalpithange | Yadhathma Budhdhisthava Nasthi Kachijjeevashccharire Cha Thadhaiva  Masthu ||

 

Dhehathmadheereva Nrinamasidhdhiyam | Janmadhi Dhukha Prabhavasya  Beejam | Yathastha Thasthvam Jahi Tham Prayathnath | Thyakthe  Thu Chiththe Na Punarbhavasha ||

 

Karmendhriyai: Panchabhiranchithoayam | Prano Bhaveth Pranayamasthu Kosha: | Yenathmavannamayoanna Poornne: | Pravarththatheasau Sakalakriyasu ||

 

Naivathmapi Pranamayo Vayuvikaro | Ganthagantha Vayuvadhanthar Bahiresha: | Yasmath Kinchith  Kvapi Na  Veththishtamanishtam | Swam Vanyam Va Kinchana Nithyam  Parathanthra: ||

 

Gnanendhriyani Cha Manashcha  Manomaya: Syath | Kosho Mamahamithi Vasthu Vikalpahethu: | Samjjadhi Bhedhakalanakalitho Baleeyamsthath Poorvakoshamabhipoorya  Vijrumbhathe Ya: ||

 

Panchendhriyai: Panchabhireva  Hothribhi: | Pracheeyamano Vishayajyadharaya | Jajwalyamano Bahuvasanendhanai: | Manomayagnir Vahathi Prapancham ||

 

Na Hyasthyavidhya Manasoathiriktha | Mano Hyavidhya Bhavabandhahethu: | Thasmin Vinashte  Sakalam Vinashtam | Vijrumbhatheasmin Sakalam Vijrumbhathe ||

 

Swapne Arththashoonye  Syajathi Swashakthya | Bhokthradhi Vishwam Mana Yeva Sarvam |Thadhaiva Jagrathyapi No Visheshasthath Sarvamethanmanaso Vijrumbhanam ||

Vivekachoodamani Sri Shankaracharya Virachitham – The body is not Athman

 

Chapter 15 – Vivekachoodamani  151 – 160

 

The preceptor speaks “ The algae removed from the pond,  reveals the crystal clear water in it, likewise, when the stain/Maya caused by the Panchakosha disappears, the Jeeva perceives the supreme Bhramam which is Nithyanandha and Swayamjyothi/self-illuminating. The intelligent ones strive to achieve the Sacchidhanandha Swaroopa, Paramamthma Parambhrama resides as soul, with the constant association of Sathsanga/ Mahathma, noble-souls, saintly men, learning scriptures, Shastra, Purana Ithihasa, following strict austerities, etc. understands the knowledge of Athmavasthu/Paramathma, indestructible Purusha and Anathmavasthu/ destructible Prakrithi, material matters, wealth, richness, possession, money, fame, people, etc. They choose Prayakgathmaroopi, as  Asanga, Athmaswaroopa, Paramathma, and constantly engages in meditation and contemplation upon it, engages in ‘Athmavichara’ and discussion on it, like the painter, chooses appropriate brush to bring out excellence in his creation. The Sthoolashareera/human body is addressed as ‘Annamaya Kosha’/  is the storehouse of Anna/grains, was created with it/food is essential for the growth, and get destroyed in the absence of it. I shall describe the difference between the human body and the soul, 1) the body is the mass of meat, is impure by nature, with the collection of Thvak, Charma, Mamsa, Rudhira, Asthi, secretes, etc. therefore it is not Nithyanandhaswaroopa Paramathma Parambhramam.  2) The body achieved in this birth was not present before or not going to exist after death as well, cannot say that it is ‘present’, because the human body undergoes constant transformation, like aging, illnesses, and finally death, therefore the human body cannot be compared with the Sacchidhanandhaswaroopa Paramathma.  3) The mud pot created out of mud has to merge in the mud after a period of time. In the same manner, the human body created and preserved with these essential five elements/air, earth, water, fire, meets destruction after a certain period of time and merges in the five elements; hence the Sthoola Shareera/body is not Athman.  4) The limbs/hands, legs, eyes, nose, ears, tongue, mind, and intellect, etc cannot be Athman/soul.  5) The Vilakshanaswabhava of Athman as a sole witness in the Jeeva cannot compare with the body, because the body has to undergo three states of sleep, awakening, and dreaming, it meets growth, Janana, Marana, Ashramadharma, etc. 6) The Sthoolashareera represents Annamayakosha, is skeleton fixed in secrets, further covered with meat and skin, therefore it cannot be Sookshmashareera/Athman. The Mooda/ignorant, dull-minded misinterpret ‘body as Athman’ and take pride in it, the human body is a collection of the skeleton, muscles, blood, secrets, that has impermanent nature. The intelligent one perceives the Paramathmaswaroopa Parambhramam resides as a soul in Jeeva, and remain serene.  Alas! 1) The dull-minded, ignorant, consider the body as the whole thing and spend a good life in taking great care of  it, without the knowledge that it has to undergo a constant transformation, aging, illnesses, and finally meet death.  2) The learned with the deep insight in the Shastra, and association with the Mahatmas, take pride in the body as well as soul/Paramathma. 3) The flawless Bhramajjyani/Mahathma enriched with Viveka and Vijjana take pride in the Paramathma within, consider “Aham Bhramasmi’/achieves union with it following the austerities and Tapasya.”

 

Panchanamapi Koshanamapavadhe  Vibhathyayam Shudhdha: | Nithyanandhaikarasa: Prathyakroopa: Para: Swayamjyothi: ||

 

Athmanathma Viveka: Karththavyo Bandhamukthaye  Vidhusha | Thenaivanandhi Bhavathi Swam Vijjaya Sacchidhanandham ||

 

Munjjadhisheekamiva  Dhrishyavargath | Prathyanjjamathmanam Asangamakriyam | Vivichya Thathra Pravilapya Sarvam | Thadhathmana Thishtathi Ya: Sa Muktha: ||

 

Dhehoayamanna Bhavanoannamayamasthu Koshashchannenajeevathi Vinashyathi Thadh Viheena: | Thvak Charma Mamsa Rudhira Asthi Pureesha Rashirnnayam Swayam Bhavithumarhathi Nithyashudhdha: ||

 

Poorvam Janer Apimritharepi Nayamasthi | Jathakshana: Kshanagunoaniyatha Swabhava | Naiko Jadashcha  Ghatavath Paridhrishyamana: | Swathma Katham Bhavathi Bhava Vikaraveththa?

 

Panipadhadhiman Dheho Nathma  Vyangoapi Jeevanath | Thaththacchaktheranashcha  Na Niyamyo Niyamaka: ||

Dheha Thadh Dharma Thath Karmathadhvasthadhi Sakshina: | Satha Yeva  Swatha: Sidhdham Thadhvailakshanyamathmana: ||

 

Kulya Rashir Mamsaliptho Malapoornnoathikashmala: | Katham Bhavedhayam Veththa Swayamethadhvilakshanam?

 

Thvak Mamsa Medhoasthi Pureesharashavahamathim Moodajana: Karothi | Vilakshanam Veththi Vicharasheelo Nijaswaroopam Paramarththa Roopam ||

 

Dhehoahamithyeva Jadasya  Budhdhir  Dhehe Cha Jeeve Vidhushasthvahamdhi: | Viveka Vijjanavatho Mahathmano Bhramahamithyeva Mathi: Sadhathmani ||

Vivekachoodamani Sri Shankaracharya Virachitham - The Samsaravruksha/tree of worldly existence

 

Chapter 14 – Vivekachoodamani  141 – 150

 

The preceptor speaks “The ignorant Jeeva drenched in Tamasik and Rajasik qualities, get fastened with the crocodile-like material matters, possession, wealth, fame, money, richness,  attachment to wife, children, relatives, companions, etc. constantly undergo grief and sufferings in the absence of any one of the above-said/Vishaya Visha/toxic poison like material matters. They neither get the opportunity to listen nor to get close in the association of Mahatmas, in this way the Jeeva completely keep it afar from the Vidhya/Athmajjana hence the Jeeva hurls into vicious cycles of repeated births. The Rajasik and Thamasik nature of the Jeeva drive them to adopt immoral ways of living and belief continues to sink in the unfathomable ocean of worldly existence. The Viveka/intelligence/knowledge of ‘self’ is the only way to get rid of sufferings and miseries of worldly existence. The ignorant Jeeva swollen with the Ragadhvesha forgets the nature of ‘self’/Paramathma in it, like the Sun covered in the heavy dark clouds, followed by chill winds. In this way, the Jeeva drove far away from the Paramathmaswaroopa, with the ‘I’ consciousness /me myself, and mine, and ‘body’ consciousness, undergoes miseries and sorrows of worldly existence.  I shall explain the Samsaravruksha in detail 1) The Thamoguna is the seed of Samsaravruksha/tree-like worldly existence, 2)  the wrong notion of body consciousness, and I consciousness and Ragadhvesha are the leaves in it, 3)  the performance of duties/Karma is the water to the Samsaravruksha, 4)  the body, Prana, Indriyas are the branches and twig of the Samsaravruksha, 5) the Vishaya/interest in the material world is the flowers in it,  6) the grief earned by the performance of Karma are the fruits 7) the birds like worn-out Jeeva is the Boktha/consumer of the fruit of Karma. The ignorance is the root cause for the attachment in worldly matters, possession, richness, fame, wealth, attachment to wife, children, relatives, companions, etc. and all these have fleeting nature, undergoes transformation/aging, illnesses, and death. The ignorance caused by the attachments cannot be removed with the Astra, or Shastra, or Vayu or Agni or performance of various religious or spiritual rites. It can be get sieved off with the sharp sword like the knowledge of ‘self’/Paramathma, Athman with the compassionate grace of the supreme Lord. The person who has profound knowledge in Shruthi, scriptures, and Shastra follows strict austerities, perform religious and spiritual rites prescribed in the scriptures as Eshwararththa, get rid of impurities like the Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, eventually attain ‘Athmajjana’, it is the one and only effective method to uproot the tree of Samsara. The ‘Athmaswaroopa’/Paramathma resides as a soul in the Jeeva gets pale due to the influence of Panchakosha, attributes like Rajasik and Thamasik nature, like the pond filled with the algae that ruin the purity of the water. The learned practice austerities and get rid of impurities/Ragadhvesha, achieve the knowledge of Paramarththa Thaththva, undertake the practice of constant meditation and contemplation, perceives that all-pervasive Bhramam.”

 

Mahamoha Grahagrasana Galeethamavagamano  | Dheeyo Nanavastham  Swayamabhinayam Sthadh Gunathaya | Apare Samsare  Vishaya Vishapoore  Jalanidhau | Nimajyonjyayam Bhramathi Kumathi: Kuthsithagathi: ||

 

Bhanuprabhasa Janithabhra Pankthir  Bhanum Thirodhaya Vijrumbathe  Yadha | Athenmadhithahankrithirathma Thaththvam | Thadha Thirodhaya Vijrumbhathe Swayam ||

 

Kavalitha Dhinanathe  Dhurdhdhine  Sandhrameghair | Vyathayathi Himajjanjja Vayurugro Yathaithan| Aviratha Thamasathmanyavrithe Moodabudhdhim | Kshapayathi Bahu Dhukhai Stheevra Vikshepashakthi: ||

 

Yethabhyameva  Shakthibhyam Bandha: PUmsa: Samagatha: | Yabhyam Vimohitho Dheham Mathvathmanam Bhramathyayam ||

 

Beejam Samsrithi Bhoomijasya  Thu Thamo Dhehathmadheerankuro | Raga: Pallavamambu Karma  Thu Vapu: Skandhoasava:  Shakhika: | Agranindhriya Samhathishcha  Vishaya:  Pushpani Dhukham Phalam | Nanakarma  Samudhbhavam Bahuvidham Bhokthathra Jeeva: Gakha: ||

 

Ajjanamoolo Ayamanathma Bandho | Naisarggiko Anadhiranantha  Eritha: | Janmapya Vyadhi Jaradhi Dhukha | Pravahapatham Janayathyamushu ||

 

Nasthrairnna  Shasthrairanilena  Vahnina | Ccheththum Na Shakyo Na Cha  Karma Kotibhi: | Viveka  Vijjanamahasina  Vina | Dhathu: Prasadhena Sithena Manjjuna ||

 

Shruthi Pramanaikamathe: Swadharmanishta  Thayaivathma Vishudhdhirasya | Vishudhdhabudhdhe: Paramathmavedhanam  Thenaiva  Samasaramoolanasha: ||

 

Koshair Annamayadhyai:  Panchabhirathma  Na Samvritho Bhathi | Nijashakthi Samuthpannai:  Shaivala Patalair Ivambhu Vapeestham ||

 

Thacchaivalapanaye  Samya Salilam Pratheeyathe  Shudhdham | Thrishna Santhapaharam Sadhya: Saukhyapradham Param Pumsa: ||