Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam –7 – Sathyasthuthi - Who is contented in life? - The characteristics of an outstanding Bhramin/twice-born – Sathyam Gnanam Anantham Bhrama

 

Chapter 2 - 7 - Bhashyam – Sathyasthuthi - Who is contented in life? - The characteristics of an outstanding Bhramin/twice-born – Sathyam Gnanam Anantham Bhrama

 

Sage Sanathkumara speaks “Oh! Rajendra, the supreme Bhramam resides as a soul in the Jeeva is the absolute truth, and these fourteen worlds initiated from that supreme Bhramam, are the faces of that supreme Bhramam, it is immortal therefore contemplate and meditate upon that supreme Bhramam and attain union with it.  The supreme Bhramam resides as Athman is the cause for the functioning of the mind, intellect, Ahamkara, Panchaprana, Karma and Gnanendhriyas, once the Athman leave the body, it would be declared as a corpse, hence contemplate upon that supreme Bhramam/Paramathma resides as a soul in the Jeeva and achieve Amrithaththva/immortality. You are that Sathyathma which has no dual forms, it is all-pervasive, pure, absolute truth, and eternal and it has no birth or death and free from afflictions. Oh! Rajan, get yourself free from all the sins accumulated,/Kama, Krodha, Lobha, Madha, Moha, and Mathshcharya, and engage in Thapovriththi/austerities, it is the wealth of a Mahathma/Sadhu, that was earned from the supreme Bhramam.  Oh! Rajan, the ‘Kevala Thapas’ is free from impurities, it is the collection of virtues, and constant meditation and contemplation upon that supreme Bhramam is ‘Kevala Thapas’. It has no place for impurities or false perceptions, the collections of virtues/Bhakti, Gnana, and Vairagya is the Kevala Thapas. Oh! Rajan, it is Papahara/it removes all the sins, it is pure, it removes Janma/birth, Mrithyu/death, and Jara/aging and illness. ”

 

Who is contented in life?

 

Sage Sanathkumara speaks “Oh! Bharatha, the Jeeva who is free from the Panchendhriya/interest in worldly matters and bondage/Jeeva who has no interest in the things that have seen, heard, perceived, tasted, enjoyed,/ and free from redundant thoughts is ‘contented ’ in life. Oh! Bharatha, the Jeeva who is not drenched in the destructible material matters like wealth, money, family, children, wife, fame, relatives, companions, possessions, etc.  person with the thorough knowledge of the happiness that derived from it has fleeting nature, all the material matters have to undergo constant transformation and ruin, is ‘contented’ in life. The Jeeva who is not chasing after material welfare lives without get attached to any of the material matters and bondage is ‘contended’ in the life, he/she is free from miseries and sorrows. The Jeeva who is free from Indhriyasukha/pleasures from sense are ‘contended’ in life. The ‘Jeevamuktha’ do not fall for the Indhriyasukha or material matters which has to meet definite ruin, they constantly contemplate and meditate upon that indestructible all-pervasive supreme Bhramam resides as a soul in the Jeeva.”

 

The characteristics of an outstanding Bhramin –

 

Dhritarashtra speaks “Oh! Mahamune, kindly describe who is Bhramana Shreshta/illustrious Bhramin/twice-born? Veda is Sanathana/eternal, Aparusheya. The Brahmin who is profound in Vedic knowledge is known as Chaturvedi, Trivedi, Dhvivedhi, Yekavedhi, and Anrik/has no knowledge of Veda as well. Kindly describe the characteristics of an illustrious Bhramin.”

 

Sage Sanathkumara speaks “Oh! Rajan, Akhyanapanchama  is Veda and Purana, the Chandhokhyaupanishadh says ‘Ithihasapuranam Panchamam’, the person who has profound knowledge in Panchamaveda/Veda, Ithihasa and Puruana are revered as ‘Panchavedhi’, there are Chaturvedi, Trivedi, Dhvivedhi, Yekavedhi as well. There are Anrik and people who have discarded all four Vedas too. I shall describe the nature of an Uththama Bhramana/excellent Bhramin to you. Veda is the essence of the supreme Bhramam which is Sath/indestructible, Chith/pure, Anandha/supreme bliss/eternal, Adhvatheeya/has no dual forms. Hence, the twice-born who are profound in Veda, constantly take pleasure in the recitation, contemplation, and meditation upon that supreme Bhramam is an outstanding Bhramin. He understands the Bhramam is the eternal truth, and the Prakrithi is Maya/ which is destructible. The Ekaveda is Idham and Anidham/basic lessons, Vedhanam/knowledge is Veda. Yeka and Adhvatheeya Veda become Samvithroopa is Gnanaswaroopa. The Yekavedha is Bhramam, due to the influence of Maya, it becomes Rigvadhiveda, and assumed various forms. These Rigvadhivedhas are taught methodically to achieve that supreme Bhramam, hence it has achieved the name ‘Veda’. In other words, these Rigvadhivedas are supreme Bhramam, learning and practicing the same to achieve union with that Bhramam/Bhramalabdhi is Veda. The Shruthi says the Veda is ‘Sathyam Gnanam Anantham Bhrama” Oh! Rajendra, understand the truth and achieve the union with that indestructible supreme Bhramam with the practice of meditation and contemplation upon that supreme Lord.”

 

Sathyasthuthi  

Idhaneem Sathyasthuthi: Kreeyathe

Sathyathma Bhava Rajendra Sathye Loka: Prathishtitha: | Thamsthu Sathyamukhanahu: Sathye  Hyamrithamahitham ||

 

Hey Rajendra, Thvam  Sathyathma Bhava | Sathye Loka: Prathishtitha: Thamsthu Sathyamukhanahu: Sathye  Hi Amrithamahitham ||

Sathyathma Sathyaroopo Bhava Hey Rajendra, Sathye Loka: Prathishtitha: Thamsthu Sathyamukhan Sathya Pradhanan Sathyadheenathma Laban Ahu: Sathye  Hi Amrithamahitham Amritham Moksha: ||

Nivriththenaiva Dhoshena  Thapo Vrathamihachareth | Yethathdhathra Kritham Viththam Sathyameva Satham Varam ||

Nivriththenaiva Dhoshena Thapovritham Ihachareth | Yethath Dhathra Kritham Viththam | Sathyameva Satham Varam ||

Nivriththenaiva Dhoshena Thapovritham Ihachareth | Yethath Dhathra Kritham Viththam | Sathyameva  Satham Varam ||

Bhashyam

Idhaneem “Kadham Samridhdhamathyarththam” Ithyenena Upakranthamarththam Upasamharathi ||

Dhoshairethair Viyuktham Thu Gunairethai: Samanvitham | Yethath Samridhdhamathyarththam Thapo Bhavathi Kevalam ||

Yethai: Dhoshai: Viyuktham Yethai:  Gunai: Samnvitham Athyarththam Samridhdham Yethath  Thapa: “Kevalam” Bhavathi ||

Bhashyam –

 Dhoshairethai: “Krodhadhaya”: Ithyadhina Poorvokthai: Viyuktham Thu Gunairethai: Gnanadhabishcha Samanvitham Yath Yethath Samridhdhamathyarththam Thapo Bhavathi Kevalam | Kim Bahuna ||

Yanmam Pricchasi Rajendra Samkshepathaththadh Bhraveemithe | Yethath Papaharam Shudhdham Janmamrithyu Jarapaham ||

Oh! Rajan, Yath Mam Pricchasi Thath Samkshepath The  Bhraveemi | Yethath Papaharam Shudhdham Janma Mrithyu Jarapaham Bhavathi ||

Bhashyam –

Hey Rajendra, Yanmam Pricchasi Thath Samkshepath Samasatha: Bhraveemithe | Yethath  Vakshyamanam Papaharam Shudhdham Janma Mrithyu Jarapaham ||

 

Who is contented in life?

Kim Thadhithi Cheth Thathraha

Indhriyebhyashcha Panchabhyo Manasashchaiva Bharatha | Atheethanagathebhyashcha Mukthashchethsa Sukhi Bhaveth ||

Hey Bharatha,  Panchabhya Indhriyebhya: Manasa: Atheethanagathebhyashcha Mukthashcheth Sa Sukhi Bhaveth ||

Bhashyam –

Hey Bharatha, Indhriyebhya: Savishayebhya: Panchabhya: Varththamanebhya: Manasashchaiva Thadha Atheethebhya: Anagathebhyashcha Mukthashcheth Sa Sukhi Bhaveth Muktha Yeva Bhavebhithyarththa: ||

 

Yeka Vedam –

Yevamukthe Praha Dhritharashtra:

Akhyana Panchamairvedhai: Bhooyishtam Kathathyathe Jana: | Thadha Chanye Chathurvedasthrivedashcha Thadhapare || Dhvivedashchaika Vedashcha Anrishchacha Thadhapare| Yetheshu Meadhikam Bhroohi Yamaham Veda Bhramanam ||

Akhyana Panchamair Vedhai: Bhooyishtam Jana: Kathathyathe | Thadha Chanye Chathurveda Thrivedhashcha Thadhapare Dhvivedhashcha Yekavedhashcha Anrichshcha Bhavanthi | Yetheshu Adhikam Me Bhroohi Yamaham Bhramanam Veda ||

 

Bhashyam –

Akhyanam Puranam Panchamam Yesham Vedanam They Akhyanapanchama: | Shrooyathe Chandhogye “Ithihasa Puranam Panchamam” Ithi | Thai: Akhyanapanchamai: Vedhai: Bhooyishta: Kaththyathe Shlakhyathe Bahumanyathe  Sarvasmadhiko Ahamithi | Kadhyathe Ithi Kechith Padanthi | Akhyana Panchamai: Vedhai: Kashchinchana: Panchavedheethi Kadhyatha Ithyarththa: | Thadha Chanye  Chathurveda: Thrivedha Apare Dhviveda Yekavedhashcha Anrichashcha Thadha Apare Parithyaktha Rigadhivedha: Apare | Yetheshu Manushyeshu Adhikam Shreshtam Bhroohi Yamaham Bhramanam Veda Vidhyam||

Bhashyam –

Ya Yeva Swabhavika Chith Sadhanandha Adhvatheeya Bhramathmanavasthitha: Sa Yeva  Bhramana Ithi  Dharshayishyan Thadh Vyathirikthasya Sarvasya Thadhajjanamoolathvam Dharshayathi –

Yekavedasya Chajjanadh Vedasthe Bahavoabhavan | Sathyasyaikasya Rajendra Sathye Kashchidhavasthitha: ||

Yekavedhasya Yekasya Sathyasya Ajjanath The Veda: Bahava: Abhavan | Hey Rajendra, Kashchith Sathye  Avasthitha: ||

Bhashyam –

Yekasyavedasya  Vedhyamidham Roopam Anidhamroopam Devanam Veda: Yeaksya Adhvatheeyasya Samvithroopasya Ithyarththa: | Thasya Yekavedhasya Bhramano Anavagamath Rigadhaya: Veda: Bhahavoabhavan | Athra  Rigadhayo Veda: Thath  Prathipaththyarththam Vicharam Kurvanthi Ithi Vedhakhyanamavapu: | Adhava Sadhbhavam Sadhayantheethi Veda: | Vidhanthi Vedhana Sadhanabhootha: Ithi  Va Vedha: Adhava Bhramadheenamathmanam Labantha Ithi Va  Veda: | Adhava Bhramana Athmathaya Labhahethava Ithi Va  Veda: | Vidha Vicharane Vidha Saththayam Vidha  Gnane Vidhalrulabhe  Yethesham Dhathoonam Vishaye Varththanthe Yasmath Thatho Veda: Ithyuktha: | Thadheka Vedhaswaroopam Kimithi Cheth, “Sathyam Gnanam Anantham Bhrama” Ithi Shruthe: | Thasmath Sathyasya Yekavedha Swaroopasya Bhramano Anavagamadhvedha: Bahavo Vyakhyatha:  Sarve Vedhasthadharththa Dharshanahethava: | Hey Rajendra, Thvamapi Kimevam Jjathva Sathyeva Bhramani Sthithoasi | Kashchith Puna: Sathye Avasthitha: Prathishtitha Ithi ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam –6 – The opponent of Dhama/self-control - The impurities of the Madha/arrogance and pride - Thrividha Thyaga/ three sacrifices – Ashtaguna of Jjani

 

Chapter 2 - 6  - Bhashyam – The opponent of Dhama/self-control - The impurities of the Madha/arrogance and pride - Thrividha Thyaga/ three sacrifices – Ashtaguna of Jjani

 

The opponent of Dhama/self-control

Sage Santhkumara speaks “ Oh! Rajan,  lack of Dhama/self- control is the togetherness of Ashtadhashadhosha/eight types of impurities, the learned say the practice of Dhama is free from eighteen types of impurities known as 1)Anritham/falsehood and spreading rumors 2)Paishunam/wickedness 3) Thrishna/desire 4) Prathikoolyam/disagreement 5) Thamas/ignorance 6) Arathi/envy 7) Lokadhvesham/ spreading hatred in the society and among the people 8) Abhimanam/pride 9)Vivadha/dispute 10) Pranipeedanam/cruelty to animals to satiate one’s own desire 11) Parivadham/reproach, criticism 12) Athivadham/ usage of abusive language 13) Parithapam/repentance, guilt 14) Akshama/impatience and inability to face grief or happiness 15) Adhrithi/lack of control over sense 16) Asidhdhi/failure 17) Papakrithyam /sinful deeds 18) Himsa/harmful deeds. The learned and wise affirms that the practice of good self- control protects the Jeeva from the above-said impurities.”

 

The impurities of the Madha/arrogance and pride

 

Sage Sanathkumara speaks “ Oh! Rajan, the Jeeva who have no control over haughtiness do not get freed from the above-said eighteen impurities/afflictions, that are the major obstacles in achieving the knowledge of all-pervasive Bhramam. The learned recommends the practice of 1) Truthfulness 2) Apaishuna/honesty 3) Athrishna/free from desires 4) Aprathikoolya/lack of stubbornness 5) Athamass/pure knowledge 6) Arathi/free from the chase of sensual pleasure 7) Lokadhvesham/free from creating unrest in the society 8) Lack of pride 9) Avivadha/free from arguments and conflicts 10)Apranihimsa/abstain from killing lives 11) Aparivadham/free from repentance 12) Anathivadham/ free from unnecessary arguments 13) Aparithapam/ free from depression 14)Kshama /patience 15) Dhrithi/courage 16) Siddhi / understanding 17) Apapakrithyam/abstain from sinful deeds and 18) Ahimsa/ practice of non-violence would protect the Jeeva from the constant grief and miseries of worldly existence.”

 

Thrividha Thyaga/ three sacrifices

Sage Sanathkumara speaks “ Oh! Rajan, the practice of six types of Thyaga would bring Shreyas/fortune to the Jeeva, and the three of them are extremely difficult to practice.  The practice of these six types of Thagya would remove the miseries; as a result, the Jeeva would win over from the afflictions of the Adhyathmika, Adhibhauthika, and Adhidheivika. Oh! Rajan, 1) Give away children and wealth as a charity to a deserving person is the Prathamathyaga/the first and foremost Thyaga.  2) Ishtapoorththam/ sacrifice the fruitful results of spiritual and religious rites performed and surrender to the supreme Lord, perform all the deeds as Eshwaraththa, is the Dhvitheeyathyaga/second Thyaga, and perform all the Shrautha and Smarththa Karma as Eashwaraththa, it would please the deities and Pithrus    3) the third one is Kamathyaga/practice of Virakthi/ abandon interest in interest in worldly matters and bondage. The person who strictly follows these three Thyaga is Apramadhi/learned, wise, /which is one of the Ashtaguna.”

 

Ashtaguna of Jjani –

 

Sage Sanathkumara speaks “ Oh! Rajendra I shall describe the eight virtues of a Jjani 1) Sathyam/truthfulness – speak truth and follow truthfulness in all the deeds 2) Dhyanam/meditation – the practice of constant meditation would purify the intellect, it removes the impurities like Kama, Krodha, Lobha, Moha, Madha and Mathshcharya 3) Samadhana/ be determined and practice the religious and spiritual rite to achieve that all-pervasive supreme Bhramam  4) Chodhya/curious to learn, who am I? Where did I come from? Whom do I belong to? 5) Vairagyam/abandonment – The practice of renunciation of objects seen and subjects heard of worldly matters  6) Astheya/no stealing 7) Bhramacharyam/observance of celibacy – the practice of abstaining from eight types of Kamakeli/Maithuna such as Smaranam/constant remembrance, Keerthanam/finding pleasure in repeating, Keli/amorous sport, Veekshanam/eye contacts, Guhyabhashanam/secret talks, Sankalpam/determination, Adhyavasaya/clinging on to the subject, Kriyanishpaththi/physical pleasure and last but not the least 8) Asamgraha/abstain from begging, refusing favors from the Puthrapauthra. Oh! Rajan, I have narrated the impurities of lack of self-control/ Dhama, should be abandoned, the practice of Dhama/self-control is Apramadha with eight kinds of virtues.”

 

The opponent of Dhama

Idhaneem Dhama Dhoshanaha Shlokathrayena

Dhamo ashtadhashadhosha: Syath Prathikoolam Krithe  Bhaveth | Anritham Paishunam Thrishana Prathikoolyam Thamoarthi: || Loka Dhvesho Abhimanashcha  Vivadha: Pranipeedanam| Parivadho Athivadhashcha  Parithapo Akshama Dhrithi || Asidhdhi: Papakrithyam Cha Himsa  Chethi Prakeerthitha: | Yethair  Dhoshair  Vimuktho Ya: Sa  Dhama: Sadhbhiruchyathe ||

Dhama: Ashtadhasha Dhosha: Syath Anyathame Krithe Dhamasya  Prathikoolam Bhaveth | Anritham Paishunam Thrishna Prathikoolyam Thama: Arathi: Lokadhvesha: Abhimana: Vivadha: Pranipeedanam Parivadha: Athivadha: Parithapa: Akshama Adhrithi: Asidhdhi: Papakrithyam Himsa  Chethi Prakeerthitha: Yethai: Dhoshai: Viyuktha: Yo Guna: Sa  Dhama Ithi  Sadhbhi:  Uchyathe ||

Bhashyam –

Dhama:  Ashtadhasha Dhosha: Syath Ashtadhashadhosha Samanvitho Bhavathi | Kimethesham Dhoshathvamithicheth Prathikoolam Krithe Bhaveth Yetheshamanyathame  Krithe Dhamasya Prathikoolam Kritham Bhaveth | Ke The? Anritham Ayadharththavachanam | Paishunam Paradhooshanavachanam Thrishna Vishayepsa | Prathikoolyam Prathikoolatha  Thama:  Ajjanam  Arathi: Ayadha Labha Santhushi: Athava Rathi: Sthreebhogeshvabirathi: Lokadhvesha: Lokanamudhvegacharanam | Abhimana: Sarveshamapranathibhava: | Vivadha: Janakalahacharanam | Prani Peedanam Swadhehapooranaya Pranihimsanam | Parivadha: Samakshe  Paradhooshanabhidhanam | Athivadha: Nirarththakoathi Pralapa: Parithapa: Vridha Dhukha Chinthanam | Akshama Dhvadhvasahishnutha  | Adhrithi: Indhriyarththeshu Chapalatha | Asidhdhi: dharma Gnana Vairagyanam | Papakrithyam Prathishidhdhacharanam | Himsa  Avihithahimsa | Ithi Iththam Dhamadhosha: Prakeerthitha: Yethai: Anrithadhibhi: Dhoshai: Vimuktho Yo Guna: Sa Dhama Ithi  Uchyathe Sadhbhi: ||

 

The impurities of Madha/pride

Bhashyam –

Idhaneem Madhadhoshanaha

Madhoashtadhasha Dhosha: Syaththyago Bhavathi Shadvidha: | Viparya: Smritha Yethe Dhamadhosha Udhahritha: ||

Madha: Ashtadhashadhosha: Syath Thyagashcha Shadvidho Bhavathi | Yethe Dhamadhosha: Smritha; Tha Yethe Viparya: Smritha: ||

Madhoashtadhasha  Dhosha: Syath | Thyagashcha Shadvidho Bhavathi | Viparya: Smritha Yethe Anrithadhihimsantha: Ye  Dhama Dhoshathvena Smritha: Sathyadhi Roopathvena Smritha Madha Dhosha Madhanashakara Udhahritha: Ke The? Sathyapaishu Nathrishna Prathikoolyathamo Arathi Lokadhveshanabhimanamavivadha Pranihimsa Parivadhanathivadha Parithapakshamadhrithisidhdhya Papakrithyahimsa Ithyethe Madhanashakara: Udhahritha: ||

Shadvidha Thyaga/six types of sacrifices

Bhashyam  -

“Thyago Bhavathi  Shadvidha:” Ithyuktham  Thathraha

Shreyamsthu Shadvidha Sthyagasthritheeyasthathra Dhushkara: | Thena  Dhukham Tharanthyeva Thasmimsthyakthe Jitham Bhaveth ||

Shadvidha: Thyaga: Shreyan Bhavathi | Thathra  Thritheeya: Dhushkaro Bhavathi | Thena Dhukham Tharanthyeva | Thasmin Thyakthe Sarvam Jitham Bhaveth ||

 

Bhashyam –

Shreyan Thu Shadvidhasthaya: Thathra Theshu Shadvidha Thyageshu Madhye  Thritheeya: Thyago Dhushkaro Bhavathi | Dhukha Sampadhya: | Thena Thritheeyena Thyagena Dhukham Adhyathmikadhi Bhedhabhinnam Tharanthyeva | Thasmin Thyage Krithe  Sathi Sarvam Jitham Bhaveth ||

Bhashyam –

Thyagashatkam  Dharshayathi

Arhathe  Yachamanaya Puthran Viththam Dhadhathi Yath | Ishtapoorththam Dhvitheeyam Syannithyam Vairagyayogatha: || Kamathyagashcha  Rajendra Sa Thritheeya Ithi Smritha: | Apramadhi Bhavedhethai: Sa  Chapyashtaguno Matha: ||

Arhathe Yachamanaya Puthran Viththam Dhadhathi Ithi Yath Thath Prathamam | Ishtapoorththam Dhvitheeyam Syath | Nithyam  Vairagyayogatha: Ya: Kamathyaga: Hey Rajendra, Sa Thritheeya Ithi Smritha: | Ya Yethai: Sahitha: Sa Apramadhi Bhaveth Sa Cha  Apramadha: Ashtaguna: Matha: ||

 

Bhashyam

Arhathe Yogyaya Yachamanaya Puthran Viththam Dhadhathi Ithi  Yath Thadhethathyagadhvayam Shannam Madhye Prathamam | Ishtapoorththam Dhvitheeyam Syath Ishtam Shrauthe Karmani Yadhdhanam | Poorththam Smarththa Karmani | Ishtam Devebhyo Dhaththam Poorththam Pithribhya Ithi Kechith | Nithyam Vairagya Yogatha: Vishudhdha Saththvasya Anithyathva Dhosha Dharshina: Thatho  Virakthathaya Dhanadhi Parithyaga: Kamathyagashcha Rajendra  Sa Thritheeya Ithi Smritha: | Kimethair Bhavatheethyatha Aha Apramadheethi | Apramadhinam Kamo Nashyathi | Uktham Rajadharmeshu “ Apadhyanamalo Dharmo Maloarththasya Nihoohanam Apramadhamala: Kamo Bhooya: Sa  Gunavardhana:” . ‘Ya Yethai: Shadbhi: Samnvitha: Thyagai: Sa Apramadhi Bhaveth |  Sa Apramadha: Ashtaguna: Ashtabhirgunai: Samanvitho Bhavathi ||

 

Ashtaguna of Jjani

Bhashyam

Ke The? Than Dharshayathi

Sathyam Dhyanam Samadhanam Chodhyam Vairagyameva Cha | Astheyo Bhramacharyam Cha  Thadha Samgraha Yeva Cha ||

Sathyam Dhyanam  Samadhanam Chodhyam Vairagyam Astheya: Bhramacharyam Asamgrahashcha Ashtau Guna Bhavanthi ||

Sathyam Yadharththa Sambhashanam Dhyanam Chethasa: Kasmimshchith Shubhashraye  Mandala Purushadhau Thailadharavath Sathyanthavacchedhini  Pravriththi: | Samadhanam Pranavena Vishvadhyupasamharam Krithva  Swabhavika Chith Sadhanandhadhvatheeya Bhramathmana Avasthanam| Chodhyam Koaham Kasya  Kutho Va Ithyadhi | Vairagyam DhushtanushravikaVishayavithrishna  | Astheya: Achauryamathmano Dhravyasya Va |  Athmachaurya Muktham “ Yo Anyadhasanthamathmanam” Ithi | Bhramacharyam Ashtangamaidhunathyaga: | Thadhachoktham “ Smaranam Keerthanam Keliveekshanam Guhyabhashanam Sankalpo Adhyvasayashcha Kriyanishpaththireva Cha  Yethaimadhunamashtangam Pravadhanthi Maneeshina: Vipareetham Bhramacharyamethadevashta Lakshanam” Ithi | Asamgraha: Aparigraha Puthradharakshethradheenam| Yethan Paripalayeth ||

 

Bhashyam

Dhoshan Vivarjayedhithyaha

Yevam Dhosha Dhamasyokthan Dhoshan Parivarjayeth | Dhoshathyageapramadha: Syathsa Chapyashtaguno Matha: ||

Yevam Dhamasya  Dhosha Uktha: Than Dhoshan Parivarjjayeth | Dhosha Thyageapramadha: Syath | Sa Chapi Ashtaguna:  Matha: ||

Dhamo Ashtadhashadhosha: Syadhithi Ye Dhosha: Uktha: Than Dhoshan Parivarjayeth | Kasmadhithyaha Theshu Dhosheshu Thyaktheshu Pramadhi Na Bhavedhithyarththa: | Soapi Apramadha: Aashtaguno Matha: “Sathyam Dhanam” Ithyadhina Poorvamevodhishtathvadhithyarththa: ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam –5 – Nrishamsa Dosha/The noxious impurities /The nature of a Gnani and austerities

 

Chapter 2 - 5  - Bhashyam – Nrishamsa Dosha/noxious impurities/The nature of a Gnani and austerities

 

Sage Sanathkumara speaks “Oh! Rajendhra, I have narrated in detail about the impurities /Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, which are innate in the animals, should be abandoned by the Jeeva with the constant practice of meditation and contemplation upon the Supreme Lord. These impurities work like the animal pounce on its prey, the Jeeva drenched in the impurities/Kama, Krodha, Lobha, Moha, Madha and Mathshcharya meets definite destruction. Hiranyagarbha describes “The wild animals like lion and tiger attack on Vanachari/ Yogi who wanders in the dense forest, in, In the same manner, these impurities patiently waits for the opportunity to cause destruction to the Jeeva.”

 

Nrishamsa Dhosha/noxious impurities –

 

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the seven types of Nrishamsa Dhosha/noxious impurities are 1)Sambhogasamvith 2) Vishamedha 3) Dhaththanuthapi 4)Kripana 5)Abaliya 6)Varga Prashamsi and 7) Vanithadhveshi. Oh! Rajan, I shall narrate them in detail 1)The  Sambhogasavith is the Jeeva who chases after sensual pleasure, has the insatiable desire to have a physical relationship with the women/Sthreelambada.  2) The  Vishamedha is the Jeeva who spread toxic poison in other’s life and take pleasure and material benefit out of it. 3) The Dhaththanuthapi is the Jeeva who spends money on Dharmic rites, later regret it.  4) The Kripana is the Jeeva who is willing to leave respect for personal gain, and undergo Mana and Avamana to achieve material benefit. 5) The Abaliya is the Jeeva who is ignorant, 6) the Vargaprashamsi is the Jeeva who takes great pleasure in worldly matters and bondage and 7) the Vanithadhveshti is the person who discards devoted wife/person do not respect women, and these are worse than the impurities innate in the Jeeva.”

 

The nature of Gnani and austerities/Mahavratha

 

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the Mahavratha/ exquisite nature of Mahajjyani, and they are 1) Gnanam/wisdom 2) Sathyam/truthfulness 3) Dhama/control over sense 4) Shrutham/listening 5)Amathsaryam 6) Hree 7) Thithiksha 8) Anasuya 9) Yajjam, 10) Dhanam 11) Dhrithi and 12) Shamam. Oh! Rajan, 1) Gnanam/wisdom is the practice to approach Thathvarththa/Paramarththa Thaththva, the knowledge of all-pervasive supreme Bramham/Athman resides as a soul in the Jeeva, the knowledge of Oneness-in-all, 2) Sathyam/truthfulness in conversation and deeds 3) The control over sense is Dhama 4) Shrutham is the practice of listening to scriptures, Veda, Upanishads etc./Adhyathmashravana 5) Amathsaryam is  great endurance and perfect control over impurities like cutthroat nature 6) Hree is free from the shyness to perform the religious and spiritual rite 7) Thithiksha is the curiousness to learn the all-pervasive supreme Bhramam which is free from duality 8) Anasuya is free from jealousy 9) The twice-born is designed to practice  spiritual and religious rites like Agnishtomadhi Mahayajja, for the welfare of the Universe and its living beings 10) Dhanam is the practice of no interest in obtaining wealth or money, leave interest in wealth and material matters 11) Dhrithi is the practice of abstaining from worldly matters 12) Shamam is the practice of control over sense. These are the Mahavratha/supreme austerities of a twice-born Bhramajjyani to achieve that Paramapurusharththa.”

 

Sage Sanathkumara speaks “Oh! Rajan, I have already narrated the twelve virtues to achieve the Paramapurusharththa, whoever practices those twelve virtues would achieve great respect in the world, if not the practice of any of these two or three virtues would bring auspiciousness to them, and abstain from the worldly matters and bondage, eventually, prepare themselves to practice to achieve that supreme Bhramam resides as Athman. The  person who practices all those twelve virtues would achieve great fame and attain the union with the Paramathma Paramabhramam.”

 

Bhashyam -  Thesham Sadha Varjyathe Hethumaha

Yekaikamethe Rajendra Manushyam Paryupasathe | Lipsamanoantharam Thesham Mriganamiva Lubdhaka: ||

Oh! Rajendhra, Mriganamantharam Lipsamana: Lubdhaka Iva Yethe Yekaikam Manushyam Paryupasathe||

 

Bhashyam –

Yadha Mriganam Antharam Cchidhram Lipsamanorandhranveshanaparo Lubdhako Mriyagayuranuvarththathe Yadha  Cha Thashchidhram Labdha Than Hanthi Thadha Thesham Manushyanamrandhranveshanapara Yethe Krodhadhaya: Yekaikam Manushyam Paryupasathe| Adhava, Manushyan Paryupasathe Ithi Pada: Thasmin Yekaikam Prithak Prithak Manushyan Paryupasathe  Ithi Yojana| Thadha Cchidhram Labdhva Than Hanthi | Thamadhe Theshvekoapi Dhosho Vinashakaranam | Yasmadhevam Thasmath Sadha Varjya Ithyarththa: | Uktham Cha Hairnyagarbhe “Yadha  Pandhasya  Kanthare Simha  Vyaghra Mrigadhaya: Upadhravakara: Thadhvath Krodhadhya Dhurguna Nrinam” Ithi ||

 

Nrishamsa Dhosha

Bhashyam –

Idhaneem Nrishamsa Sapthakamaha

Sambhogasamvidh Vishamedhamano  Dhaththanuthapi Kripanoabaleeyan | Vargaprashamsi Vanitham Cha Dhveshta Yethe  Pare Saptha Nrishamsaroopa: ||

Sambogasamvith Vishamedhamana: Dhaththanuthapi Kripana: Abaleeyan Vargaprashamsi Vanitha Dhveshta Cha Yethe Pare Saptha Nrishamsaroopa Bhavanthi ||

Bhashyam –

Sambhoge Vishayasambhoge Samvith Budhdhi: Yasya Varththathe Sa  Sambhogasamvith | Vishamedhamana: Vishamiva Pareshamupadhravam Krithva Yedhamana: Vardhamana: Adhava  Dhvishamedhamana: Ithi Padantharam Dhvisham Dhveshyam Karma Krithva Praninam Thadhvarenaiva Vardhamana: | Dhaththanuthapi Ya: Poorvam Dharmabudhdhya Dhanadhikam Dhaththva Pashchath Kimarththamaham Dhaththavanithi Thaptho Bhavathi Sa Dhaththanuthapi | Kripana: Yath Kinchith Arththalavalabhamathra Lobhath Sarvavamanam Sahathe Ya: Sa Kripana: | Abaleeyan Gnanabalavarjitha: | Vargaprashamsi Indhriyavarga Prashamsi | Vanitham Cha Dhveshta Ananyasharanam Bharyam Yo  Dhveshti Sa: | Yethe Pare Poorvokthebhya: Krodhabhidhya: Saptha Nrishamsaroopa: ||

 

Gnanadhiguna is the Mahavratha of  Jjyani

Bhashyam –

Idhaneem Gnanadhayo Dhvadhashaguna Uchyanthe

Gnanam Cha Sathyam Cha Dhama: Shrutham Cha  Amathsaryam Hreesthithikshanasuya | Yajjshcha Dhanam Cha  Dhrithi: Shamashcha Mahavratha Dhvadhasha Bhramanasya ||

Gnanam Sathyam Dhama: shrutham Amathsaryam Hree: Thithiksha Anasooya Yajjam Dhanam Dhrithi: Shamashcha Yethe Dhvadhasha Bhramanasya Mahavratha: ||

 

Bhashyam –

Gnanam Thaththvarththasamvedhanam  Sathyam  Yadharththa Sambhashanam Bhoothahitham Cha |  Dhamo Manaso Madhanam | Shrutham Adhyathma Shasthra Shravanam | Mathsaryam Sarvabhootheshu Asahamanatha Thadhabhava: Amathsaryam | Hree: Akaryakarane Lajja | Thithiksha Dhvandha Sahishnutha  Anasuya Paradhoshanavishkaranam | Yajja: Agnishtomadhi: Mahayashchacha | Dhanam Bhramanebhyo Dhanadhiparithyaga: | Dhrithi: Vishaya Sannidhavapi Indhriyanigraha: | Shama: Antha:Karanoparathi: Bahi: Karanoparathirithi Kechith | Yethe Gnanadhayo Mahavratha: Para Purusharththa Sadhanabhootha Bhramanasya ||

 

Bhashyam –

“ Ye  Gnanadhashayo Dhvadhasha Chathathana:” Ithi | Poorvathra Prasthutha:  The Varnnitha: Idhaneem Gunasthuthim Karothi ||

Yasthvethebhyo Pravaseth Dhvadhashabhya:  Sarvamimam Prithvim Sa Prashishyath | Shribhirdhvabhyam Yekatho Va Avimuktha:  Kramadhvishishta Maunabhootha  Bhavanthi ||

 

Yasthu Yethebhya: Dhvadhashabhya: Apravaseth Sa Sarvamimam Prithvim Prashishyath | Thribhi: Dhvabhyam Yekatho Va Avimuktha Yethe Kramath Vishishta: Maunabhootha: Bhavanthi ||

Yasthu Yethebhya: Dhvadhashabhya: Apravaseth Sa  Sarvamimam Prithvim Sa Prashishyath | Shribhi: Dhvabhyam Yekatho Va  Avimuktha Yethe Kramath Vishishta: Maunabhootha: Bhavanthi ||

Yasthu Yethebhya: Dhadhashabhya: Apravaseth Sa Sarvamimam Prithvim Prashishyath | Thribhi: Dhvabhyam Yekatho Va Avimuktha Yethe Kramath Vishishta: Maunabhootha: Bhavanthi ||

Bhashyam –

Yasthu Yethebhya: Poorvokthebhya: Dhvadhashabhya:  Apravaseth Pravasam Na Karothi Thaireva Samanvitho Bhaveth Sa Sarvamimam Prithvim Prashishyath Prashasthi Athmavasham Karothi | Ya  Yethesham Madhye Thribhi: Dhvabhyam Yekatha: Yekasmath Va Avimuktha: Yetheshamanyathamenapi Samanvithasthe Yethe Kramena Vishishta  Jjanino Bhoothva Maunabhootha: Bhramabhootha  Bhavanthi ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam –4 - The differences in the Karmaphala of Vidhvan/intellectual and an Avidhvan/ignorant – Nishkalmasha Tapas and Kalmasha Tapas

 

Chapter 2 - 4  - Bhashyam – The differences in the Karmaphala of Vidhvan/intellectual and an Avidhvan/ignorant – Nishkalmasha Tapas and Kalmasha Tapas

 

Sage Sanathkumara speaks “Oh! Rajan, the Jeeva who is engaged in austerities and Tapasya, gets the Tapa progress into an advanced state/ Thaptha receives the fruitfulness of them in the Paraloka/after life.   The Tapasya/austerities, the vow of silence, meditation, contemplation, etc. of Bhramavithth flourishes copiously, and the ignorant who is soaked in the material matters and bondage like Kalathra/wife, Puthra/children, Mithradhi/relatives and companions, wealth, richness, fame, possession, etc. do not engage in austerities to achieve that supreme Bhramam resides as a soul in the Jeeva, and their life becomes unfruitful. Therefore, whatever Tapasya, austerities, moral deeds, and the performance of spiritual and religious rites and charities engaged in the Ihaloka would provide its fruitfulness in the Paraloka. The Bhramavithth remains exceptional with their Tapasya, achieves that supreme Bhramam which is eulogized as ‘Nethi Nethi’ by Veda and Upanishadhs, and their austerities flourishes into manifolds. The Anathmavithth/Jeeva who has no knowledge of the all-pervasive Bhramam receives the fruits of their righteousness, performs Karma for fruitful results which is Bandhahethu, gets fastened by the noose like interest in worldly matters and bondage, and undergoes sufferings.”

 

Kevala Tapas/Nishkalmasha/free from impurities/ Tapas -

Dhrisharashtra speaks “Oh! Prabho, Oh! Sanathsujatha, kindly describe the characteristics of Kevala Tapas and how did it flourishes?”

 

Sage Sanathkumara speaks “ Oh! Rajan, the Nishkalmasha Tapasya is Kevala Tapas, I shall elaborate on them, listen to me carefully, the unblemished Tapasya is Kevala Tapas. Ushanass says the Prapancha/Prakrithi is the collection of diversified matters of Sath and Asath, ‘Kevala’/purity is the nature of Beeja of the Prapancha, the Nishkalmasha Tapasya provides union with the supreme Bhramam. Oh! Kshatriya,  the Vedavithth engage in the constant meditation and contemplation upon the all-pervasive supreme Bhramam which is eternal, pure, unblemished, has no birth and death, free from afflictions and impurities like Kama, Krodha, Lobha, Madha, Moha and Mathshcharya, resides as soul/Athman in the Jeeva and achieves the state of immortality/Amrithaththva.”

 

Dhritarashtra speaks “ Oh! Sanathsujatha, Bhagavan you have already narrated the characteristics of Nishkalmasha Tapasya, now kindly describe the ‘Kalmasha Tapasya’ as well, so that, I could strive to achieve that supreme Bhramam which is highly confidential/guhya and Sanathana/eternal, with the practice of austerities and Tapasya.”

 

Sage Sanathkumara speaks “Oh! Rajan, there are twelve kinds of impurities in the Kalmasha Tapsya, and seven of them are Nrishamsa/not worth mentioning,  Oh! Rajan, in the same manner, the twelve types of purities/Goodness are Athatha/extended and Shasthravidhidha are Vidhitha/ visible in a twice-born. I shall describe the impurities in the Kalmasha Tapasya,  1) Krodha/Anger 2) Kama/desire 3) Lobha/perplexity and greedy, 4)Moha/illusion 5) Vivithsa/desire to know 6) Akripa/mercilessness 7) Asooya/jealousy 8) Mana/pride 9) Shoka/grief 10) Spruha/longing 11) Ershya/envy 12) Jugupsa,/dislike, are the twelve types of impurities that are always abandoned by virtuous/noble souls.  Kama is the result of Prathighatha/drive away/ leads to Thaana and Akrosha/physical and verbal abuse, the unfulfilled desires explodes as Krodha/anger, it drives the Jeeva blind and insane. The Kama is the yearning to achieve women, and excessive desire to have a physical relationship. The Lobha is the uncontrollable desire to snatch the wealth of others, and the inability to utilize the owned wealth for moral deeds. The Vivithsa is an uncontrollable desire to know what’s happening with the life of others/Vishayarasa. Akripa/Nirdhayathva is the cruelty, and Asuya is the nature of finding fault in everything, and lack of patience. Manam is arrogance/ pride, body consciousness/I, mine and I, excessive attachment to people, wealth, richness, fame, etc. without the knowledge of impermanent nature of it. Shoka/grief is caused by the pain of separation of beloved people or wealth, money, fame, etc. The ignorant Jeeva get attached to people, families, relatives, companions, material matters, possession of wealth, etc. and pushed to extreme sufferings and depression in the absence of the same. Spruha is the uncontrollable desire to take pleasure in material matters or people; Ershya is the expression of hatred in other’s progress. Jugupsa is the nature of defaming others.  Oh! Rajan, I have explained the nature of impurities in detail, these should be abandoned.”

 

 Bhagavan says “The noble souls and twice-born get rid of all these impurities with the constant practice of austerities and meditation, and these Mahaguna Bhramana/virtuous twice-born achieves virtues like Dhamam/self-control, Shamam/quiet, Thapas/austerities, Shaucham/purification of mind, Kshanthi/endurance, Arjavam/simplicity and honesty, Jjanam/wisdom, Vijjanam/practical knowledge, and Asthikya/belief in God, faithfulness, along with the practice of Bhramakarma, achieves those incredible virtues.” These Mahagunas are essential for Bhramaprapthi/to achieve that supreme Bhramam, hence a twice-born should strive to achieve those virtues.  The  Nama Mahodhadhi describes “The noble souls describe the all-pervasive supreme Bhramam as ‘Mahath’ which is beyond comparison, perception, and description, the twice-born and noble-souls  strives hard to achieve that supreme Bhramam with the above-mentioned virtues,  are addressed as Mahaguna.”

 

Bhashyam –

Idhaneem Vidhvadhavidhvadhapekshaya  Karmanam Phalavaishamyamaha

Asmin loke  Thapasthaptham Phalamanyathra Bhujyathe | Bhramananam Thapa: Svridhdhamanyesham Thavadeva  Thath ||

Asmin Loke Yath Thapa: Thaptham Thathphalam Anyathra  Bhujyathe | Bhramananam Thapa: Svridhdham Bhavathi | Anyesham Thu Thavadeva Thath Bhavathi | Svridhdham Na Bhavathi ||

Bhashyam -

Asmin Loke  Yath  Thapasthaptham Thasya Phalam Anyathra Amooshmin Loke  Bhujyathe  Ithi Sarvesham Samanam | Bhramajjanam Bhramavidham Punarayam Vishesha: Thapa: Svridhdham Atheeva  Samridhdham Bhavathi Pahal Vridhdhihethur Bhavatheethyarththa: Thadha cha Shruthi: “Yadheva  Vidhyaya Karothi Shradhdhayopanishadha Thadheva Veeryavaththaram Bhavathi” Ithi | Anyesham Anathmavidham Vaishayikanam Thavadheva Thath Na Samridhdham Bhavathi: Yasya Karmano Yath Phalam Shrutham Thavanmathra Phalasadhanam Na Phalasidhdhihethur Bhavatheethyarththa: ||

 

Kevala Tapas

Bhashyam -  Shruthva Yevamaha Dhritharashtra:

Katham  Samridhdhamathyarththam Thapo Bhavathi Kevalam| Sanathsujatha Thadh Bhroohi Kadham Vidhyamaham Prabho ||

Kevalam Thapa: Kadham  Athyarththam Samridhdham Bhavathi? Oh! Sanathsujatha, Thadh Bhroohi, Oh! Prabho, Thath Kadhamaham Vidhyam?

Bhashyam –

Rijvethath | Yevam Prishta: Praha Bhagavan

Sanathsujatha Uvacha –

Nishkalmasham Thapasthvethath Kevalam Parichakshathe | Yethath Samridhdhamathyarththam Thapo Bhavathi Nanyadha ||

Yath Nishkalmasham Thapa: Thath Kevalam Parichakshathe  Yethath Thapa: Athyarththam Samridhdham Bhavathi | Anyadha Samridhdham Na Bhavathi ||

Bhashyam –

Yadhethath Nishkalmesham Thapa: Thath Kevalam Parichakshathe | Kevalam Bejjavithyuktham | Sarvasyasya Prapanchasya  Beejam Nimiththam Yath, Thath  Kevalamithyuktham | Ahoshana “Gunasamye Sthitham Thaththvam Kevalam Thvithi Kadhyathe| Kevaladhethadhubhootham Jagath Sadhasadhathmakam” Ithi | Thath  Yethath Yeva  Kevalam Thapa: Samridhdhamathyarththam Cha Bhavathi Nanyatha Yadha  Nishkalmasham Na Bhavathi Sakalmasham Syath Thadha Samridhdhamathyarththam Cha Na Bhavathi ||

 

Bhashyam –

Yethadeva Prashamsathi

Thapomoolavidham Sarvam Yanmam Pricchasi Kshathriya | Thapasa Vedavidhvamsa: Param Thvamrithamapnuyu: ||

Oh! Kshathriya, Yath Mam Pricchasi Thath Idham Sarvam Thapomoolam Bhavathi | Vedavidhvamsasthu Thapasa Param Amritham Apnyu: ||

Bhashyam –

Spashtarththa: Shloka: Shruthvaivamaha Raja

Kalmasha of Tapasya

Dhritharashtra Uvacha –

Kalmasham Thapaso Bhroohi Shrutham Nishkalmasham Thapa: | Sanathsujatha Yenedham Vidhyam Guhyam Sanathanam ||

Oh! Sanathsujatha, Nishkalmasham Thapa: Ithi Shrutham Thasya  Thapasa: Kalmasham Kadhamithi Bhroohi | Yena Idham Guhyam Sanathanam Vidhyam ||

 

Bhashyam –

“Nishkalmasham Thapasthvethath Kevalam Parikshathe” Ithi Shruthasya  Thapasa: Kalmasham Bhroohi Oh! Sanathsujatha, Yena Nishkalmashena  Thapasa Idham Bhrama Guhyam Sanathanam Vidhyam ||

Bhashyam –

Yevam Prishta: Praha Bhagavan

Sanathsujatha Uvacha –

Krodhadhayo Dhvadhasha Yasya  Dhoshasthadha Nrishamsani Cha Saptha Rajan | Gnanadhayo Dhvadhasha Chathathana: Shasthre Guna Ye  Vidhitha Dhvijanam ||

Yasya Thapasa: Krodhadhaya: Dhvadhasha Dhosha: Thadha  Nrishamsani Saptha  Dhoshashcha, Oh! Rajan, Bhavanthi | Thadha Cha  Athathana Gnanadhaya: Shasthre Vidhitha: Dhvadhasha Guna Dhvijanam Vidhitha Bhavanthi ||

Bhashyam –

Krodhadhayo Dhvadhasha Yasya Thapaso Dhosha Thadha  Nrishamsani Cha Saptha Oh! Rajan, Yasya Thapaso Dhosha: Thadha Gnanadhayo Dhvadhasha Chathathana: Vistheeryamana Shasthre Vedashasthre Ye Vidhitha Guna: Dhvijanam Thanethan Gunan Dhoshamshcha Vakshyameethyabhipraya: ||

 

Bhashyam –

Krodhadheen Dharshayathi

Krodha: Kamo Lobhamohau Vivthsaakripasooya Manashokau Spruha  Cha | Ershya  Jugupsa Cha Mahagunena Sadha Varjya Dhvadhashaithe Narena ||

Krodha: Kama: Lobha: Moha: Vivthsa Akripa Asuya Mana: Shoka: Spruha Ershya  Jugupsa Ithyethe Dhvadhasha Dhosha Mahagunena Narena Sadha Varjya Bhavanthi ||

Bhashyam –

Krodho Nama Kama Prathighathadhuthpadhyamana: Thadhana Kroshanadhihethu: Kamahanihethukashcha Antha:Karana Vikshepo Gathrasvedhakampanadhi Linga: Kama: Sthradhyabhilasha: Lobha: Paradhvyeshcha Arjithasya Dhravyasya Theerthe Viniyoga Samarththyam Cha| Moha: Krithyakrithya Vivekashoonyatha | Vivithsa Vishayarasan Veththumiccha | Akripa Nishturatha | Asooya Guneshu Dhoshavishkaranam Paragunadhishu Akshama Va | Mana: Athmabahumanithvam | Shoka: Ishtarththa Viyogajoantha:Karanavikshepa: Rodhanachinthanadhi Lingo Apratheekaravishaya: | Spriha Vishyabhogeccha | Ershya Parashriyama Sahishnutha | Jugupsa Paragunanaphnothumiccha Beebhathsa Va | Yethe Krodhadhayo Dhosha: Thapasa: Kalmasharoopa: Sadha Varjya: Mahagunena Bhramanena | Bhramananam Uthkrishtagunayoga: Swabhava Sidhdha: Thadha Choktham Bhagavatha “ Shamo  Dhamasthapa: Shaucham Kshanthirarjavamevacha  Gnanam Vijjanamasthikyam Bhramam Karma Swabhavajam” Ithi | Adhava Mahaguno Bhramaprapthi Guna: Thena Bhramaprapthi Lakshanena Mahagunena Samanvithena Sadha  Varjaneeya Ithyarththa: | Uktham Cha Nama Mahodhadhau “Mahan Bhramethi Cha  Proktha Mahaththvan Mahathamapi | Thath Prapthi Gunasamyuktho Mahaguna Ithi Smritha:” Ithi ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - 3 Bhashyam – The Vidhwan/intellectuals performs the spiritual and religious deeds as Eshwararththa to achieve Paramapurusharththa

 

Chapter 2 - 3  - Bhashyam – The Vidhwan/intellectuals performs the spiritual and religious deeds as Eshwararththa to achieve Paramapurusharththa

 

Sage Sanathkumara speaks “Oh! Mahanubhava, the supreme Bhramam resides as a soul in the Jeeva is eulogized by Veda with various sacred names, it is the source of the functioning of the mind, intellect, Ahamkara, Panchaprana, Karma, and Gnaendhriyas. The Bramham has the nature of self-illuminating assumes numerous forms with the influence of Maya. The supreme Bhramam is beyond words and perception, “Indra/sense/Karma and Gnanendhriya/attributes assume various forms with the influence of Maya”. Veda praises “The supreme Bhramam is Anantha/eternal, Bahuroopa/assumes numerous forms with the influence of Maya, the Athman has subtle nature, and it is all-pervasive and the sole witness of the Jeeva, the Athman is the source of functioning in the Jeeva, once the Athman leaves the body, it is declared as a corpse”.

 

The supreme Bhramam is eulogized by Veda as ‘Na: Ithi Na: Ithi’/Nethi Nethi’, the supreme Bhramam with the influence of the Maya/illusion initiates the creation of the Universe, the essential elements such as water, ether, earth, fire and water, living beings/according to the attributes,  has impermanent nature, the Prakrithi/cosmic energy has to undergo constant transformations and the ruin, the supreme Purusha/Bhramam/conscious energy resides as a soul in the living being is eternal, changeless, pure, free from afflictions, has no birth or death. Athman/Paramathma is independent and the Jeeva is not, because Jeeva is drenched in the illusion with the interest in worldly matters, richness, money, fame, families, relatives, children, possessions, companions, etc.. hence the Bramham is eulogized as ‘Thamasa: Para’, it is free from impurities like ego, lust, desire, pride, jealousy, and anger. Bhagavan Parashara says “The supreme Bramham is  Aproopakhya/formless of Lord Vishnu, it is Anuththama/  beyond the perception of mind and intellect, it symbolizes supreme wisdom, known as Vishwaroopavairoopya Lakshana/possessed diverse forms of Universe and its living beings, of Paramathma.”

 

The performance of religious and spiritual rites as ‘Eshwaraththa’/surrendering the results of the Karma to the supreme Bhramam/Eshwara is the superior way to achieve that Mokshaprapthi Sadhana/practice to achieve Moksha/superior state free from afflictions, it would provide the purity of mind that leads the Jeeva to attain the knowledge of supreme Bhramam resides as soul, eventually, the Jeeva achieves the Purusharththa. The Jeeva engaged in the performance of various religious and spiritual rites to achieve fruitful results would get fasten with the worldly bondage/Samsarabandhahethu eventually fails to achieve the Purusharththa and hurls into the Apurusharththa/repeated births. The Jjyani/Vidhwan achieves that Paramapurusharththa with the knowledge of all-pervasive Bhramam, the Ajjyani/ignorant continue to perform the Karma for the achievement of material welfare hurls into the vicious cycles of repeated births. The Vargaphalanukamkshi/Apavarga/Sameepya, Sayujya, and Saroopya would achieve the fruitfulness of the Karma in the Paraloka and returns to Samsara. The supreme Bramham is Vishwaroopavipareetha/supreme consciousness is beyond description, it is the essence of Veda. The Vedavithth with the performance of Kriyas like Krithshchandhrayana, Tapasya and  Jyothishtoma Yaga, as Eshwararththa, and achieve the piousness, and the Karmajanya piousness originated from the Karma is Apoorvaphala/piousness  destroys the sins and becomes Kshapithasheshakalmasha/free from the impurities, and Vijjanadheepithathma/achieves the supreme wisdom of Paramathma eventually achieves union with the Chith/pure, Sadhanandha/eternal bliss, Adhvatheeya/no dual forms, Bhramaswaroopa. In this way, the Athmavithth achieves the Paramathma with the supreme wisdom. The Jeeva who is not engaged in the Eshwararththa Karma, do not get purified from the Asheshakalmasha/impure drenched in worldly matters and bondage, cannot achieve the supreme wisdom. The Vargaphalanukamkshi performs all kinds of spiritual and religious rites/Yogadhikarma, yearning for fruitful results and enjoys the piousness of the Karma in the heavenly abode further returns to the Samsaraloka/Prithvi, and undergoes sufferings of worldly existence. The Shruthi says “Ksheene Punya Marthyalokam Vishanthi”.

 

Sanathsujatha Uvacha –

Thasyaiva  Namadhi Vishesharoopairidham Jagadhbhathi Mahanubhava | Nirdhishya Samyak Pravadhanthi Vedasthadhvishva Vairoopyamudhaharanthi ||

Oh Mahanubhava, Thasyaiva  Namadhi Vishesha roopai: Itham Jagath Bhathi | Bahuroopam Nirdhishya  Thasya Samyak Roopam Veda: Pravadhanthi | Veda: Thath  Vishvairoopyam Udhaharanthi ||

 

Bhashyam –

Thasyaiva Paramathmana: Mayaparikalpithai: Namadhivishesharoopai: Idham Jagath Bhathi | Hey Mahanubhava  Kathamethathavagamyathe Thasyaiva  Namadhi Vishesharoopairidham Jgath Bhatheethi? “Indhro Mayadhi:  Pururoopa Eyathe” Ithi Mayanirmitham Bahuroopam Nirdhishya  Thasyaiva  Samyakroopam “Thadhethath Bhrama Poorvamanaparam Anantharammabhahyamayathma  Bhrama Sarvanu Bhoorithyanushasanam” Ithi Pravadhanthi Veda: | Thadha Cha “Dhve Vava Bhramano Roope Moortham Chaivamoortham Cha” Ithyadhina Thasyaiva  Moorththamoorththanmakathmavath Jagathswaroopam Nirdhishya  Thasya  Samyakroopam “Nethinethi” Ithyadhina Pravadhanthi Veda: | Thadha “ Athmana Akasha: Sambhootha:” Ithi Viyadhadhidharithryantham Thasyaiva Karyam Nirdhishya Koshopanyasamukhena Thasyaiva  Samyakroopam “Yatho Vacho Nivarththanthe  Aprapya Manasa Saha”Ithyadhina Pravadhanthi Veda: | “Adheehi Bhagava Ithihopasasadha” Ithyadhina Namadhi Pranantham Thasyaiva Mayanimiththam Jagannirdhishya “Yathra Nanyath Pashyathi Nanyashchrunothi Nanya Dhvijanathi Sa Bhooma” Ithyadhina  Thasyaiva  Samyakroopam Bhoomanam Thamasa: Param Sve Mahimni Vyavasthitham Pravadhanthi Veda: | Nakevalam Veda Pravadhanthi Api Thu Munayoapi Thath Bhrama Vishvairoopyam Vishwaroopa Vipareetharoopam Udhaharanthi | Thadha Chaha Bhagavan Parashara: -

“Prathyasthamitha Bhedham Yath Saththamathram Agocharam | Manasamathma Samvedhyam Thajjanam Bhramasamjjitham | Thaccha Vishno: Param  Roopamaroopakhyamanuththamam | Thadh Vishvawoopavairoopya Lakshanam Paramathmana:” Ithi ||

 

Idhaneem Eshwararththam Anushteeyamananam Thathprapthi Sadhana Gnanapekshitha Shudhdhidhvarena Paramparyena Purusharththathvam Anyesham Samsaranarththa Hethuthvena Apurusharththathvam Cha Dharshayathi Shlokadhvayena ||

 

Thadharththa Muktham Thapa Yethadhijya Thabyamasau Punya Mukthapaithi Vidhvan | Punyena Papam Vinihathya Pashchath Sa  Jayathe  Gnanavidheepithathma ||

Gnanena Chathmanamuchaithi Vidhvanna Chanyatha Varga Phalanukankshi|Asmin Kritham Thath Parigrihya Sarvamamuthra Bhunkthe Punarethi Margam ||

Vedena Thapa Ijya Cha Yethath Thadharththam Uktham | Thabhyamasau Vidhvan Punyamupaithi | Sa:  Punyena Papam Vinihathya Pashchath Gnana Vidheepithathma Jayathe| Vidhvan Gnanena Cha Athmanam Upaithi | Anyadha Vargaphalanukankshi Asmin Kritham Thath Parigrihya Amuthra Bhunkthe | Punarethi Margam ||

 

Bhashyam –

 

Yadh Vishwaroopavipareetharoopam Bhrama Thadharththamuktham Vedena | Kim? Thapa: Kricchchandhrayanadhi  Ijya Jyothishtomadhi | Kim Thatho Bhavatheethi Cheth Thabhyam Ijyathapobhyam Asau Vidhvan Poorvoktha Viniyogajja: Eshwararththam Karmanuthishtan Punyam Upaithi Prapnothi Karmajanyapoorva Samyuktho Bhathi | Thena Punyena Papam Vinihathyakshapayithva Pashchath Uththarakalam Kshapithasheshakalmashojayathe  Gnanavidheepithathma  Gnanaprakashitha Chithsadhanandha Adhvatheeya Bhramaswaroopo Bhavathi | Gnanena Chathmanam Paramathmanam Upaithi Prapnothi Vidhvan Athmavith | Anyadha Punareeshvararththam Karmanushtanena Akshapitha Ashesha Kalmasho Na Jjani Bhavathi | Thadha Varga Phalanukamkshi Indhriya Phalanukamkshi Swarganuphalanukamkshi San Asmin Loke Kritham Thath Yajjadhikam Parigrihya Sarvam Amuthra Paraloke  Thathphalamupabhunkthe | Thatha: Karmasheshena Punarethi Margam Samsaramargam | Thadha Cha Shruthi: “Thasmin Yavath Sampatha Mushithvadhaithamevadhvanam Punar Nivarththanthe”