Sri Sanath Sujatheeyam – Sri Mahabharath
– Sri Shankarabhashyam
Chapter – 8 – Bhashyam – 13 -
Sage Sanathkumara speaks “ Oh! Rajan, The
Bhramavithth who has profound knowledge of the all-pervasive Bhramam, which is
eternal, changeless, unblemished, pure, it has neither birth nor death, envisions
oneness-in-all, discard the interest in worldly matters and attachments to
money, wealth, richness, fame, etc. and immerses in the ‘Bhramarathi’, the
Punyakrithth/fortunate souls take pleasure in the constant meditation and contemplation and
perform all the deeds and its fruitful results to that Supreme Lord, Thaijasa
who is courageous and brilliant with the practice of austerities, Tapasya, and
various Yogic practices envision the supreme Bhramam and surrender all the
deeds and its fruitful results to that supreme Lord. The ‘Anugita’ affirms that
the Karmashudhdhi leads to Mokshasadhana. The supreme state of Yoga can be achieved
only with the performance of the righteous deeds of Nithya and Naimiththika, and
Karma of Phalasangavivarjitha/performance of Karma without expecting fruitful
results and abandoning those fruitful results, this would bring
Chiththshudhdhi/remove impurities in the intellect; eventually the Sadhaka/Yogarooda
achieves the Paramapadham. Oh! Rajan, the ‘Amalabhakthi’/pure devotion can be
achieved only with the Gurubhakthi/devotion to preceptors, Dhrithi/courage,
Dharmabhakthi/devotion to Dharma, Shruthi/ learning Veda, Vedanta and
Scriptures, and devotion to supreme Lord Vishnu. In this way, the intelligent
Jeeva strive hard to achieve Paramabhakthi at the lotus feet of Lord Vishnu,
and Veda, surrender all the Karmaphala to that supreme Lord Vasudeva who is
Paramatma, by strictly following the Vedokthakarma/the duties and
responsibilities prescribed in the Veda would achieve serenity/purity, and
Yogarooda. The Karma performed without personal motive and without yearning
fruitful results would bring Moksha. The intellectuals and learned achieves Punya/piousness
through the practice of Tapasya and
Karma, this Punya would remove all the sins committed, achieves the supreme
knowledge of the Athman, eventually with the constant practice of meditation
and contemplation achieves ‘Athmarathi’ in the supreme Bhramam, in this way,
the learned achieves Bhramam with the supreme knowledge.”
How did we achieve Mokshasadhanathvam
through the Saththvashudhdhi/purity of mind? Gnana is not enough to achieve
that Moksha, why it is necessary to achieve Saththvashudhdhi?
The true fact is that Gnana is the source
of Moksha, but that Gnana is impossible to attain without the Saththvashudhdhi.
The Jeeva attains Gnana after several births of Papakshaya/removal of the sins;
hence without the destruction of the Papasamucchaya/bundle of sins committed in several births, it is impossible to achieve the Gnana or Vishnubhakthi or devotion
to Govinda. Thus, SahasraJanmanthara/thousands of births Papa destroyed by the practice
of Tapasya, Dhyana, and Samadhi would provide the Srikrishna Bhakti. Bhagavan Krishna says “The Jeeva earns
piousness/Sidhdhis in the several births achieve the Paramamgathi. Yogi’s are
superior to Thapasvis. Yogi is superior to Karmi/Jeeva engaged in
Karma/Karmakandi, Oh! Partha, be a Yogi. The Jeeva who takes pleasure in the
performance of Swakeeyakarma achieves Siddhi. I shall describe how did the
Jeeva engages in Swakeeyakarma achieve Sidhdhi, listen to me carefully, the
Jeeva who performs all the deeds and surrender the fruitful results to that
supreme Bhramam which is the cause of Universe and its living beings, resides as a soul in the Jeeva, and the all the pervasive Bhramam is eternal and supreme
bliss.” Rishis Yajjavalkya says “an immature Jeeva does not understand the all-pervasive nature of the supreme Bhramam, do not deserve Athmajjana.” The
Avipakva/immature Jeeva who has an impure mind and body, with the knowledge of
Nithya and Anithya Viveka/the knowledge of the impermanent nature of Prakrithi and
the permanent nature of Purusha who resides as soul achieves the Gnana which
is the gateway to Moksha. Therefore the Jeeva should perform Vak, Mana,
Kaya/words, mind and deeds, all the Shrautha
and Smarththakarma remembering that supreme Lord and surrendering all the Karma
and its fruitful results to him, and it should be continued until the Jeeva
gets relieved from the impurities of the mind, abandon interest from worldly
matters and bondage, and transforms to Yogarooda.” Bhagavan Krishna says “The Viraktha/ascetic
who has embraced the Yoga, the Karma becomes Karana for him. Oh! Mahabhaho, it
is impossible to embrace Sanyasa without Yoga.” Bhagavan Krishna speaks about
the characteristics of Sanyasa “The Jeeva who gets freed from the Indhriya/interest
in worldly matters, Arththa/wealth, Karma/performance of the deeds, achieves
the superior state of Yogarooda, embracing the Sanyasa.” The Jeeva who
constantly performs Yajja, Dhana, and various righteous deeds, achieves
Vishudhdhasaththva, get relieved from all the impurities of the mind, interest in
worldly matters and attachments, achieves the supreme state of Yoga with the
practice of ‘Shamam’, not because of the Karma, hence, ‘Shama’/contentment is
the strength of Yogarooda’.
Yadhapyuktham – “Thenaithi Bhramavith
Punyakrith Thaijasashcha” Ithi ‘Cha’ Shabdhath Samucchayoavagamyathe Ithi Thadhapi Prasidhdha Shruthi Vinoyaga
Anusarenaiva Yojayithavyam| Thadha Cha Anugeethasu Spashtamaha Bhagavan Karmanam
Shudhdhidhvarenaiva Moksha Sadhanathvam
||
“Nithya Naimithikai: Shudhdhai:
Phalasanga Vivarjithai: | Sathva Shudhdhimavapyatha Yogaroodo Bhavishyathi ||
Yogaroodasthatho Yathi Thadhvishno: Paramam Padham Gurubhakthya Cha Dhrithya
Cha Dharmabhakthya Shruthena Cha | Vishnubhakthya Cha Sathatham
Gnanamuthpadhyathe Amalam || Thasmathdharmaparo Bhoothva Vedasthikya Samanvitha: Kurvan Vai Nithyakarmani Yadhashakthi Sa Budhdhiman | Phalani Para Asadhya Vasudeva
Parathmani Shudhdhasathyo Bhavathyeva Yogaroodashcha Jayathe” Ithi ||
Vakshyathi Cha Bhagavan Sanathsujatha:
Shudhdhidhvarenaiva Moksha
Sadhanathvam “ Thadharththamuktham
Thapasaiva Karmana Thabhyamasau Punyamupaithi Vidhvan | Punyena Papam
Vinihathya Pashchath Sa Jayathe
Gnanavidheepithathma” “ Gnanena Chathmanamupaithi Vidhvan” Ithi | Nanu
Katham Sathva Shudhdhi Dhvarenaiva
Mokshasadhanathvam? Vinapi Sathvashudhdhi Gnanenaiva Moksha: Sidhdhyathyeva | Sathyam |
Gnanenaiva Moksha: Sidhdhyathi | Kim Thu
Thadheva Gnanam Sathva Shudhdhim Vina Nothpadhdhyatha Ithi
Vayam Bhrooma: | Thadha Choktham “ Gnanamuthpadhyathe Pumsam Kshayath Papasya Karmana:” Ithi Thadha
“ Aneka Janma Samsarachithe Papasamucchaye | Naksheena
Jayathe Pumsam Govindabimukhi Mathi: |
Janmathara Sahashreshu Thapo Dhyana Samadhibhi: Naranam Ksheenapapanam Krishne
Bhakthi: Prajayathe” Ithi |Thadha Choktham Bhagavatha “ Aneka Janma Samsidhdhasthatho Yathi
Paramgathim | Thapasvibhyoadhiko Yogi
Gnanibhyoapi Mathoadhika: Karmibhyashchadhiko Yogi Thasmadh Yogi
Bhavarjuna” Ithi | “Swe Swe Karmanyabiratha: Samsidhdhim Labathe Nara:
Swakarmaniratha: Sidhdhim Yadha Vindhathi Thathshrunu| Yatha: Pravriththir Bhoothanam Yena Sarvamidham Thatham
Swakarmana Thamabhyarchya Sidhdhim Vindhanthi Manava:” | Thadha Chaha Yajjavalkya: “ Thadha
Vipakvakarana Athmajjanasya Na Kshama:”
Ithi |Yasmath Vishudhdha Sathvasyaiva
Nithyanithya Vivekadhvarena
Moksha Sadhana Jjananishpaththi: Thasmath Saththva Shudhdhyarththam
Sarveshwaramudhdhishya Sarvani Vakmana: Kaya Lakshanani Shrauthasmarthani
Karmani Samachareth | Yavadhvishudhdha Saththva Ihamuthra Phalabhoga Virago
Yogaroodo Bhavathi | Thadha Cha Bhagavan “ Arurukshor Muneryogam Karma
Karanamuchyathe” Ithi | “ Sanyasasthu Mahabhaho Dhukhamapthumayogatha:” Ithi |
Thasya Lakshanamuktham “ Yadhahi Nedhriyarththeshu Na Karmasvanushajjathe | Sarva Sankalpa Sanyasi Yogaroodasthadhochyathe” Ithi |
Yasthu Punarevam Yajja Dhanadhina Vishudhdha Saththva Ihamuthra Phalabhoga Virago Yogaroodo
Bhavathi | Thasya Shama Yeva Karanam : Na Karma | Thadhachoktham “ Yogaroodasya Thasyaiva
Shama: Karanamuchyathe” Ithi ||
