Sri Sanath Sujatheeyam – Sri Mahabharath
– Sri Shankarabhashyam
Chapter – 6 – Bhashyam – 9 & 10 - Gnanam
Moksha Sadhanam
Sage Sanathkumara speaks “ Oh!
Rajan, Lord Yama has a specific
appearance, but Mrithyu has no appearance. I shall answer your queries to who
is Mrithyu? Oh! Rajan, Mrithyu is Pramadham/ignorance, carelessness, negligence,
Avidya. The Shruthi strongly affirms that the lack of knowledge of that
all-pervasive Bhramam resides as soul, is eternal, unblemished, pure, and free
from Janma, Jara, and Marana, is the source of the functioning of Prana, mind,
intellect, Ahamkara, Karma, and Gnaendriyas, would cause a huge
Vinasha/destruction to the Jeeva and it is
called Mrithyu. The Bhrihadharanyaka Upanishad describes the Pramadha is the
Ajjana which is Mrithyu. Mrithyu is Thamas/darkness of ignorance and brilliance
is Amarathva/knowledge of all-pervasive Bhramam. Therefore, Ajjana is Maranam
and Gnana is Amarathvam. Pramadha in the Jeeva causes impurities, ego, lust,
desire, pride, and jealousy, ultimately the Jeeva forces to commit various
sins, and even some of the sins/Mahapapa has no atonement at all. Hence, Jeeva
should be cautious always, should not be prey to Pramadha/ignorance. The supreme Bhramam is Chith Sadhanandha
Adhvatheeya Paramathma resides as a soul in Jeeva, the fortunate Jeeva constantly
meditate and contemplate upon that supreme Bhramam and achieve union with it.
The Gnana/pure wisdom is completely covered by the Agnana/ignorance, therefore
the Jeeva hurls into the vicious cycles of repeated births, with its endless
desires and attachment to people, money, wealth, fame, etc.”
Bhashyam – 10 - Gnanam Moksha Sadhanam
Sage Sanathkumara speaks “ Oh! Rajan, Pramadha
is Mrithyu and Apramadha is Amarathva. The supreme wisdom is Nithyasidhdha and
Nithyapraptha, it is not Karmasadhya or Karmapraptha. The glories of Bhramajjyani
is eternal, it neither increases nor decreases with the performance of the Karma.
The Bhramavithth, Bhramajjyani is Bhramam. The Shruthi affirms that the sins
do not touch the Bhramajjyani, the knower of that all-pervasive Bhramam is
the conqueror of death/Athimrithyu, becomes Amara/immortal. Oh! Rajan, there is
no other means to achieve union with that supreme Bhramam or to achieve that
Paramapadham, the Gnana is the one and only essential tool for it. The Shruthi
inspires the fortunate and courageous twice-born to achieve that Bhramam and
achieve the greatest of the piousness ‘Moksha’, hence Shruthi describes the
Gnana/supreme wisdom as the Mokshasadhanam. It is impossible to attain that
supreme Bhramam which is beyond the perception of Chakshu/eyes, words, or
Indriyas or Tapas or Karma. The pure wisdom only could remove the impurities in
the Jeeva, with the constant practice of meditation and contemplation upon that
Bramham, the Jeeva achieves union with that Bhramam. Therefore, I strongly
affirm that 'Gnana is the Mokshasadhanam’. Oh! Kshatriya, the Karma yields
the fruits of it that has impermanent nature. In this way, the Jeeva continues
to perform various Karma yearning for the fruitful results and hurls into the Samsara,
the Gnani does not get scared of ‘Mrithyu’. The Mokshadharma describes the Jeeva fastens
with the various Karma, and get released with the supreme knowledge, hence the
Yathi’s /Sathyadharshi does not engage in the Karma. Gnana is the superior
Yajja, it is not like Yajja. Gnana could remove all the afflictions and turbulence
of the Jeeva, not with the Yajja. The
Vedacharya Bhagavan Manu strongly recommends Gnana as the Mokshasadhana,
advises ‘Sarva Karma Parithyaga’. Therefore, the twice-born should engage in
the process of learning Athmajjyana, Shamam, Dhamam, and Vedabhyasa, leaving the performance
of all those Karma yearnings for its fruitful results.”
Bhagavan Parameshwara speaks “ Gnana
is Apavargaphalapradham, Apavarga is
Moksha. Therefore the Jeeva should strive hard to achieve that pure and
Kaivalyasadhana, should learn scriptures that describe the supreme knowledge
and put them into practice in their lives. The supreme Bhramam resides as the soul
is Yeka/has no dual forms, all-pervasive, it is supreme bliss and it is the
essence of wisdom, it is pure and eternal as well. This is the Sankhya philosophy
and it is the supreme knowledge as well. Hence the Moksha is described as Amala/pure, Kaivalya and Bhramam, whoever
sincerely follows that supreme philosophy and take shelter in it, and constantly
engages in the contemplation and meditation, with the realization of ‘self’ and
‘oneness-in-all’ becomes the Mahathma/Yathi attains unions with me.”
Sathyam Upalabhyathe | Thadhapi Nasau
Sakshan Mrithyu: | Kastharhi? Ya: Pramadhakhyo Mrithyu: Ajjanam Sa Yeva Sakshath Vinasha Hethuthvath
| Thadha Ajjanasya Vinasha
Hethuthvam Shruyathe “ Na Chedhihavedhinmahathi Vinashti:” Ithi |
Bhrihadharanyake Pramadhakhyasya
Jjanasya Sakshan Mrithyu: Thvam Dharshitham | “Mrithyurvai Thamo Jyothiramritham” Ithi | Yasmath
Pramadha Yeva Sakshath Sarvanarththa
Beejam Thasmann Pramadhyetha Chith Sadhanandha Adhvatheeya Bhrama Bhavena Avathishtetha Ithyarththa: |
Thadha Chajjanasya Bandha Hethuthvam Vijjanasya Mokshahethuthva Muktham Bhagavatha – “
Ajjanenavritham Jjanam Thena Muhyanthi
Janthava:” Ithi ||
Bhashyam – 10 - Gnanam Moksha Sadhanam
Yasmath Pramadha Yeva Mrithyu: Apramadho
Amrithathvam Atha Yeva Na Karmasadhyam Napi Karmaprapyam:
Nithyasidhdhathvath Nithya
Prapthathvaccha | Thadha Cha Shruthi: “
Yesha Nithyo Mahima Bhramanasya
Na Karmana Vardhathe No Kaneeyan | Thasyaiva Syath Padhaviththam Vidhithva Na Lipyathe
Karmane Papakena” Ithi |
Thadha “Thameva Vidhithva
Athi Mrithyumethi Nanya: Pandha
Vidhyatheayanaya” “ Thameva
Dheero Vijjaya Prajjam Kurveetha Bhramana:” Ithi Jjanasyaiva
Moksha Sadhanathvam Dharshitham |
Thadha “ Na Chakshusha
Grihyathe Napi Vacha Nanyair Devaisthapasa Karmana Va | Jjana Prasadhena Vishudhdha
Sathvasthathasthu Tham Pashyathe
Nishkalam Dhyamana:” Ithi |Vakshyathi Cha Bhagavan Jjanasyaiva Mokshasadhanathvam “ Anthavantha:
Kshathriya The Jayanthi Lokan Jana:
Karmana Nirmithena” Ithi “ Yekam Mrithyum Jayamanam Vidhithva
Jjanena Thishtanna Bibhethi Mrithyo:”
Ithi Cha | Thadha Cha Mokshadharme “Karmane Badhyathe Janthur Vidhya Cha Vimuchyathe | Thasmath
Karma Na Kurvanthi Yathaya: Paradharshina:” Ithi | Jjanam Vishishtam Na
Thadha Hi Yajja Jjanena
Durgam Tharathe Na Yajjai:” Ithi
Cha | Thadha Cha Jjanasyaiva Moksha Sadhanathvam Manyamana: Sarva Karma Parithyagamaha Bhagavan Vedacharyo Manu: | “Yadhokthanyapi Karmani Parihapya
Dhvijoththama: Athmajjane Shame Cha Syath Vedabhyase Cha
Yathnavan” Ithi |Thadhaha
Bhagavan Parameshwara: “Jjanam Thu Kevalam Samyagapavarga Phalapradham |
Thasmath Bhavathbhirvimalam Jjanam Kaivalyasadhanam | Vijjathavyam
Prayathnena Shrothavyam
Dhrishyameva Cha | Yeka:
Sarvathragohyathma Kevalashchithi
Mathraka: | Anandho Nirmalo Nithya: Syadhethathsyankhya Dharshanam | Yetha
Deva Param Jjanamethanmoksho Anugeeyathe | Yethath
Kaivalyamamalam Bhramabhavashcha
Varnnitha: | Ashrithya Thath
Param Thaththvam Thasminnashtasthath Parayana: | Gacchanthi Mam Mahathmano Yathayo Veethamathsara:” Ithi ||
