Sri Sanath Sujatheeyam – Sri Mahabharath
– Sri Shankarabhashyam
Chapter – 6 – Bhashyam – 7 & 8 - The nature of the Supreme Bhramam
Sage Sanathkumare speaks “ Oh! Rajan, ‘ Pramadha’/carelessness,
negligence is the lack of knowledge of ‘self’,
or lack knowledge of all-pervasive Bhramam as a soul and the Jeeva gets
attached to the material welfare and bondage without the knowledge of its
impermanent nature. Virochana and the demons failed to realize that Bhramam due
to their Pramadham. The deities and Lord Indra with the state of ‘Apramadha’ which is the essence of Chith Anandha and Adhvatheeya, achieved the state of Bhramam. The Shruthi describes that the deities constantly worships
that supreme Bhramam resides as a soul in Jeeva, hence they have attained all their
wishes fulfilled and achieved all the glories in the three worlds. The Asuras
who has the nature to take immense pleasure in Bhoga and Vishayavasthu, ignore
the knowledge of ‘self’, constantly engages in various atrocities against the
Bhramavith/Bhrambootha/deities, got themselves drenched in the Bhoga and
Vishaya, all they had ‘body consciousness’/ ‘I consciousness’, therefore they
forgot to realize the presence of the Athman, and they constantly faced defeat,
eventually achieved Thiryak Yoni/Mrigayoni.”
Sage Sanathkumara continues “Oh! Rajan,
do not fall from the knowledge of ‘Athman’ and do not try to overpower it, our
ancestors did not do that, and whoever made an effort to oppose that ‘Athman’
were miserably failed. The Bhrihath Bhramanopanishad says the Jeeva who opposed
that ‘Athman’ has become birds, trees/herbs, Uraga/Sarpa. In the same manner,
the deities are ‘Athmavith’ who constantly contemplates and immerses in the
Athma/Bhramam, which has the nature of supreme bliss. The Suras are those who have
profound knowledge of all-pervasive Bhramam and engages in the constant
meditation and contemplation upon it, and the Soori’s were also known as Suras.
These Suras with the absence of Pramadha/ignorance, impurities, immersed in the
meditation upon that supreme Bhramam and attained union with it. They got freed
from the illusion and Ajjana/ignorance, with the knowledge of supreme Bhramam/Purusha/conscious
energy which is indestructible, and the destructible Prakrithi/cosmic energy.
Oh! Rajan, I shall describe “Nivriththa Mithya Gnanathathkarya’, the Vedanta
Thaththva is “Bhrama Sathyam Jagath Mithya”. Mithyagnan is the wrong notion
about the Prakrithi/attachment to people, fame, money, richness, wealth, etc. as
if they are going to be with the Jeeva till the end of Kalpa. This Mithyagnana
hurls the Jeeva into the vicious cycles of rebirths. Jeeva performs the Karma
to achieve the fruit of it; in fact, the Samsarachakra rotates with this kind of
act of Jeeva. The Mithyagnana is ‘Karana’ and the Samsara is ‘Karya’. The
Bhramajjyani who has profound knowledge of the ‘Karana and Karya’, performs the
deeds without the selfish motive and surrender them to the supreme Lord,
eventually gets freed from Karana and Karya.
Jeeva knows ‘Mrithyu’ is destruction/ruin, decay. I shall define the ‘Mrithyu’
is ‘Pramadham’/carelessness, negligence, ignorance. ‘Mrithyu’ does not consume
the Jeeva like the Vyagrah/tiger hunts its prey, ‘Mrithyu’ has no appearance, and
therefore I would say there is no ‘Mrithyu’.”
Dhritarashtra speaks “Oh! Mune,
Savithriupakhyana describes Lord Yama pulled out the thumb-sized Purusha who is
fastened by passion and love from the body of Sathyavan. Hence, how did we
say that ‘Mrithyu’/Yama has no appearance?”
Sage Sanathkumara speaks “Oh! Rajan, Yama
is immortal, he is different from ‘Mrithyu’, and he is Athmavasa and Amritha as
well. He rules the Kingdom of Pithrus, he is benevolent and auspicious to Shiva/fortunate
Jeeva, and extremely cruel to the Ashiva/inauspicious and unfortunate Jeeva.”
Pramadhath Swavabhika Bhramabhava
Prachyavanath Anathmethi Dheha Dhavathmavath Asura: Virochana
Prabhrithaya: Parabhavan
Parabhootha: Thadha Cha Shruthi:
“Anupalabhyathmanam” Ithyarabhya “ Deva
Va Asura Va The Parabhavishyanthi” Ithyenana| Thadha Apramadhath Swavabhika Chith Sadhanandha
Adhvatheeya Bhramathmana Avasthanath
Bhramabhootha: Surashcha
Indhradhaya: Thadha Cha Shruthi:
“ Tham Va Yetham Deva Athmanam Upasathe
Thasmashcha Thesham Sarve Loka:
Aptha: Sarve Cha Kama:” Ithyadhina | Athava
Asushu Praneshu Indhriye Shveva
Ramantha Ithyasura: Anathmavidho Vaishayika: Praninoasura: |The Swavabhika Bhramabhavamathikramya Anathmani
Dhehadhavathma Bhavamapanna: Parabhavan Thiryagadhiyonimapanna: | Thadha Cha
Bahvarucha Bhramanopanishath “ Thasmanna Pramadhyeththannatheeyanna
Hyathyayanpoorve Yoathyayamsthe Parabhabhuvu:” Ithyarabhya “ Ya Vai Tha Ima: Prajasthisro Athyayamayamsthanimani
Vayamsi Vangavagadhageshcharapadha:” Ithi | Thadha Swasminnathmanyeva Ramanthi
Ithyathmavidha: Sura: | Thadha Choktham “ Athmanyeva Rathiryesham Swasmin
Bhramani Chapale | The Sura Ithi
Vikhyatha: Soorayashcha Sura Matha:”
Ithi | The Apramadhath Swabhavika Bhramathmana Avasthanath Bhramabhootha:
Nivriththa Mithyajjana Thathkarya: Bhramaiva Samvriththa Ithyarththa: ||
Nanvanya Yeva Sarvajanthunam Upasamharako Mrithyu: Prasidhdha:
Kadhamuchyathe “ Pramadham Vai Mrithyumaham Bhraveemi” Ithi? Thathraha Na Vai Mrithyurithi | Na Vai Mrithyur Vyaghra
Iva Aththi Bhakshayathi Pranina: Yadhi Bhakshayeth Vyaghrasyeva
Asya Roopam Upalabhyetha: Na Cha Upalabhyathe | Thasman Nasthyeva Mrithyu:
||
Bhashyam – 8
Nanupalabhyathe Savithryupakhyane “ Atha Sathya Vatha: Kayath Pashabadhdham Vasham
Gatham | Angushtamathram Purusham Nishchakarsha
Yamo Balath” Ithi | Kathamuchyathe
Nasya Roopam Upalabhyatha Ithi?
Thathraha ||
Yamam Thveke Mrithyu Mathoanyamahurathma Vasamamritham
Bhramacharyam | Pithruloke
Rajyamanushasthi Deva: Shiva: Shivanam Ashivoashivanam ||
Yamam Thu Yeke Mrithyum Atha: Anyam
Athmavasam Amritham Ahu: Ayam Deva: Shivanam Shiva: Ashivanam Ashiva:
Pithruloke Rajyam Anushasthi ||
