Sri Sanathsujatheeyam – Sri Mahabharath
- Sri Shankarabhashyam – Bhashyam - 16–
Pramadha Karma is Mrithyu
Chapter 11 - Bhashyam - 16– Pramadha
Karma is Mrithyu
“Pramadham Vai Mrithyum”, Pramadha is the seed for the sufferings and miseries of the worldly existence, hence Pramadha
is the ‘Mrithyu’, and I did not quote Mrithyu as ‘Yama’. The
Vishayavishandha/Jeeva who is completely drenched in worldly matters, richness,
fame, money, wealth, possessions, and attachments to people, due to ignorance,
lack of knowledge of the supreme Bhramam resides as a soul in the Jeeva. The
Avidya/lack of knowledge of self causes to think of the Bhramam as a separate the concept from the Jeeva, the intellectuals who envisions that supreme Bhramam as
soul, and takes immense pleasure in the contemplation and meditation of that
eternal bliss/Athmarathi in solitude, I have pointed the ‘Mrithyu’ that causes
due to Pramadha/ignorance, negligence. The Vishayavishandha gets anxious about
the ‘Mrithyu’/Yama who is the Athmavasa, son of Vivaswan/Surya. Bhagavan Manu says “The King Yama who is the
son of Surya/ Vaivaswatha resides as supreme Bhramam in the Jeeva. If you have
no conflicts with that supreme Bhramam resides as Yama/Athman, the Jeeva need
not take a dip in the sacred Ganga to
get rid of their sins, the Jeeva who takes pleasure in the Athmarathi is beyond
Karma and Karana/free from sins, and need not visit the Kingdom of Kuru.” The
Amrithaththva/immortality is the strict following of Bhramacharya/celibate, and
performance of all those spiritual and religious rites prescribed in the
scriptures and Veda, according to Varnna and Ashrama Dharma. The practice of
constant contemplation and meditation upon that supreme Bhramam is
Bhramanishta/Athmarathi. The Katopanishadh says “The supreme Bhramam resides as
the soul is the sole witness, represents Madha and Amadha/cheerfulness and
cheerlessness is beyond the perception of mind and intellect, he is the supreme commander in the Pithruloka and Prithviloka provides auspiciousness to
the noble souls and inauspiciousness to the wicked and unfortunate souls.
Therefore he is the source of Shiva/auspiciousness and Ashiva/inauspicious as
well. Hence, the Pramadha is Mrithyu, derives from the absolute carelessness
and ignorance of the Jeeva. The Pramadha has various unpleasant forms as lust,
greed, desire, anger, pride, arrogance, etc.
Therefore the Jeeva with the impure intellect finds it almost impossible
to achieve the union with the ‘Athman’ which resides as a soul in the Jeeva.
Adhedhanim Prakrithamanusarama: Yasmath
Pramadha Yeva Sarvanarththa Beejam|
Thasmath Pramadham Vai Mrithyumaham
Bhraveemi | Na Yamam | Yamam Thu Puna: Yeke Vishayavishandha: Avidhyarooda :
Swathma Vyathikarekena Dhvitheeyam Pashyantho Mrithyum Atho Mayokthan Mrithyo:
Pramadhakhyath Anyam Mrithyuanantharam
Vaivaswatham Ahu: Athmavasam Athmani Budhdhau Vasathithyathmavasa: Tham |
Thadha Chaha Manu: “ YamoVaivaswatho
Raja Yasthavaisha Hridhisthitha: | Thena
Chedhavivadhasthe Ma Gangam Ma
Kuroon Gama:” Ithi | Amritham Amarana Dharmanam Bhramacharyam Bhramani
Swathmabhoothe Ramamanam
Bhramanishtamithyarththa: | Shruyathe
Kadvallishu “Kastham” Madhamadham Devam Madhanyo Jjathumarharthi” Ithi |
Kimcha, Pirthruloke Rajyamanushasthi
Deva: | Kadhamanushasthi? Shiva: Sukhapradha: Shivanam Punyakarmanam Ashiva:
Asukhapradha: Ashivanam Papakarmanam || Yevam Thavath “ Pramadham Vai Mrithyum” Ithi Mrithyo:
Swaroopam Nirdharitham | Adhedhaneem Thasyaiva
Karyathmanavasthanam Dharshayathi ||
Asyadhesha Ni: Sarathe Naranam | Krodha: Pramadho Moharoopashcha
Mrithyu: | Ahangathenaiva Charan Vimarga
Na Chathmano Yogamupaithi Kimchith ||
Yesha Mrithyu: Naranam Asyath Ni:sarathe | Sa Krodha: Pramadha: Moharoopashcha Bhavathi | Ahamgathenaiva Vimargan Charan Athmana: Yogam Kinchithapi Na Upaithi ||
