Chapter 27 - Bhashyam – 53 - 59 – Bhramajjyani/Athmavithth - The permanent wealth of a twice-born
Bhashyam – 53
The Mauni/Athmavithth who has perfect
control over sense, observes the vow of silence, contemplates upon the flawless
all-pervasive supreme Bhramam and remains in a state of ecstasy/Athmarathi. They do not chase after the
Bhauthikavasthu/material pleasures which has fleeting nature, and take pleasure
in the Athmarathi, in this way, the Athmavithth protects the Athman. The Jeeva
who constantly strives to achieve that supreme Bhramam, his Annam/grains/produces
is most suitable to serve the noble souls. The Bhramanishtabhootha Sadhanas
are Vasthram/clothes, Ajinam/fur of the animal, Kusham/sacred grass, Pusthakam/scriptures
and sacred texts are Bhramasvam, hence the Annadhatha/twice-born should
protect all these. The precious gem or exquisite ornaments of gold are not the
wealth of a twice-born Yogi. The Kusham/sacred
grasses, Dharbha, Valkalam/saffron robe, Chela/vasthram, are his wealth, and
the wealth of twice-born/Bhramin is Bhramasva. These types of
Bhramin/twice-born are eligible to serve meals to the Sajjanas/Sadhu/noble
souls.
Bhashyam – 54
I shall narrate the Samachara/practice of
Bhramavithth. The Bhramajjyani is ordained to perform Ajjathacharya/living in
secluded places and traveling to remote places, following strict rules and
austerities. The Bhramajjyani living in the middle of Jjyathi/relatives cannot
achieve spiritual progress.
Bhashyam – 55
The Bhramavithth should strictly follow
Ajjathacharya/Goodacharya, it is essential for spiritual progress. The
Jeeva who lives in the middle of Jjyathi/relatives, Puthra/children, Mithra/companion,
Kalathradhi/wife, wealth, richness, money, and possession, cannot achieve Siddhi.
Yogis discard all the worldly matters and bondage, performs strict austerities,
and lives Nigooda/places of unapproachable. The Shruthi says “Yogi should
strictly follow Nigoodacharya, abandoning family, Puthra, Mithra, Kalathradhi,
Vedanga, Yajjam, and Yajjopaveetham.”
Bhagavan Vashishta says “ The
Bhramajjyani do not differentiate Sajjana /noble and Dhurjjana/wicked,
Sathjana/righteous and Asathjana/immoral, or Ashrutha/no knowledge of Bhramam
and Bahurshrutha/abundance of knowledge or Suvriththa/Jeeva engaged in pious
dees or Dhurvriththa/engaged in immoral deeds. These Bhramajjyani definitely
understands the nature of all, but remains as Jada/lifeless, dispassionate to
all those types of Jeeva.” These type of
noble-souls with these practices of Gnananishtaprapthi achieves Moksha, hence
the Jeeva do not have the Jnananishta/strict observances of austerities to
achieve supreme wisdom or Vikshepabahulya/perfect control over sense do not
achieve Moksha.
The Bhramajjyani who strictly follow the
austerities take Charya/tour to the supreme Bhramam resides as soul, with the
knowledge of supreme Bhramam is Ajjatha/invisible, not perceivable,
Chakshuradhyavishayabhootha/is the cause for the functioning of Karma and Gnana
indriyas is beyond words and mind, Vachamagochara/which is not describable by
words, mind or deeds, it represents supreme knowledge, it is not perceivable
through Asanayadhi, it is Asamsprushta/it is not easily attainable, it is
Poorna Anandha Swaroopa/supreme bliss, it is all-pervasive resides as soul, it
is different from Prakrithi/Prithak Bhootha, it is different from destructible
Prakrithi and these Bhramavithth immerses in the Samadhi for several thousand
of years. The ignorant Jeeva takes pleasure in the Puthra, Mithra, Kalathradhi,
/richness, money, fame, etc. and takes pleasure in the worldly matters which
pleases the sense, consider themselves as fat, thin, beautiful, ugly, and
assumes “I am that and this, I am born in the clan of illustrious Bhramin,
Kshatriya or Vaishya, I am born speechless, blind, I belong to my family and
children, they are my relatives, they are my enemies, these are my wealth, etc.”
The Bhramavithth twice-born will not have any of the above thoughts and least
conscious about the people and material matters, and constantly take pleasure
in ‘Athmarathi’. The Shruthi says “The supreme Bhramam is not perceivable with
the eyes, but it is the sole source of eyes to identify the matters.” hence the
Jeeva should strive to achieve that supreme Bhramam in Ajjyatha/living in the remote.
The Jjyathi/wealth of Dhehi/body is Kama, Krodha, Lobha, Madha, Moha, Mathshcharya,
interest in worldly matters, and sense. Jeeva is the assemblage of that
impurities, and sense, take pleasure in the worldly matters and bondage, the ‘Athman’/Paramathma
is different from all those impurities, remain unblemished always, it is the sole
witness in the Jeeva. The Sthoolashareera is the body and Sookshmashareera is
the ‘Athman’ which is the sole witness, and it is the source of the functioning of the
body.
Bhashyam – 56
I shall describe the reason why the
Sthoola and Sookshmashareera are different.
The Sookshmashareera/Athman is Nirlinga/free from characteristics,
Achala/immovable has no death or birth, pure, and has no duality. The
twice-born is the closer to that truth of supreme Bhramam which free from
impurities, sinless, free from Vidhyavidhya Dhosha, free from Sarvadhvandha/all
kinds of dualities like Ashana/feeling free from hunger, Pipasa/thirst,
Shoka/grief, Moha/desires, Jara/aging, Mrithyu/death, Ushna/heat, Sukha/happiness,
Dhukha/sorrow. The supreme Bhramam resides as a soul in the Jeeva as Antharathma/soul,
Sarvanthara/all-pervasive, Sakshibhootha/sole witness of the Jeeva, is
incomparable and beyond description. Therefore, the Bhramavithth will not have
any differentiation of Dhurjjana/evil people and Sajjana/noble souls, good or
evil, Mana/respect or Avamana/disgrace, happiness, or sorrow.
Bhashyam – 57
The Bhramajjyani will not have the feeling of dualities, like Sukha and Dhukha, or good and evil. The ‘Athman’/soul
are free from impurities and dualities, it has neither birth nor death, and changeless,
hence, whoever wrongfully assumes the ‘Athman’ is not free from the body is
sinner/Athmapahari.
Bhashyam – 58 & 59
The supreme Bhramam is the essence of
wisdom, Nirlinga, Achala, pure, free from dualities, free from
afflictions, free from Jara, Marana, and it is Sath Chith, Anandha Swaroopa, it is ‘Adhvatheeya
Bhramam’, it is the sole witness, and it
is the source of the functioning of the mind, intellect, Ahamkara, Gnana,
Karmendhriyas, and Panchaprana. Jeeva
who consider the supreme Bhramam resides as soul/Athman in the living beings as
‘Kartha/doer, Bhoktha/eater, Sukhi/enjoys happiness, Dhukhi/undergoes grief, Sthoola/fat
, Krisha/thin, son, children, wife, family, relatives, companions, Kshathriya,
Brahmana etc. are ignorant, Anathmajja/who has no knowledge of Athman,
Athmachora/thief who has no knowledge of Athman, he is Athmapahari/stealer of
Athma. The Shruthi says “These Athmaghathi/ignorant Jeeva after death pushed to
the dark worlds inhabited by the vicious demons. After achieving Bhramanyam and
Bhramajjyanithva, Jeeva should not live like a Badhira/deaf or Mooka/dumb,
should strive to achieve that supreme Bhramam. Athmaghathi Jeeva will not
achieve liberation, he remains ‘Bhramaghathaka’.” Therefore, Bhramajjyani leaves interest in worldly matters; abandon
chasing after sensual pleasures and pleasing sense, attachment to families,
children, companions, wealth, fame, richness, etc. live in remote places
in utter isolation, constantly contemplate upon that supreme Bhramam and
immerses in the ‘Athmarathi’ which is beyond words or comparison.
Yo Va
Akadhayamanasya Thushneem
Bhoothasya Sarvopasamharam Krithva Poornanandhathmana Avasthithasya Athmanam Na Anu Samjwareth Na Thapayeth
Bhramasvam Nopahanyadh Va Bhramanishta
Sadhanabhootham Chelajinakusha Pusthakadhikam Nopahanyadh Va | Thadha
Choktham : “Rathna Hemadhikam Nasya
Yogina: Swam Prachakshathe Kusha Valkalacheladhyam Bhramasvam Yogino
Vidhu:” Ithi | Anyadhapi Bhramasvam Bhramanathvam Nopahanyadh Va Thadhannam
Thasyannam Sammatham Satham Bhojathvena ||
Bhashyam – 54
Punarapi Thasyaiva Samacharamaha –
Nithyamajjathacharya Ma Ithi
Manyetha Bhramana: | Jjatheenam Thu
Vasan Madhye Naiva Vindhetha Kinchana||
Nithyam Ajjathacharya Me Karththavyethi
Bhramano Manyetha | Jjatheenam Madhye Vasan Thu Kinchana Naiva Vindhathe ||
Bhashyam – 55
Nithyam Niyamena Ajjathacharya Gooda Me Mama Karththavyethi
Manyetha Bhramana: Bhramavith | Jjatheenam Puthra Mithra Kalathradheenam
Madhye Sannidhau Vasan Naiva Vindhetha Na
Prathipathyetha Kinchana Kinchithapi | Kashchanethi Kechith | Yogi
Naiva Vindhetha Puthra Mithra Kalathradhikam Parithyajya
Kevalam Swathmanishto Goodacharyo Bhavedhithyarththa: | Thadha Cha Shruthi:
“Kudumbam Puthradharashcha
Vedanganicha Sarvasha: Yajjam Yajjopaveetham Cha Thyakthva
Goodashcharenmuni:” Ithi | Thadha Chaha Bhavagan Vashishta: “Yanna Santham Na
Chasantham Nashrutham Na Bahushrutham Na Suvriththam Na Dhurvriththam Veda
Kashchith Sa Bhramana: |Janannapu Cha Medhavi Jadavanloka Achareth” Ithi
|Edhrishasyaiva Jjananishta Prapthi
Lakshano Moksha: Nanyasya
Vikshepabahulyadhithi Bhava: | Adhava “Nithyamajjathacharya Me Ajjathe
Chakshuradhya Vishayabhoothe
Vachamagochare Anudhithanasthamitha Jjanathmanavasthithe
Sarvanthare Prayagbhoothe Bhramanicharya Nishta
Samadhi Lakshana Me Mama Karththavya | Na Parag Bhootha Dhehendhriya
Puthra Mithra Kalathradhau Sthooloham Krishoham Gacchami Thishtami Kliba: Kana:
Mooko Badhira: Amushya Puthroasya Naptha
Bhramanoaham Kshathriyoaham Bharya Me
Puthro Me Vibhavo Me Snigdha Bandhu Suhridha: Ithyevamathmika
Karththavya” Ithi Manyetha Bhramano
Bhramavith | Thadha Cha Shruthi: “Yath Chakshusha Na Pashyathi Yena Chakshushi Pashyathi Thadheva Bhrama” Ithi |
Yasmadhdevamajjatha Yeva Bhramani Nishta Karththavya Thasmath Jjatheenam “Krodhamanadhayo Dhosha:
Vishayashchendhriyani Cha | Yetha Yeva Samakhyatha: Jjathayo Dhehinasthava”|
Itheendhriyadheenam Jjathishabdhena Ukthathvath Indhriyadheenam Madhye Vasan Pashyan Shrunvan Sprushan Jighran
Gacchan Ashnan Manyamano Vijannapi Naivamathmanam Pramathradhiroopena Vindhetha
Prathipadhyetha|Thath Sakshithvadhathmana: | Thadha Cha Shruthi: “ Adha
Yo Vedhedham Jighraneethi Sa Athma”
Ithi| DhehaDhvayatha Dharmanathmathvena Na Grihneeyadhithyarththa: ||
Bhashyam - 56
Kasmath Punarevam Na Grihyathe Ithi Athraha
|
Kohyevamantharathmanam Bhramano
Manthumarhathi | Nirlingamachalam Shudhdham Sarva Dhvandha Vivarjitham ||
Ko Hi Nirlingam Achalam Shudhdham Sarva
Dhvandha Vivarjitham Antharathmanam Yevam Bhramana: Manthum Arhathi?
Bhashyam - 57
Ko Hi Nirlingam Sthoola Sookshma
Vivarjitham Achalam Kriya
Karthradhishoonyam Shudhdham Avidhya Dhosharahitham Sarvadhvandha Vivarjitham
Ashanaya Pipasa Shoka Moha Jara Mrithyu Sheethoshna Sukhadhukhadhi
Dharmavivarjitham Antharathmanam Sarvantharam Pramathradhi Sakshinam Athmanam
Manavishayabhootham Yevam Ukthena
Prakarena Dheha
Dhvayathadharmathaya ‘ Sthooloham Krishoham Gacchami Pashyami Mooko Badhira:
Kana: Sukhyaham Dhukhyaham” Ithi Bhramana: San
Arhathi Manthum? Thadha Sathi
Bhramanathvameva Heeyethethyarththa: |
Vakshyathi Cha “Ya Yeva
Sathyannapaithi Sa Jjyeyo Bhramanasthvaya” Ithi ||
Bhashyam – 58
Yasthvevam Manuthe Sa Papeeyanithyaha |
Yonyadha Santhamathmanam Manyadha Prathipadhyathe | Kim Thena Na Kritham Papam Chorenathmapaharina ||
Ya
Anyadha Santhamathmanam Anyadha
Prathipadhyathe Chorena Athmapaharine
Thena Kim Papam Na Kritham?
Bhashyam – 59
Yonyadha
Santhamathmanam Jjanathmana Nirlingam Amalam shudhdham Sarvadhvandha
Vivarjitham Chith Sadhanandha Adhvatheeya
Bhramathmana Santham Swamathmanam Anyadha Dhehadhvaya Thadhdharmathmakathaya “Karththa Bhoktha Sukhi Dhu:khi Sthooloaham Krishoham
Amushya Puthrosya Naptha
Bhramanoaham Kshathriyoahm” Ithyevathmana Prathipadhyathe | Kim Thena
Moorkhena Athmavidha Athmachorena Athmapa Harina Na Kritham Papam | Mahapathakadhi Sarvam
Thenaiva Krithamithyarththa: | Thadha
Cha Shruthi: “Asurya Nama The Loka
Andhena Thamasavritha: | Thamsthe Prethyabhigacchanthi Ye Ke Chathmahano
Jana:” Ithi | Thadha Choktham
“Bhramanyam Prapya Lokesmin Mooko
Badhiro Bhaveth | Napakramathi Samsarath Sa Khalu Bhramaghathaka:” Ithi |
Thasmadh Vishaya Bhootha Dheha
Indhriyadhishu Athmabhavam Parithyajya Ajjatha
Yeva Vagadhya Gochare Paramathmani Nishta Karthavyethyarththa: ||
