Chapter 28 - Bhashyam – 60 - 69 – Bhramana,
Bhramavithth, & Kavi/ Bhramavithth is the absolute Bhramam
Bhashyam - 60
I shall narrate about the Jeeva who
consider the ‘Athman’ as ‘Dheha’ and Indhriya/sense and what would happen to
them in the Ihaloka and Paraloka as well. The twice-born/Bhramana Bhramavithth
who have no interest in worldly matters or bondage that has fleeting nature,
remains unwearied/free from afflictions, and these Jeevas are
Nirupadhrava/harmless, and benevolent, are known as Bhramavithth and Kavi.
Bhashyam – 61
The Jeeva who do not take interest in
money, richness, wealth, fame, family, children, relative, wife, and companion
are Anadhatha/do not chase after material welfare or pleasures, do not consider
the body or the sense is ‘Athman’, remains serene, free from the afflictions
of worldly existence, do not get anxious or wearied, performs all those Karma
with the body and sense as a part of Dharma without getting attached to it. The Shruthi
says “hunger, thirst, Prana, Shoka, and Moha is the nature of mind and the Jara
and Marana is the nature of the body. The supreme Bhramam/Athman is free from
all those mentioned above.” The Bhramavithth with the knowledge of the supreme
Bramham/knowledge of Dhehadhvaya such as Dheha/body and Athman are different,
performs all the Dharmic rites without expecting fruitful results, performs
the tasks as Eshwaraththam remains free from anguish, weariness, and grief.
The impurities like Kama, Krodha, Lobha, Madha, Moha, and Mathshcharyas are
hindrance to a Sadhaka, the Jeeva free from all those impurities called ‘Nirbadha’
‘Nirupadhrava’. The learned, wise, noble soul remain as Shishta/polite and
eminent, remains humble and they do not act like a Jjyani, they continued to
remain as a ‘Jada’/unwise, is the twice-born Bhramavithth and Kavi.
Bhashyam –62
I shall speak of Agoodacharinam/Jeeva who
has no interest in lives in an isolated place, remains in the open, and yearns to
get attractions from all is unethical, these kinds of Jeeva are considered disrespectful
according to Shashthra. The Jeeva who prefers to be in the open, strives to get
attracted by all is like the ‘child consuming its own vomit’./Yadha Bala
Vanthamashnanthi’. In this way, the twice-born attained knowledge in Veda and
Shathras, remains in the crowd of people, without considering Goodacharya, are
like the ‘Yadha Bala Vanthamashnanthi’. It would cause hindrance in achieving
that supreme Bhramam resides as a soul in the Jeeva, which is eternal bliss and
free from afflictions of worldly existence.
Bhashyam –63
“Mooda/ignorant is called ‘child’/Bala, the dog also called ‘Mooda’/child. The twice-born, who do not follow Goodacharya even
after achieving profound knowledge in Veda, Shasthra, and Purana, take pride in
their knowledge, yearn for fame and richness, and engages in self-praise,
and remains in the crowd of the people/Agoodachari, are consuming their own
vomit. These types of twice-born are considered as Mooda, Shvan, Bala, they
proclaim themselves as Bhramavithth/knower of all-pervasive Bhramam, this arrogant and disrespectful act would keep them away from the supreme bliss,
they continue to consume their own vomit that would cause Abhoothi/miseries,
Ananrththa/troubles. Hence, the twice-born Bhramavithth should sincerely follow
Goodacharya/living in the remote and contemplate upon that supreme Bhramam in
isolation, with perfect control over sense, live like Ajjya.
Bhramavithth is the absolute Bhramam
Bhashyam – 64
I shall describe the nature of Yogi, well
praised in the scriptures. The Yogis are from Viththeshana and
Puthreshana,/free from the interest in the worldly matters and bondage like
wealth, fame, richness, families, wife, children, companion, etc. remain Anadya
in life, will have profound knowledge in
Shashthras and Puranas, live in remote places in utter isolation, they are
unapproachable, difficult to break or agitate
them. These Yogis lives in absolute bliss are supreme Bhramam.
Bhashyam - 65, 66, 67
These Yogis are distant from the Jaya,
Puthra, Dhanam,/Puthreshana and Viththeshana, will not have an interest in worldly
matters and bondage, they are Adya in Veda, Vedantha, Meemamsa,/six auxiliaries
of Veda/Vedanga, and are the essence of the Veda, they strictly follow
Ahimsa/non-violence, Sathyam/truthfulness, Astheya/hate stealing and abuses,
Aparigraha/practices renunciation, and Bhramacharya/celibacy. These Yogi spend an entire life in Samadhisadhana/contemplation upon that supreme Bhramam,
meditation and Yogic practices, hence they remain inaccessible,
unapproachable, and unbreakable. These Yogis are inseparable from that supreme
Bramham, eventually get transformed as ‘Bhramam’ with the constant practices of
meditation, contemplation, strict austerities, and Sadhana.
Bhashyam - 68
I shall describe the splendor of
Bhramavithth who has attained union with the supreme Bhramam with the constant
practice of austerities and meditation. The Svishtakrith/who are engaged in the
fire sacrifices, and the veneration of favorite deities, are not equivalent to
Bhramavithth, or do not achieve union with that deity worshiped.
Bhashyam - 69
The Svishtakrith and Sarvadevathayaji,
who constantly worship Agni, and Sarvadevatha are not equivalent to
Bhramajjyani. The Svishtakrith is described as the twice-born who engaged in
the performance of spiritual and religious deeds in a perfect manner, as
desired to them, there is no surprise in it. The Shruthi says ‘the twice-born
who performs the ‘Svishta’ is ‘Svishtakrith’. The Yajamana who performs the fire
sacrifices, to please a particular deity/favorite deity, and offer oblations to
please that deity, are Havishprathiyogi/take part in the Havish, and Havirbhoktha/consumer
of Havish, the splendor of that deity cannot be equivalent to the Bhramavithth.
The Mokshadharma describes Dhvijoththama/eminent twice-born who has profound
knowledge in Veda and Vedanga, performs spiritual and religious deeds reciting
the Vedic chants are not equivalent to Bhramavithth. Hence, Bhagavan Manu says
there is no Bhootha/living being is superior to a Bhramajjyani.
Bhashyam – 60
Anyadha
Dhehendhriya Thadharththamananupashyatha: Kim Bhavatheethyatha Aha |
Ashrantha: Syadhanadhatha Sammatho Nirupadhrava: | Shishto Na Shistavath
Sa Syadh Bhramano Bhramavith
Kavi: ||
Ya: Anadhatha Sa Ashrantha: Syath | Nirpadhrava: Sammatha:
Shishta: Sa Shishtavannsyath | Sa Bhramana: Bhramavith Kavi: Bhavathi ||
Bhashyam – 61
Ya: Anadhatha Anathma
Bhootha Dhehendhriyathadharman
Athmathvena Nopadhaththe| Sa: Purusha: Ashrantha: Syath Samsara Shramayuktho Na Bhaveth |
Ashanayadhe: Dhehadhi Dharmathvath | Thadha Cha Shruthi: “Ashanaya Pipase Pranasya Shoka Mohau Manaso Jara Marane Shareerasya” Ithi | Dheha
Dhvayadhyase Hi Thadhdharmadhyaso
Bhavathi | Yevamashranthathaya Nirupadhrava: Bhavathi | Krodha Harsha Lobha Mohadhayo Antharaya: Upadhrava;
Thadhdheeno Nirupadhrava: Sa Sammatha :
Shishtathvena Vidhvadhbhi: Sammatha: Shishtavanna Syath Nachareth Jadavacchareth Bhramano Bhramavith
Kavi: |
Bhashyam – 62
Idhaneem Agoodacharinam Kuthsayannaha |
Ye Yadha Vanthamashnanthi Bala Nithyamabhoothaye | Yevam The
Vanthamashnanthi Swa Veeryasyopa Bhojanath ||
Yadha
Balavanthamashnanthi Yevam Ye Shishta
Agoodacharina: Varththanthe | The
Swa Veeryasyopa Bhojanathvanthamashnanthi Idham Nithyam Abhoothaye Bhavathi ||
Bhashyam – 63
“Moodo Bala Ithi Proktha: Shva Cha Bala Ithi Smritha:” Ithi Dharshanath
Yadha Bala Shvano Va Moodo Vavantham Udhgeernnamashnanthi | Yevam Ye Shishta Bhramavidha: Swamahathmyam Khyapayantha: Agoodacharino
Varththanthe The Vantham Udhgeernnam Ashnanthi Swa Veerasyopa Bhojanath |
Yadhidhamvanthashanam Thadhidham Abhoothaye Anarththayaiva Ithyarththa: |
Asmath Gooda: Sannashishtavadheva Samachareth Ithyarththa: ||
Bhashyam –64
Idhaneem
Agoodacharinam Kuthasayannaha|
Ye Yadha Vanthamashnanthi Bala Nithyamabhoothaye
|Yevam The Vanthamashnanthi Swa veerasyopa Bhojanath ||
Yadha Bala Vanthamashnanthi Yevam Ye
Shishta Agoodacharina: Varththanthe |
The Swa Veerasyopa
BhojanathVanthamashnanthi Idham Nithyam Abhoothaye Bhavathi ||
Bhashyam – 65
“Moodo Bala Ithi Proktha: Shva Cha Bala Ithi Smritha:” Ithi Dharshanath
Yadha Bala Shvano Va Moodo Va Vantham Udhgeernnamashnanthi | Yevam Ye
Shishta Bhramavidha: Swamahthmyam Khyapayantha: Agoodacharino Varththanthe | The Vantham Udhgeernnam Ashnanthi Swa
Veeryasyopa Bhojanath | Yadhidham Vanthashanam Thadhidham Abhoothaye Anarththayaiva Ithyarththa: | Asmath Gooda:
Sannashishtavadheva Samachareth
Ithyarththa:”||
Bhashyam - 66
Bhramavithth is the supreme Bhramam
Idhaneem Yoginam Prashamsannaha |
Anadya Manushe Viththe Adya Vedheshu Ye Dhvija: | The
Dhurdharsha Dhushprakampya Vidhyaththan
Bhramanasthanum ||
Manushe Viththe Anadya: Vedeshu Adya: Cha
Ye Dhvija: The Dhurdhdharsha: Dhush Prakampyashcha Bhavanthi | Than Bhramana: Thanu Vidhyath ||
Bhashyam - 67
Anadya: Abahumatha: Asakththathmana:
Manushe Viththe Jaya Puthra Viththadhishu Adya: Vedeshu Veda
Prathipadhyahimsasathyastheya Parigraha Bhramacharya Samadhi Sadhaneshu Ye Dhvija:
| The Dhurdhdharsha Dhushprakampya: Vidhyaththan Bhramana: Thanum
Bhramaswaroop Bhoothan Vidhyath Ithyarththa: ||
Bhashyam – 68
Kincha
Bhramavinmahimaishai: |
Sarvan Svishtakritho Devan Vidhyadhya Iha
Kashchana | Na Samano Bhramanasya Yasmin Prayathathe Swayam ||
Swishtakritha: Sarvan Devan Ya: Kashchana Iha Vidhyath Sa Bhramanasya Samano Na Bhavathi | Yasmin Swayam
Prayathathe Sa Devopi Na Samana: Syath ||
Bhashyam – 69
Sarvan Agnyadheen Svishtakritha: Sushtu Ishtam Kurvantheethi |
Thadha Cha Shruthi: “Svishtam Kurvan Swishtakrith” Ithi | Devan
Prathyekamudhdhishya Thyagarththam Vidhyath Ya Iha Kashchana Sarvadevathayajyapi
Bhramanasya Na Samana: Bhramanena
Bhramavidha Na Samana: Ithyarththa: | Naithadhashcharyam Yasmin Devatha
Visheshe Havisha Udhdhesha Thyagena
Phalarththam Prayathathe Swayam Yajamana: “Idhamagneya Idhamidhraya” Ithi Soapi Havish
Prathiyogi Devatha Vishesha: Na Samano Bhramavidha Kumu Vakthavyam Devapashur
Yajamano Na Samana Ithi | Thadha Cha
Mokshadharme “Bhramanasya Na Sadhrishye Varththathe Sopi Kim Puna: | Ijyathe Yena Manthrena
Yajamano Dhvijoththama:” Ithi | Thadha Chaha Bhagavan Manu: “Bhramavidhbhya:
Param Bhootham Na Kinchithidhiha Vidhyathe” Ithi ||
