Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - 1 The practice of vow of silence/Maunam – The nature of Veda

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam  - Chapter-2 - 1 The practice of vow of silence/Maunam – The nature of Veda

 

Chapter 2 - 1  - Bhashyam – The practice of vow of silence/Maunam – The nature of Veda

 

King Dhritarashtra after listening to the splendor of Mauna Mahathmyam/Vow of silence speaks to Bhagavan Sanathkumara “Oh! Mahamune, who can perform the ‘vow of silence’? How to perform the vow of ‘silence’? And kindly narrate them in detail, Oh! Vidhvan, the noble practices the state of ‘silence’ which is the tool for achieving that supreme Bhramam is called ‘Maunam’, Is that another technique to achieve the supreme Bhramam? Who are eligible to perform the ‘Vow of silence’?  Is the practice of vow of silence and the nature of Athman are the same? Where do the ascetics perform the vow of silence?”

 

Sage Sanathkumara speaks “ The intellectuals and noble souls performs the vow of silence to achieve that supreme Bhramam which is eulogized by Veda/Dhvani/Shabdha, in fact, the Paramathman is the essence of Veda, hence the noble souls perform silence to achieve that Shabdha Bhramam, with the practice of silence. The Shabdhabhramam/Veda does not keep the mind and intellect gets wedged on it, so the practice of ‘silence’ has become necessary to achieve the nature of Paramathaman which is silence. The supreme Bhramam is beyond words/Veda, and the practice of silence is the ‘Bhramam’. The nature of Paramathman is the essence of Shabdhabhramam/Veda, it is initiated from that supreme Bhramam, Veda eulogizes that supreme Bhramam which is beyond words, mind, and deeds. The supreme Bhramam/Paramathma is the essence of ‘Pranava’, Vedashabdhaprathipadhyavasthu, Samvithroopa/supreme consciousness, resides as a soul in the Jeeva. If the Paramathman is beyond Vachamagochara/words, deeds, and intellect, how did we understand it is supreme consciousness? Oh! Rajan, listen to me carefully, the Shruthi, Smrithi, and Purana describes the ‘Athman’/Paramathma as ‘Jyothirmaya’/supreme brilliance, it is the source of the functioning of Prana, mind, intellect, Ahamkara, Karma and Gnanendhriya,  and Panchaprana. ‘The Paramathman resides as the soul is ‘self-illuminating’ is the source of the functioning of the above-said functioning in the Jeeva. Shruthi says “The Yathi who have destroyed the impurities of the mind/Kama, Krodha, Lobha, Madha, Moha, Mathshcharya, with the constant meditation and contemplation upon that supreme Bhramam, the vow of silence, and strict austerities envision the all-pervasive Bhramam as Jyothirmaya, which is free from impurities and afflictions.” Bhagavan says “The Paramathma is Thamasa: Para/beyond Thamasik nature, it is the self-illuminating supreme brilliance, and the source of the functioning  of Prana, mind, intellect, Ahamkara, Panchaprana, Karma, and Gnaendhriya in the Jeeva.”

 

Veda Swabhava/ The nature of Veda

 

Dhritharashtra requests Maharishi Sanathkumara “Oh! Mahamune, the Dhvija/ twice-born who is profound in Rig, Yajur, Sama, Veda get afflicted with the sin of the Papakarma or not? Will they get washed away from the sins with the recitation of the Veda? kindly describe the nature of Veda.”

 

Sage Sanathkumara speaks “Oh! Kshatriya, the Dvija/twice-born who is profound in Rig, Yajur, Sama Veda, cannot getaway from the sins committed, the Veda Adhyayana/the practice of recitation of Veda would not protect him from the sins committed, and he cannot get away from the punishments of the sins. Hence, the Dhvija who is engaged in Papakarma, and simultaneously performs the Veda Adhyayana, cannot get protected from the Prathishidhdhakarma/unwarranted or unjustifiable deeds. Therefore, do not keep a wrong perception that the Vedadhyana would protect the Dhvija from the Papakarma/sinful deeds. The Dhvija soaked in illusion will not get escaped from ‘Vrijina’/ wickedness, Chandhass are Mayavi, like the Jathapaksha Shakuntha/little birdie achieves wings discards its ‘needa/nest’ forever, in the same way, these Chandhass would discard the Dhvija.”

 

The Chandhass will not  protect the Dhvija/twice-born who is Nasthika/dis-believer of Veda and Vedic rites, Papakari/Jeeva engaged in sinful and immoral deeds, Adheethaveda/twice-born who has no knowledge of Veda, or Dvija who is profound in Vedarththa, got wedged in the Maya/illusion,  Dharmadhvajin, Mithyachari/follows Karma out of ignorance. The Chandhass would discard the twice-born at the time of death, like the little birdie leaves the nest and its parents immediately after the growth of its wings. Unfortunately, it would not bring any ‘Purusharththa’ to the twice-born who practiced Vedadhyana all his life, and engaged in sinful deeds.

 

Bhashyam

“Ayam  Manasya” Ithyadhitha  Maunamahathmyam Pradharshitham Shruthva  Praha Dhritharashtra –

Dhritharashtra Uvacha –

Kasyaisha Mauna: Katharannu Maunam| Prabhoohi Vidhvanniha  Maunabhavam | Maunena Vidhvanupayathi Maunam | Kadham Mune  Maunamihacharanthi||

Bhashyam –

Kasya  Keedhrishasya  Yesha  Poorvoktho Vakyadhuparathilakshano Mauna: Bhavathi | Katharannu Yethayor Sambhashana Athmaswaroopayo: Maunam Prabhoohi | Oh! Vidhvan, Iha Maunabhavam Maunasya  Swabhavam Maunena Thooshnimbhavena  Vidhvanupayathi Maunam Bhrama Ahosvidhanyena? Kadham Mune  Maunamihachanranthi? ||

 

Bhasyam –

Yevam Prishta: Praha Bhagavan

Sanathkumara Uvacha –

Yatho Na Veda  Manasa  Sahainamanu Pravishyanthi Thathoadha Maunam | Yathroththitho Veda Shabdhasthadhayam Sa  Thanmayathvena Vibhathi Rajan ||

Yatha: Veda : Manasa  Saha Yenam Na Anupravishyanthi Thathoadha Maunam | Oh! Rajan, Yathra Uththitha: Vedashabdha: Thadha Ayam Sa  Thanmayathvena  Vibhathi ||

 

Bhashyam –

Yatha: Yasmath Veda Manasa  Saha Yenam Paramathmanam Na  Anupravishyanthi Thadha Cha Shruthi: “Yatho Vacho Nivarththanthe Aprapya Manasa  Saha” Ithi | Thatha: Thasmadeva Karanath Sa Yeva  Vachamagochara: Paramathma Maunam | Yadhyevam Kim Lakshanastharhi Paramathma? Athraha Yathroththitho Vedashabdha: Yasmin Arththe Nimiththabhoothe  Samuththitho Vedashabdha: Shasthradhikaranam Bhramethyarththa: | Adhava Yasmin Samvedhanakhya Uththitho Vachakathvena  Prayuktho Vedashabdha Ithyarththa: |Thadha Vedashabdha Prathipadhya: Samvidhroopa: Ayam Paramathma| Yadhi  Vachamagochara: Paramathma Kadhamethadhavagamyathe Samvidhroopa: Paramathmethi? Thathraha Sa Paramathma Thanmayathvena  Jyothirmayathvena  Asmakam Vibhathi Rajan | Yevamevasmakanubhava:  Nathravishwasa: Karthavya Ithyarththa: | Adhava Shruthi Smrithi Ithihasa Puranadhishu Jyothirmayathvena Pratheeyathe | Thadha Cha Shruthi “ Tham  Deva: Jyothisham Jyothi:” | “Antha: Shareere Jyothirmayo Hi Shubhro Yam Pashyanthi Yathaya: Ksheenadhosha:” Ithi | Thadha Cha  Bhagavan  “Jyothishamapitha Jyothisthamasa: Paramuchyathe” Ithi ||

 

The nature of Veda

Bhashyam –

Idhaneem Vedaswabhava Parijjanaya  Praha  Dhritharashtra: |

Dhritharashtra Uvacha –

Richo Yajumshyadheethe Ya; Samavedham Cha Yo Dhvija: | Papani Kurvan Papena Lipyathe Na Sa Lipyathe ||

Papani Kurvan Ya: Dhvija: Richa: Yajoomshi Samavedam Cha Adheethe Sa  Kim Papenalipyathe Na Va Lipyathe?

Bhashyam –

Ya: Papani Kurvan Rigvadhivedam Adheethe  Sa Thena Vedadhyanena Pooyathe  Na Va? Yethath Vakthumarhasithyabhipraya: ||

Bhashyam –

Yevam Prishta: Praha Bhagavan |

Sanathkumara Uvacha –

Nainam Samanryucho  Vapi Yajoomshi Cha Vichakshana| Thrayanthe  Karmana: Papannathe  Midhya Bhraveemyaham ||

Yetham  Samani Richa: Vapi Yajoomshi Cha He  Vichakshana  Papath Karmana: Na Thrayanthe | Naham The Midhya Bhraveemi ||

Bhashyam –

Ya : Papani Kurvan Rigadhivedhamadheethai Nainam Prathishidhdhacharinam Rigadhayo Veda: Papath Karmana: Thrayanthe  Na Rakshanthi | Na The  Midhya  Bhraveemyaham Yevamevaithath Nathravishwasa: Karthavya  Ithyarththa: ||

Bhashyam –

Kim  Kurvantheethi Cheth  Thathraha |

Na Chandhamsi Vrijinaththarayanthi | Mayavinam Mayaya Varththamanam | Needam Shakuntha  Iva  Jathapakshash Chandhamsyenam Prajahanthyanthakale ||

Chandhamsi Mayavinam Mayaya  Varththamanam Yenam Vrijinath Na Tharayanthi | Jathapaksha  Shakuntha Needamiva  Chandhamsi Anthakale Yenam Prajahanthi ||

 

Bhashyam –

Na Chandhamsi Yenam Vrajinath Adharmath Nasthikam Papakarinam Adheethadevam Adheethavedarththam Mayavinam Dharmadhvajinam Mayaya  Varththamanam Midhyacharinam Tharayanthi Na Rakshanthi | Kim  Karishyantheethi Cheth  Yadha Shakuntha: Pakshina: Jathapaksha: Needam Swashrayam Parithyajanthi Yevam Chandhamsi Anthakale  Maranakale Yenam Swashrayabhootham Prajahanthi Parithyajanthi Na Purusharththaya Bhavantheethyarththa: ||