Chapter 2 - 3 - Bhashyam – The Vidhwan/intellectuals
performs the spiritual and religious deeds as Eshwararththa to achieve
Paramapurusharththa
Sage Sanathkumara speaks “Oh!
Mahanubhava, the supreme Bhramam resides as a soul in the Jeeva is eulogized by
Veda with various sacred names, it is the source of the functioning of the mind, intellect,
Ahamkara, Panchaprana, Karma, and Gnaendhriyas. The Bramham has the nature of
self-illuminating assumes numerous forms with the influence of Maya. The
supreme Bhramam is beyond words and perception, “Indra/sense/Karma and
Gnanendhriya/attributes assume various forms with the influence of Maya”. Veda
praises “The supreme Bhramam is Anantha/eternal, Bahuroopa/assumes numerous
forms with the influence of Maya, the Athman has subtle nature, and it is
all-pervasive and the sole witness of the Jeeva, the Athman is the source of
functioning in the Jeeva, once the Athman leaves the body, it is declared as a corpse”.
The supreme Bhramam is eulogized by Veda
as ‘Na: Ithi Na: Ithi’/Nethi Nethi’, the supreme Bhramam with the influence of
the Maya/illusion initiates the creation of the Universe, the essential elements
such as water, ether, earth, fire and water, living beings/according to the
attributes, has impermanent nature, the
Prakrithi/cosmic energy has to undergo constant transformations and the ruin,
the supreme Purusha/Bhramam/conscious energy resides as a soul in the living
being is eternal, changeless, pure, free from afflictions, has no birth or
death. Athman/Paramathma is independent and the Jeeva is not, because Jeeva is
drenched in the illusion with the interest in worldly matters, richness, money,
fame, families, relatives, children, possessions, companions, etc.. hence the
Bramham is eulogized as ‘Thamasa: Para’, it is free from impurities like ego,
lust, desire, pride, jealousy, and anger. Bhagavan Parashara says “The supreme
Bramham is Aproopakhya/formless of Lord
Vishnu, it is Anuththama/ beyond the perception
of mind and intellect, it symbolizes supreme wisdom, known as
Vishwaroopavairoopya Lakshana/possessed diverse forms of Universe and its
living beings, of Paramathma.”
The performance of religious and
spiritual rites as ‘Eshwaraththa’/surrendering the results of the Karma to the
supreme Bhramam/Eshwara is the superior way to achieve that Mokshaprapthi
Sadhana/practice to achieve Moksha/superior state free from afflictions, it would
provide the purity of mind that leads the Jeeva to attain the knowledge of
supreme Bhramam resides as soul, eventually, the Jeeva achieves the
Purusharththa. The Jeeva engaged in the performance of various religious and spiritual
rites to achieve fruitful results would get fasten with the worldly
bondage/Samsarabandhahethu eventually fails to achieve the Purusharththa and
hurls into the Apurusharththa/repeated births. The Jjyani/Vidhwan achieves that
Paramapurusharththa with the knowledge of all-pervasive Bhramam, the
Ajjyani/ignorant continue to perform the Karma for the achievement of material
welfare hurls into the vicious cycles of repeated births. The
Vargaphalanukamkshi/Apavarga/Sameepya, Sayujya, and Saroopya would achieve the fruitfulness of the Karma in the Paraloka and returns to Samsara. The supreme
Bramham is Vishwaroopavipareetha/supreme consciousness is beyond description,
it is the essence of Veda. The Vedavithth with the performance of Kriyas like Krithshchandhrayana,
Tapasya and Jyothishtoma Yaga, as
Eshwararththa, and achieve the piousness, and the Karmajanya piousness originated
from the Karma is Apoorvaphala/piousness destroys the sins and becomes
Kshapithasheshakalmasha/free from the impurities, and Vijjanadheepithathma/achieves
the supreme wisdom of Paramathma eventually achieves union with the Chith/pure,
Sadhanandha/eternal bliss, Adhvatheeya/no dual forms, Bhramaswaroopa. In this
way, the Athmavithth achieves the Paramathma with the supreme wisdom. The Jeeva
who is not engaged in the Eshwararththa Karma, do not get purified from the
Asheshakalmasha/impure drenched in worldly matters and bondage, cannot achieve
the supreme wisdom. The Vargaphalanukamkshi performs all kinds of spiritual and
religious rites/Yogadhikarma, yearning for fruitful results and enjoys the
piousness of the Karma in the heavenly abode further returns to the
Samsaraloka/Prithvi, and undergoes sufferings of worldly existence. The Shruthi
says “Ksheene Punya Marthyalokam Vishanthi”.
Sanathsujatha Uvacha –
Thasyaiva
Namadhi Vishesharoopairidham Jagadhbhathi Mahanubhava | Nirdhishya
Samyak Pravadhanthi Vedasthadhvishva Vairoopyamudhaharanthi ||
Oh Mahanubhava, Thasyaiva Namadhi Vishesha roopai: Itham Jagath Bhathi
| Bahuroopam Nirdhishya Thasya Samyak
Roopam Veda: Pravadhanthi | Veda: Thath
Vishvairoopyam Udhaharanthi ||
Bhashyam –
Thasyaiva Paramathmana:
Mayaparikalpithai: Namadhivishesharoopai: Idham Jagath Bhathi | Hey
Mahanubhava Kathamethathavagamyathe Thasyaiva Namadhi Vishesharoopairidham Jgath
Bhatheethi? “Indhro Mayadhi: Pururoopa
Eyathe” Ithi Mayanirmitham Bahuroopam Nirdhishya Thasyaiva
Samyakroopam “Thadhethath Bhrama Poorvamanaparam
Anantharammabhahyamayathma Bhrama
Sarvanu Bhoorithyanushasanam” Ithi Pravadhanthi Veda: | Thadha Cha “Dhve Vava
Bhramano Roope Moortham Chaivamoortham Cha” Ithyadhina Thasyaiva Moorththamoorththanmakathmavath
Jagathswaroopam Nirdhishya Thasya Samyakroopam “Nethinethi” Ithyadhina
Pravadhanthi Veda: | Thadha “ Athmana Akasha: Sambhootha:” Ithi
Viyadhadhidharithryantham Thasyaiva Karyam Nirdhishya Koshopanyasamukhena
Thasyaiva Samyakroopam “Yatho Vacho
Nivarththanthe Aprapya Manasa Saha”Ithyadhina
Pravadhanthi Veda: | “Adheehi Bhagava Ithihopasasadha” Ithyadhina Namadhi
Pranantham Thasyaiva Mayanimiththam Jagannirdhishya “Yathra Nanyath Pashyathi
Nanyashchrunothi Nanya Dhvijanathi Sa Bhooma” Ithyadhina Thasyaiva
Samyakroopam Bhoomanam Thamasa: Param Sve Mahimni Vyavasthitham
Pravadhanthi Veda: | Nakevalam Veda Pravadhanthi Api Thu Munayoapi Thath Bhrama
Vishvairoopyam Vishwaroopa Vipareetharoopam Udhaharanthi | Thadha Chaha
Bhagavan Parashara: -
“Prathyasthamitha Bhedham Yath
Saththamathram Agocharam | Manasamathma Samvedhyam Thajjanam Bhramasamjjitham |
Thaccha Vishno: Param
Roopamaroopakhyamanuththamam | Thadh Vishvawoopavairoopya Lakshanam
Paramathmana:” Ithi ||
Idhaneem Eshwararththam Anushteeyamananam
Thathprapthi Sadhana Gnanapekshitha Shudhdhidhvarena Paramparyena
Purusharththathvam Anyesham Samsaranarththa Hethuthvena Apurusharththathvam Cha
Dharshayathi Shlokadhvayena ||
Thadharththa Muktham Thapa Yethadhijya
Thabyamasau Punya Mukthapaithi Vidhvan | Punyena Papam Vinihathya Pashchath
Sa Jayathe Gnanavidheepithathma ||
Gnanena Chathmanamuchaithi Vidhvanna
Chanyatha Varga Phalanukankshi|Asmin Kritham Thath Parigrihya Sarvamamuthra
Bhunkthe Punarethi Margam ||
Vedena Thapa Ijya Cha Yethath
Thadharththam Uktham | Thabhyamasau Vidhvan Punyamupaithi | Sa: Punyena Papam Vinihathya Pashchath Gnana
Vidheepithathma Jayathe| Vidhvan Gnanena Cha Athmanam Upaithi | Anyadha
Vargaphalanukankshi Asmin Kritham Thath Parigrihya Amuthra Bhunkthe | Punarethi
Margam ||
Bhashyam –
Yadh Vishwaroopavipareetharoopam Bhrama
Thadharththamuktham Vedena | Kim? Thapa: Kricchchandhrayanadhi Ijya Jyothishtomadhi | Kim Thatho
Bhavatheethi Cheth Thabhyam Ijyathapobhyam Asau Vidhvan Poorvoktha Viniyogajja:
Eshwararththam Karmanuthishtan Punyam Upaithi Prapnothi Karmajanyapoorva
Samyuktho Bhathi | Thena Punyena Papam Vinihathyakshapayithva Pashchath
Uththarakalam Kshapithasheshakalmashojayathe
Gnanavidheepithathma
Gnanaprakashitha Chithsadhanandha Adhvatheeya Bhramaswaroopo Bhavathi |
Gnanena Chathmanam Paramathmanam Upaithi Prapnothi Vidhvan Athmavith | Anyadha
Punareeshvararththam Karmanushtanena Akshapitha Ashesha Kalmasho Na Jjani
Bhavathi | Thadha Varga Phalanukamkshi Indhriya Phalanukamkshi
Swarganuphalanukamkshi San Asmin Loke Kritham Thath Yajjadhikam Parigrihya
Sarvam Amuthra Paraloke Thathphalamupabhunkthe
| Thatha: Karmasheshena Punarethi Margam Samsaramargam | Thadha Cha Shruthi:
“Thasmin Yavath Sampatha Mushithvadhaithamevadhvanam Punar Nivarththanthe”