Vivekachoodamani Sri Shankaracharya Virachitham – Mana Yeva Manushyanam Karanam Bandha Mokshayo: || Athmajjana Aushadhi/Aparoksha Anubhoothi

 

Chapter 7 – Vivekachoodamani  61 – 70

 

The preceptor speaks “The Veda, Shastra, Ithihasa, Purana, Vedantha, Upanishads are ‘Shabdha Bhramam’ are superior herbs, but the ignorant Jeeva who is drenched in the material matters and bondage is bitten by the venomous serpent-like the attachments to people, matters, money, richness, fame, wealth, etc.  Therefore, the Jeeva requires ‘Athmajjana’, not that knowledge in various Shastras and Puranas. The ‘Athmajjana Aushadhi’ only can protect the ignorant Jeeva from the miseries and sorrows of worldly existence. The medicines consumed help the patients to get rid of ailments, not that mere pronunciation of the cure. ‘Aparoksha Anubhoothi’/knowledge of Bramham and contemplation upon it only could remove the grief and sufferings of Samsara, not with the Bhramashabdha or discussions on the Bhramam cannot bring Samsaranivriththi. The superior tool for the ‘Mukthi’/liberation from vicious cycles of birth, and freedom from the miseries and sorrows, can be achieved with the Dhrishyavilaya/getting rid of the interest in worldly matters and bondage, and strict following of Aparoksha Thathvanubhoothi/knowledge of ‘self’. The mere utterance of these would not bring any progress in the individual;   it can be achieved with the constant practice of austerities/Dhama, Shama, Sathyam, Dhaya and Shaucham, vows, observance of celibacy, learning scriptures and sacred texts, etc. The King along with his skillful warriors fights against the enemies and achieve victory, the mere pronunciation of it would not bring the glories of a King. In the same manner, mere pronunciation of Mumukshthvam, Mokshathvam won’t bring Mukthi, it is entirely dependent on the individual effort.”

 

The preceptor continues “I shall describe how to achieve the ‘hidden treasure’, first of all the person who chases for the treasure should have clear-cut knowledge about the place where it was hidden. The person who gained the knowledge would put all effort to excavate the land to find the treasure. In this way, the following methods should be followed to achieve Athmajjana/knowledge of self/Parmathma, 1) Desire and curiousness to learn 2) observance of celibacy and austerities, 3) approach the preceptor, 4) serve the preceptor and learn the ‘Athmavidhya’  are the important steps to achieve ‘Athmajjana’. Therefore, learning, reading, and listening to things won’t help to achieve Athmajjana, it should be brought into ‘Practice’. It should work like the patient follow medication and strictness in meals to get cured of ailments, the Sadhaka who strive to achieve ‘Athmavidhya’ undertake practices like austerities, Dhamashamadhi, etc. Oh! noble soul, you have  raised brilliant questions that are 1) Shasthrasammtha/something not against the Shastra 2) meaningful 3) and most important information for the Mumukshu. Oh! Brilliant one, I shall answer to your queries, listen to me carefully, mere listening to this would remove the Samsarabandha of the Jeeva. Whoever practices 1) control over sense,  2) a clear understanding of Nithya/Permanent and  Anithyavasthu/impermanent things, 3)  absence from the deeds, thoughts, words, which causes extreme grief 4) practice Thithiksha, Shamadhamadhi,  and keep away from the performance of Karma for fulfilling one’s own desires are the ‘Mokshakarana” and whoever sincerely follow all these are deserved to achieve Moksha. The constant practice of austerities, contemplation, and meditation would purify the intellect from the impurities like Kama, Krodha, Lobha, Moha, Madha and Mathshcharya in due course of time, once the Vikshepa/perplexity is removed with the knowledge of ‘Athman’, the Jeeva achieves ‘Nirvana Saukhyam’. ”

 

Ajjana Sarppa Dhashtasya  Bhramajjanaushadham Vina | Kimu Vedhaishcha  Shashthraishcha Kimu Manthrai: Kimaushadhai: ||

 

Na Gacchathi Vina Panam Vyadhiraushadha Shabdhatha: | Vinaaprokshanubhavam Bhramashabdhair Na Muchyathe ||

 

Akrithva  Dhrishyavilayamajjathva  Thaththvamathmana: | Bhramashabdhai: Kuthomukthirukthi Mathraphaliar Nrinam ||

 

Akrithva  Shathrusamharamagathvakhila Bhooshriyam | Rajahamithi Shabdhanno Raja Bhavithumarhathi||

 

Apthokthim Khananam Thadho Parisheeladhyuthkarshanam Sveekrithim | Nikshepa: Samapekshathe  Nahi Bahi :  Shabdhaisthu Nirgacchathi | Thathvath Bhramavidhopadhesham Manam Dhyanadhibhir Labhyathe | Mayakaryathirohitham Swvamamalam Thaththvam Na Dhuryukthibhi: ||

 

Thasmath Sarvaprayathnena Bhavabandha Vimukthaye | Swaireva Yathna: Karththavyo Rogadhaviva Pandithai: ||

 

Yasthvayadhya Kritha: Prashno Vareeyancchasthravinmatha: | Suthraprayo Nigoodarththo Jjathavyashcha Mumukshubhi: ||

 

Shrunushvavahitho  Vidhvan Yanmaya Samudheeryathe | Thadheth Shravanathsadhyo Bhavabandhadhvimokshyase ||

 

Mokshasyahethu: Prathamo Nigadhyathe | Vairagyamathyantha Manithya Vasthushu| Thatha: Shamashchapi Dhamasthidhiksha | Nyasa: Prasakthakhila Karmanam Bhrisham ||

 

Thatha: Shruthisthanmananam Sa Thathva Dhyanam Chiram Nithyanirantharam Mune: | Thatho Avikalpam Paramethya  Vidhvanihaiva  Nirvanasukham Samricchathi ||

Vivekachoodamani Sri Shankaracharya Virachitham - The significance of Athmajjanam/The knowledge of 'self'

 

Chapter 6 – Vivekachoodamani  51 – 60

 

The preceptor speaks “Oh!  noble one, the freedom from ignorance and attachments to worldly matters is an individual effort, not like the father’s debt pay off by the children. The load carried on the head can be removed with the help of others, but hunger cannot be removed until and unless the person consumes the meal, the Samsarabandha Nivriththi/getting freedom from the worldly matters and bondage is entirely depended on the practice of an individual who yearns for it. Like, the patient should sincerely follow the medication and strictness in the consumption of the meal to get cured of the ailments; others cannot follow disciplines and medication for the patient. In the same manner, the Samsaranivriththi/getting freedom from grief, miseries, and sorrows, is possible only with the practice of Bhakti, Gnana, Vairagya, like Aushadhi/medicines, along with the observance of the celibacy/Bhramanishta would help to get rid of interest in worldly matters and bondage. The supreme Bhramam resides as the soul is perceivable through Gnana/wisdom, cannot be achieved from the intelligence in all the Shashthras or from the words of intellectuals, like the moonlight and the moon, is perceivable through eyes, cannot be understood from the other’s description. It is impossible to get rid of Pashabandham/attachment to family, wife, children, relatives, companions, money, wealth, richness, fame, etc. and Avidhyakamakarma/performance of various austerities and rites to fulfill one’s own desires, without achieving Athmajjana/knowledge of Paramathma Parambhramam resides as a soul in the Jeeva is like the darkness, that can be removed with the light of Athmajjana. The only source for the Moksha is the understanding of Prathyak Athma/Jeevathma and Paramathma are Abhedha/not dual, and inseparable. The knowledge in Sankhya philosophy, Yogam, Karma, and various Shastra and performance of various austerities, vows, spiritual and religious rites cannot bring freedom from ‘Maya’/illusion. The Jeeva who has achieved the superior state of ‘Athma Bhramaikhyajjana’/Aham Bhramasmi, get released from the worldly matters and bondage/Samsaramuktha. The person who entertains the audience and the King with the melodious music on Veena can lure the hearts, but cannot be the King. The King lead a huge army of skillful warriors to fight against the enemies and wins in the battle, finally, the victory adds glories to the King. The knowledge in all the Shastra Purana, Ithihas, Veda, and Vedantha, and active participation in the debates, excellent pronunciation, and skill in explaining one’s own knowledge may help the intellectuals, scholars, and learned to receive gifts and an abundance of contribution, but it won’t help to earn ‘Samsaramukthi’/getting released from the vicious cycles of rebirths. Oh! Noble soul, it is not that remarkable  to achieve knowledge in all the Shastra Purana, Ithihasa, Veda, Vedantha, unless and until the learned do not understand the ‘Athma Thaththva’/oneness-in all, therefore  the knowledge of ‘Athma’ is enough to achieve the knowledge in all the Shastras. The purpose of learning Shastras, Purana, Ithihasa, Veda, and Vedanta are to get closer to that Paramathma reside as ‘Athman’.   The learned who does not achieve the supreme knowledge of ‘Athman’/self, Prana, Purusha, Paramathma Parambhramam is eternal, pure, unblemished, has neither birth nor death, all those efforts, and hard work put into achieving the knowledge in the Shastras are considered as futile. The Shashtra, Purana, Ithihasa, Veda, and Vedantha are ‘Shabdha Bhramam’, it is endless like a vast ocean. The Sadhaka who has achieved the ‘Athmajjana’ from Acharya remains contented and free from afflictions, is considered as the fortunate soul.”

 

 

Rinamochanakarththara: Pithu: Santhi Suthadhaya | Bandhamochana Karththa Thu Swasmadhanyo Na Kashchana||

 

Masthakanyasthabharadhe : Dhukhamanyair Nivaryathe | Kshudhadhikritha Dhukham Thu  Vina Sevena Na Kenachith ||

 

Padhyam Aushadhaseva Cha  Kriyathe Yena Rogina | Arogya Sidhdhir Dhrishtasya Nanyanushtitha Karmana||

 

Vasthu Swaroopam Sputa Bodha Chakshusha | Svenaiva Vedhyam Nathu Pandithena | Chandhraswaroopam Nija Chakshushaiva | Jjathavyamanyairavagamyathe Kim?

 

Avidhya Kamakarmadhi Pashabandham Vimochithum | Ka: Shaknuyadhvinathmanam Kalpakoti Shathairapi ||

 

Na Yogena Na Sankhyena  Karmana No Na Vidhyaya | Bhramath Maikyathva Bodhena | Moksha: Sidhdhyathinanyatha ||

 

Veenaya Roopasoundharyam Thanthri Vadhana Saushtavam | Prajaranjjanamathram Thath Samrajyaya Na Kalpathe ||

 

Vakvairi Shabdhajjari Shasthravykhyana Kaushalam | Vaidhushyam Vidhusham Thadhvath | Bhukthaye  Na Thu Mukthaye ||

 

Avijjathe Pare  Thaththve  Shasthradheethisthu Nishphala | Vijjatheapi Pare  Thaththve  Shasthradheethisthu Nishphala ||

 

Shabdhajalam Maharanyam  Chiththabhramana Karanam | Atha: Prayajjathavyam Thaththvajjaththaththvamathmana: ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - Preceptor and the Disciple

 

Chapter 5 – Vivekachoodamani  41 – 50

 

The Mahathma/Acharya showers compassionate grace upon his disciple, who has taken refuge at his feet, makes all efforts to removes the trepidation in his disciple who is already worn out of Samsarathapa/miseries and grief of worldly existence.  Acharya enlightens the Sadhaka with the knowledge of Shamasamadhi/austerities, and the Sadhaka who sincerely yearn to achieve liberation from the miseries of worldly existence, serve the preceptor, follows strict disciplines, meditation, contemplation, achieves serenity of mind free from impurities like Kama, Krodha, Lobha, Moha, Madha, and Masthcharya, and achieves Thaththvaupadhesha from the Acharya.  The preceptor comforts the disciple with the nectar-like advises and encourages them to walk through the righteous and spiritual path/Sathyam, Dhama, Shama, Sahucham, and Dhaya to removes the extreme fear and anxieties of worldly existence.  Acharya enthuse them to undertake austerities to cross the unfathomable ocean of Samsara, and restore the faith in them to walk through the path of Athmavidhya courageously which was enthusiastically traveled by the Yathis.  The preceptor instills confidence in the disciple, and advice on the superior knowledge to remove the fear of worldly existence, and encourages them to follow austerities to cross the ocean of worldly existence, and achieve Paramanandha/eternal bliss. The elaborate discussion on the Upanishads and Shastras would throw light into Athmavichara/Athmajjana, none other than the knowledge of Paramathma Parambhramam resides as soul/Athma, and eventually, the disciple gets rid of miseries of worldly existence.

 

The Veda affirms the four steps followed by Mukmukshu to achieve  the union with the Paramathma 1) be focused on the Athmaththva/Athman/Prana resides as the soul is the source of sole functioning of mind, intellect, Karma, Gnanaindhriyas, Ahamkara etc. 2) The Sadhaka should have immense love for that all-pervasive supreme Bhramam resides as soul/Athman 3) achieve the knowledge of the omnipresent Bhramam from preceptors and scriptures 4) with the strict observance of  austerities, practices of meditation and contemplation achieve union with the Bhramam. The Mumukshu achieves Moksha with the constant practice of Shraddha, Bhakti, Gnana, and Yoga etc. get rid of body consciousness/BODY IS NOT ATMAN, and attain union with the Paramathma Parambhramam. The ignorance in the Jeeva is the prime cause for the bondage in worldly matters and bondage, Jeeva is Paramathmaswaroopa, the lack of knowledge of Athma/soul/indestructible Purusha and Anathmavasthu/ destructible Prakrithi, richness, wealth, money, fame, people, etc. Once, the fire of Gnana/superior wisdom/Athmabodha/Athmajjana achieve would remove the ignorance forever and the Jeeva attains Athmaswaroopanubhuthi/transcendental state.

 

The disciple speaks “Oh! Prabho, Oh! Swamin, kindly remove my qualms,  I would like to hear from you, I would be grateful to you. 1) What’s Bandha/bondage? 2) How did the Jeeva gets fastened with the bondage? 3) Why it is difficult to get rid of bondage? 4) How did the Jeeva gets drenched in worldly matters and bondage, and how to get rid of the same? 5) What are Athma and Anathma? 6) How did the Jeeva find the differentiation between the Athma and Anathma? 7) What are the ways to learn the difference between Athma and Anathma? Kindly elaborate about it.”

 

The preceptor speaks “Oh! Fortunate one, you are an extremely fortunate and contented one, you have elevated your clan with the yearning to become Bhramavithth/ knower of supreme Bhramam, which is possible only after getting freed from the Avidhyabandha/ignorance and attachments, the Thrishna/desire to achieve Athmarathi/immerse in the supreme Bhramam resides as soul, itself would purify the entire clan."

 

 

Thadha Vadhantham Sharanagatham Svam | Samsara Dhvanala Thapathaptham | Nireekshya  Karunya Rasardhradhrishtya  Dhadhyadhabheethim Sahasa Mahathma ||

 

Vidhvan Sa Thasmadhupasaththimeeyushe | Mumukshave  Sadhu Yadhokthakarine| Prashanthachiththaya Shamanvithaya | Thaththvopadhesham Kripayaiva  Kuryath ||

 

Ma Bhaishta Vidhvamsthava Nasthyapaya: | Samsarasindhostharanyeasthyupaya: | Yenaiva Yatha  Yathayoasya Param | Thameva Margam Thava  Nirdhishami ||

 

Asthyupayo Mahan Kashchith  Samsarabhaya Nashana: | Thena  Theerthva Bhavambhodhim Paramanandhamapsyasyi ||

 

Vedantharththa Vicharena Jayathe  Jjanamuththamam | Thenathyanthika Samsaradhukhanasho Bhavathyanu ||

 

Shradhdha Bhakthi Dhyana Yogan Mumukshor | Muktherhethoon Vakthi Sakshashruthergi: | Y ova  Yetheshva Thishtathyamushya | Mokshaavidhya Kalpitha Dhehabandhath ||

 

Ajjanayogath Paramathmana Sthava  Hyanathma Bandhasthatha Yeva  Samsrithi: | Thayor  Vivekadhitha Bodhavahnirajjana Karyam Pradhaheth Samoolam ||

 

Shishya Uvacha –

Kripaya Shruyatham Swamin  Prashno Ayam Kriyathemaya | Thadhuththaramaham Shruthva Kritharththa: Syam Bhavanmukhath ||

 

Ko Nama Bandha: Kadhamesha Agatha: | Katham Prathishtasya  Katham Vimoksha: | Koasavanathma Para: Ka Athma Thayor Viveka: Kathamethadhuchyatham ||

Sri Gururvacha –

Dhanyoasi Krithakrithyoasi Pavitham The Kulam Thvaya | Yadhavidhya Bandhamukthya Bhramee Bhavithumicchasi ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - The splendor of Preceptor

 

 

Chapter 4 – Vivekachoodamani  31 – 40

 

The firm devotion at the lotus feet of Supreme Lord is the foremost requirement to achieve ‘Moksha’. The worship and contemplation upon the ‘Athmaswaroopa’ Paramthma Parambhramam is Bhakti, and some say that the quest and search/ ‘Anusandhana’ for Athmathaththva is Bhakti. The basic requirement to achieve ‘Athmajjana’ is to get freed from worldly matters/Vishaya and Vyavahara/ and bondage.  The Sadhaka with the practice of all those austerities, Mumukshu and Jijjasu approaches the Preceptor who is eminent in Veda, Shastra, Purana, Veda, Agamashasthra, etc, efficient to relieve his disciples from the Bandhamoksha.

 

Mahathma, Acharya Lakshanam – The splendor of Acharya – 1) who has thorough knowledge in Vedashasthra, Purana, Ithihasa, Vedantha etc. 2) free from sinful deeds 3) free from the impurities of lust, desire, ego, jealousy, and pride 4) Bhramajjanasampanna who always immerses in the meditation and contemplation upon the supreme Bhramam 5) serene 6) resembles the invisible Agni in the wood/radiant 7) kind and compassionate. The Sadhaka who yearn for Virakthi and Mukthi should approach the preceptor who has the above-said qualities engage in sincere service to the preceptor and learn ‘Athmajjana’.  

 

“Oh! Karunyasindho/ ocean of the mercy. Oh! The compassionate one, Oh! Mahatma, Oh! Paramacharya, kindly shower your compassionate grace upon these sinful Jeeva, so that we can get freed from the ocean of miseries of worldly existence. Oh! Preceptor kindly showers your nectar-like grace upon us and elevates us from the unfathomable ocean of worldly existence. Oh! Preceptor, I have no one to protect from the blazing fire like Samsaragni, I am battered by the wind of misfortune, I am completely helpless and tormented by the fear of death, and I have no other shelter place, kindly shower your compassionate grace upon me. Oh! Preceptor, you are like the attractive Vasantharithu/spring season, which enhances the happiness in the Jeeva. You are noble souls, who have already elevated yourself from the Samsarasagara, and most willing to protect the Jeeva who have taken shelter in you, kindly shower your compassionate grace upon us and protect us from the whirlwind of miseries and sorrows of worldly existence. Oh! Preceptor, the highly praised virtue of Mahathma’s are kindness, they remove the grief of the Jeeva and blesses them, like the Earth heated by the blazing sun rays in the daylight, gets cooled with the rays of the moon. Oh! Preceptor, kindly drench us with the nectar-like kind and pleasant knowledge of  Bhramanandharasa/supreme knowledge of Paramathma, knowledge in Veda and Vedantha,  so that we get relieved from the impurities with your compassionate grace. Oh! Preceptor, I am completely tormented by the various thoughts, how did I cross the unfathomable ocean of worldly existence? Who will provide shelter for Paramathma Prapthi? How did I achieve Janmasaphalya/fruitfulness of life? Kindly protect us from the blazing fire like miseries and grief of the worldly existence.”

 

Moksha SadhanaSamagrayam Bhakthireva Gareeyasi | Swa Swaroopanusandhanam Bhakthirithyabhidheeyathe | Swathma Thathvanusandhanam Bhakthirithyapare Jagu: ||

 

Ukthasadhana Sampanna Saththva Jijjasaurathmana: |Upaseetheth Guru Prajjam Yasmath Bandhavimokshanam ||

 

Shrothriyoavrijino Akama Hatho Yo Bhramaviththama: | Bhramanyuparatha: Shantho Nirindhana Ivanala: | Ahethuka Dhayasindhur Bandhuranamatham Satham ||

 

Thamaradhya Gurum Bhakthya Prahvaprashraya Sevanai: | Prasannam Thamanauprapya Pricchejjathavyamathmana: ||

 

Swamin Namasthe  Natha Lokabandho| Karunyasindho PathithamBhavabdhau| Mam Udhdharathmeeya Kataksha Dhrishtya| Rijyathi Karunya Sudhabhi Vrishtya ||

 

Dhurvara Samsara Dhavagni Thaptham | Dhodhooyamanam Dhura Dhrishtavathai: | Bheetham Prapannam Paripahi Mrithyo: | Sharanyamanyath Yadhaham Na Jane ||

 

Shantha Mahantho Nivasanthi Santho | Vasantha Lokahitham Charantha: | Theernna Swayam Bheema Bhavarnnavam Jananhethunanyanapi Tharayantha: ||

 

Ayam Swabhava: Swatha Yeva Yathpara Shramapanodha Pravanam Mahathmanam| Sudhamshuresha Swayamarkka Karkkasha  Prabhabithapthamavathi Kshithim Kila ||

 

Bhramanandha Rasanubhoothi Kalithai;  Poothai: Susheethayairuthair Yushmadhvakkala Shonjjithai: Shruthi Sukhairvakyamrithai: Sechaya | Santhaptham Bhavathapadhava DhahanaJwalabhirenam Prabho | Dhanyasthe Bhavadheekshana Kshanagathe:  Pathreekritha: Sweekritha: ||

 

Katham Thareyam Bhavasindhumetham | Ka Va  Gathir Me Kathamoasthyupaya:  Jjane  Na kinchith  Kripayava  Mam Prabho| Samsara Dhukha Kshathimathanushva ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - Mukthi and Virakthi

 

Chapter 3 – Vivekachoodamani  21 – 30

The Vairagya/abandonment, renunciation is the absence from the Bhogavasthu/all those material comforts and luxuries which adds pleasure to sense, the perfect sense of renunciation is the hatred to see or listen or take pleasure in those Bhogavasthu. It is one of the foremost requirements of Sadhanachathushtaya. The Shamadhishtaka Sampaththi is the superior virtues such as  1) Shama/appeasement,  2) Dhama/self-control,  3) Thithiksha/forbearance, 4)  Uparathi/absence from pleasure, 5)  Shraddha/belief, and  6) Samadhan/contemplation.

 

The 1) Shama/appeasement is the practice of absence from finding fault in others, and criticizing others. The Sadhaka should practice meditation and contemplation upon the supreme Lord which is the ultimate asylum, leaving the interest in all the material matters.

 

The 2) self-control/ Dhama is the absence of interest in the Karma and Gnanendhriyas are 1) eyes 2)nose 3) ears 4) tongue and 5) skin and the 1) Roopa 2) Sparsha 3) Rasa 4) Gandha and Shabdha respectively, further elements such as Karmapanchendhriyas such as 1)words/ Vak 2) Pani/action by hands 3) Padham/action with the feet 4)Payu/anus and 5) Upastha/reproductive organ and the usage of Karma Panchendhriyas are 1)speech 2) walk 3) activities with the hands 4,) discharge of secrets 5) bliss.  

 

The 4)Uparathi is the perfect control on mind and intellect/Vriththishoonya, and  free from the redundant thoughts that have the nature to get locked on the material matters and remain Antharmukhi /immerses in the contemplation of Paramathma Parambhramam resides as a soul in the Jeeva.

 

3) Thithiksha is endurance/forbearance, with the knowledge that all the material matters undergo constant transformation and ruin, the happiness, and sorrows have a short life, hence do not get agitated, anxious or over-excited on the matters that cause grief or joy.

 

5) Shraddha is dedication and strong belief in the scriptures and preceptor, the achievement of these two would augment the rest of the virtues in the Sadhaka. If the person has no belief or faith in scriptures, Veda, Vedantha, Agamashasthra, Upanishads, Purana, rest of the skills go worthless.

 

6) Samadhana is the practice of contemplation upon the Sacchidhanandhaswaroopa Paramathma Parambhramam, not to get attached to the worldly matters, or attached to families, friends, relatives, companions, wealth, possession, richness, money, fame, etc. have fleeting nature that causes immense grief in the absence of them, hence the serenity of mind cannot be achieved with the interest in worldly matters and bondage.

 

Mumukshuthva is the state, free from ‘I” consciousness/Ahamkara, and ‘body consciousness’.  The ignorant Jeeva consider them as body and supplement the body with nutrients and spend whole life to exhibit the body in a presentable manner, without the knowledge that it has to meet aging, illness, and death. Therefore the state of Mumukshuthva is free from ‘I’consciousness and body consciousness. The practice of Shamadhamadhi brings the fruitfulness of ‘Mumukshuthva’ with the sincere practice and the grace of the preceptor.

 

The Vairagya/sense of abandonment holds an important part in the search of ‘Athmajjana’, it would speed up the achievement of results. The practice of’ Vairagya’ and the Moksha Iccha and the practice of austerities, Shamadhamadhi with utmost faith and sincerity would bring fruitful results.   The Jeeva who has neither ‘Vairagya’ nor MokshaIccha’ continues to hurl into vicious cycles of rebirth. Whoever yearns for Vairagya and Moksha, engages in the above-said/Shamasamadhi practices to attain the fruitful results according to their efforts. The Jeeva who have not taken up the austerities/Shamadhamadhi in a sincere manner will have the misconception of ‘water in the desert on the sunlight’, these Jeeva cannot achieve liberation /Mukthi or Virakthi/renunciation.

 

Thadhvairagyam Jihasa Ya  Dharshana Shravanadhibhi: | Dhehadhi Bhramaparyanthe Hyanithye BhogyaVasthuni ||

 

Virajya Vishya Vratha Dhosha Dhrishtya Muhur Muhu: | Swalakshye  Niyathavastha Manas Shama Uchyathe ||

 

Vishayebhya: Paravarthya  Sthapanam Swa Swagolake | Ubhayesham Indhriyanam Sa  Dhama:  Parikeerthitha :||

 

Sahanam Sarva  Dhukhanama Pratheekara Poorvakam| Chintha  Vilaparahitham Sa Thithiksha  Nigadhyathe ||

 

Shasthrasya  Guruvakyasya Sathyabudhdhyava Dharana | Sa Shradhdha Kathitha  Sadhbhirya Vasthuplabhyathe ||

 

Samyagasthapanam Budhdhe:  Shudhdhe  Bhramani  Sarvadha | Thath  Samadhanam Ithyuktham Na Thu Chiththasya  Lalanam ||

 

Ahamkaradhi Dhehanthan  Bandhanajjana Kalpithan | Swa Swaroopavabodhena Mokthumiccha Mumukshutha ||

 

Mandhamadhyamaroopapi Vairagyena  Shamadhina | Prasadhena Guro: Seyam Pravridhdha Suyathe Phalam ||

 

Vairagyam Cha Mumukshthvam | Theevram Yasya Thu Vidhyathe | Thasminnevarththavantha:  Syu:  Phalavantha: Shamadhaya: ||

 

Yethayor Mandhatha  Yathra Virakthathvam Mumukshayo: | Maurasalilavaththathra Shamadher Bhanamathratha ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - Bhrama Sathyam Jagath Mithya

 

Chapter 2 – Vivekachoodamani  11 – 20

 

Karmakanda is an inseparable part of Veda/VedaThrayi  – Upasana Kanda, Karmakanda and Moksha/Gnana Kanda/, the performance of religious and spiritual rites are prescribed in the Veda in order to achieve Chiththashudhdhi/pure intellect, hence the practice of the spiritual and religious rites are to achieve the purity of mind and get rid of impurities like Kama, Krodha, Lobha, Moha Madha, and Mathshcharya. The performance of religious and spiritual rites are not to achieve AthmaGnana, it can be achieved only with the contemplation and meditation upon the supreme Lord. Therefore Thaththvichara/ Athmajjana, learning Veda, Vedanta, scriptures, Ithihasapurana, from the preceptor, and pondering on those highest philosophies helps the Sadhaka to attain proficiency in the Athmavichara, with the knowledge of all-pervasive supreme Bhramam,  the Sadhaka perceives the Paramathma Parambhramam in everything.   Karmacharana/performance of religious and spiritual rites are for the purity of the mind and the Thathvavichara is the source of Athmagnana/knowledge of self. The rope gives out the appearance of Mahasarppa in the darkness creates intense trepidation in the Jeeva, the clear understanding about it would remove the fear immediately. The Karmacharana will not remove the fear and anxieties of worldly existence, the knowledge of all-pervasive Bramham resides as the soul has neither birth nor death, changeless, pure and free from fear and afflictions,  in the Jeeva would remove the grief of worldly existence once for all. The Karmacharana cannot save the Jeeva drenched in worldly matters and bondage, it could provide Chiththashudhdhi, but Athmavichara is the only source to get rid of the repeated cycles of births. The Paramathma resides as soul/Athman is wielded in the Maya/Panchakosha, hence to achieve the understanding about that Paramathma will it be possible with the Karma, Snanam, Dhanam, Pranayam? Therefore it is necessary to have Thathvavichara along with the performance of the Karma, Japa, Thapa, Snanam, Tapasya to achieve the knowledge of Paramathma Parambhramam. The Jeeva who is qualified for Sadhana,  along with the Chathushtaya Sampathi*, engages in Athmavichara achieves success in it, and the Kala/time, and Desha/zone, also means of Upaya/tool for it, the well- deserved Jeeva achieve the fortune of Athmavichara. The initial stage to achieve the practice of Athmavichara, the Jeeva should follow these steps meticulously 1)  Jijjasu/curiosity and desire to learn 2) Paripakvatha/shrewdness, maturity, 3) approach the preceptor who is a Bhramajjyani, Mahathma, benevolent, and sincerely follow his teachings. In due course of time, the Sadhaka would achieve knowledge in supreme Bhramam with the practice of austerities, contemplation, and meditation, etc.  The Jeeva who  is 1) Ihapoha Vichakshana/ wise, far-sighted, experienced, learned, proficient, skillful, 2) Jeeva who have a clear understanding of the Athmavasthu/Athman/Purusha and Anathmavasthu/destructible Prakrithi attains Athmajjana. The Jeeva who has thorough knowledge about the material things, wealth, money, richness, fame, possession, fame, family, children, wife, relatives, companion, etc. have impermanent nature, constantly undergoes transformation and ruin.  The Paramathma/Purusha resides as the soul is all-pervasive, has neither birth nor death, eternal, changeless, pure, unblemished, and free from afflictions. The Jeeva who has 1)  the knowledge of Athma/Purusha, and Anathmavasthu/Prakrithi 2) Vairagya Sampanna/renounced and contented soul,  3) undertake austerities and practices Sathyam, Dhamam, Shamam, Shaucham and Dhaya 4) Jeeva who sincerely yearn for Moksha achieves fruitfulness in life. Hence, the Jeeva who lacks the above virtues develop those qualities with the practice of various austerities and rites eventually attains the Athmavichara. The learned affirms that the essential qualities are Dhama, Shama, Sathyam, Dhaya, and Shaucham are the wealth to pursuit the Athmavichara. In the absence of the above, the search of Athmavichara will not be fruitful. The Sadhana Chathushtaya is 1) Nithya Anithya Vasthu Vivechana/knowledge of permanent/Athman and  impermanent things/materials things, people, wealth, richness fame, etc. 2) the sense of renunciation/ free from attachment to worldly matters and bondage 3)practice of Sathyam, Shama, Dhama, Shaucham and Dhaya 4) Mumukshthvam/association with saintly men, ascetic, preceptors, sages, etc. The Nithya Anithyavasthu Viveka is “ Bhrama Sathyam Jagath Mithya’/ Bhramam is the Truth and the Universe/Prakrithi is Mithya/illusion.

 

Chiththasya  Shudhdhaye Karma Na Thu Vasthoo Upalabdhaye | Vasthu Sidhdhir Vicharena Na Kinchith Karmakodibhi: ||

 

Samyak Vicharatha: Sidhdha  Rajju Thathvavadharana | Bhranthyodhitha Mahasarppa Bhayadhukha Vinashini ||

 

Arththasya Nishchayo Dhrishto Vicharena Hithokthitha: | Na Snanena Na Dhanena Pranayama Shathena Va ||

 

Adhikarinamashasthe  Phalasidhdhir Visheshatha: | Upaya Dheshakaladhya : Santhyasmin Sahakarina: ||

 

Atho Vichara: Karththavyo Jijjasorathma Vasthuna: | Samasadhya  Dhayasindhum Gurum Bhramavidhuththamam ||

 

Medhavi Purusho Vidhvan Uhapoha Vichakshana: | Adhikaryathmavidhyaya Mukthalakshana Lakshitha: ||

 

Vivekino Virakthasya  Shamadhi Gunashalina: | Mumukshoreva  Hi Bhrama Jijjasa  Yogyatha Matha ||

 

Sadhananyathra Chathvari Kathithani Maneeshibhi: | Yeshu Sathsveva Sannishta  Yadhabhave Na Sidhdhyathi ||

 

Adhau Nithya Anithyavasthu Viveka: Pariganyathe | Ihamuthra Phalabhoga Viragasthadhanantharam| Shamadhi Shatka Sampaththir  Mumukshvathvam Ithi Sputam ||

 

Bhramasathyam Jaganmithya Ithyevam Roopovinishchaya: | So Yam Nithya Anithyavasthu Viveka:  Samudhahritha: ||

 

Vivekachoodamani Sri Shankaracharya Virachitham - Janthoonam Narajanma Dhurllabham

 

Chapter 1 – Vivekachoodamani  1 - 10

 

Vivekachoodamani is one of the principal scripture/Prakarana Grantha of Sri Adhishankaracharya. It is one of the finest spiritual guides, provide immense benefit to Sadhaka with the knowledge of ‘Athmasakshathkara’/the knowledge of self; the all-pervasive supreme Bhramam resides as a soul in the Jeeva.

 

“I shall reverentially prostrate before the Preceptor who is none other than Supreme Lord Govinda who is eternal bliss/Paramanandham, he represents Sarvavedhantha and Sidhdhantha/highest philosophies, which remains highly confidential, and unreachable to the Jeeva who is wielded in the darkness of ignorance. It is extremely difficult to achieve the birth of ‘human’, and it is considered as superior among the creatures. The Jeeva takes several births in different Yonis/as a bird, animal, reptiles, trees, etc. and undergoes constant miseries and sorrows of worldly existence of unfathomable ocean.   The fortunate Jeeva achieves the birth as ‘human’ that too in the clan of ‘Vipra’/twice-born, Bhramin, even after achieving the body of a ‘human’ it is extremely rare to achieve the devotion to the supreme Lord, belief in scriptures and Veda, good health, wisdom and knowledge, knowledge in Veda, Vedantha, and Upanishads.   The highly fortunate Jeevas achieves the birth as a male in the illustrious clan of Vipra earns an abundance of knowledge in the Shastra, and Puranas. The woman is born with impurities, have to undergo difficulties to achieve ‘Samsaranivriththi’/Athmajjana, and same with the Chandala/Shudra too, even after with the practice of Bhakti, Gnana, Vairagya, it is difficult to achieve the fruitfulness of birth. Hence, the fortunate ones are 1)  who have achieved the birth as human 2) that too as a Vipra 3) achieved knowledge in Veda, Shastra, Purana, Ithihasa 4) sincerely follow the duties prescribed in the Veda/performance of daily rite and spiritual rite 5) achieved the knowledge of ‘Self’, Paramathma Parambhramam 6) knowledge of ‘Athma/indestructible Purusha resides as soul,  and ‘Anathma’/destructible Prakrithi such as possessions, wealth, richness, fame, money, people, etc. 7) achieves the superior state of ‘Transcendental’ with the constant practice of meditation and contemplation upon the supreme Lord and  8) finally, achieve ‘Athmarathi’/ attain union with the supreme Bhramam. These can be attained only with the performance of pious deeds in several births.”

 

The three superior things are easily attainable to the fortunate Jeeva with the grace of the supreme Lord 1) Manushyathvam/birth as ‘human’/birth as a male/ birth in the clan of Vipra/achieve knowledge in Shastra, Purana, and Upanishads 2) Mumukshuthvam/practice of austerities, spiritual and religious rites, contemplation and meditation upon supreme Lord 3) Mahapurusha Samshrayam/association with the Mahathma, noble souls, saintly men, intellectuals, and learned.  Therefore, the Jeeva should constantly strive for Mokshaprapthi to achieve the fruitfulness in life; otherwise it would hurl into the vicious cycles of repeated births and undergo miseries and sorrows of worldly existence. The Jeeva who has achieved the life of a Vipra, born in the illustrious clan with the knowledge of Veda, Vedanta, Shastra, Purana, after all these, if he does not strive for Mokshaprapthi, he is addressed as “MOODA”/dull-minded, ‘Athmahantha’/dead alive. These types of unfortunate Jeeva leaving the opportunity to achieve permanent bliss/Paramathma Parambhramam and chases after the impermanent material pleasures, material matters, and comforts that causes constant grief. Therefore, the Jeeva who has achieved birth as a male in the clan of Bhramin, does not strive to achieve liberation from repeated births is ‘Moodathma’. The performance of various austerities, vows, religious and spiritual deeds or knowledge in various Shastra, Purana, Veda, and Vedantha, will not bring ‘Jeevanmukthi’, until and unless the Jeeva perceives the all-pervasive Paramathma Parambhramam resides as a soul in it, and Oneness-in-all. Hence, the ‘Mukthihethu’ is the absence of duality/knowledge of Oneness-in-all, and perceive the supreme Lord in everything.  Abhedha Bhramamjjana/Oneness-in- all is the source of Mukthi/Jeevanmukthi. The Karma/performance of various austerities, deeds, religious and spiritual rites cannot bring Mukthi, Shruthi affirms that “ Na Karmana Na Prajaya Dhanena Thyagenaike Amrithathvamashnu:” It is impossible to achieve  Mukthi with the performance of righteous deeds, or virtuous children or wealth. The Bhrihadharanyaka Upanishads says “the abandonment of all those righteous deeds, virtuous children, wealth, material matters and bondage is Mukthi”. The performance of various Karma without the knowledge of it will not bring Mukthi, the supreme knowledge of Paramathma Parambhramam is the remover of ignorance is Mukthi, it liberates the Jeeva from the vicious cycles of rebirths. The fortunate and intelligent Jeeva abandons the interest in worldly matters and bondage, strive to get rid of the impurities like Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, with the strict austerities, and meditation, practice ‘Sarvasanga Parithyaga’/abandon  the interests in worldly matters approach the preceptor and sincerely follow them to attain ‘Moksha’. The practice to achieve the ‘Moksha’ is an individual effort; it is to elevate the soul from the vicious cycles of rebirth, thereby get rid of constant miseries and sorrows of the unfathomable ocean of worldly existence. It can be achieved only with the strict observance of austerities, Yoganishta, Samsaranivriththi/abandonment of the interest in the worldly matters and attachments to families, children, wife, companion, relatives, fame, richness, wealth, money, possession, etc. Athmajjanam/achieve the knowledge of Paramathma Parambhramam with the meditation and contemplation, and achieve Samyakdhrishti/Oneness-in-all, perceive that all-pervasive Bhramam. The intellectuals, learned, ascetics, who are fearless, easily abandon the interest in material matters and bondage, and practice ‘Athmanishta’ is deserved to achieve Moksha.  It is not that Jeeva who constantly engages in the various Karma/rites to achieve fruitful results, and thereby get fastened them to perform more Karma. Whoever abandons the interest in worldly matters and bondage, and Karma that causes bondage, courageously walks through the path of Mokshamarga achieves Athmajjana/supreme Bhramam resides as soul, and immerses in the Bhramanishta/Athmarathi.

 

 

Sarva Vedantha Sidhdhantha  Gocharam Thama Gocharam | Govindham Paramanandham Sadh Gurum Pranamamyaham ||

 

Janthoonam Narajanam Dhurllabhamatha: Pumsthvam Thatho Vipratha | Thasmath Adhvaidhika Dharmamarga Paratha Vidhvaththvamasmath Param | Athmangnana Vivechanam Swanubhavo Bhramathmana Samsthithi: | Mukthirno Shathakoti Janma Sukrithai:  Punyair Vina Labhyathe ||

 

Dhurllabham Thrayamevaitha Dhevanugraha Hethukam | Manushyathvam Mumukshvathvam Mahapurusha Samshraya: ||

 

Labdhva Kathanchin  Narajanma Dhurllabham | Thathrapi Pumsthvam Shruthiparadharshanam |Yasthvathmamukthau Na Yathetha Moodadhi: | Sa  Hyath Maha Swam Vinihanthyasadhgrahath ||

 

Itha: Ko Nvasthi Moodathma | Yasthu Swarththe Pramadhyathi | Dhurllabham Manusham Dheham Praprya Thathrapi Paurusham ||

 

Padanthu Shasthrani Yajanthu Devan | Kurvanthu Karmani  Bhajanthu Devatha: | Athmaikya Bhodhena Vina  Vimukthir Na Sidhdhyathi Bhrama  Shathananthareapi ||

 

Amrithathvasya  Nashasthi Viththenethyeva  Hishruthi| Bhraveethi Karmano Muktherahethuthvam Sputam Yatha: ||

 

Atho Vimukthyai Prayathetha Vidhvan | Sannyastha Bhahyarththa Sukha Spruha: San | Santham Mahantham Samupethya  Dheshikam | Thenopadhishtarththa Samahithathma ||

 

Udhdharethathmanathmanam Magnam Samsara Varidhau | Yogaroodathvamasadhya Samyak Dharshana Nishtaya ||

 

Sannyasya Sarvakarmani Bhavabhandha V imukthaye | Yathyatham Pandithair Dheerairathmabhyasa Upasthithai ||

Nyayashasthra – Chapter -17 - Chanakya Neethi – 11 - 22

 

Chapter – 17– Chanakya Neethi – 11 – 22

 

Rishi Chanakya speaks “ It is inauspicious to consume the leftover meal and water, especially the consumption of water 1) that was used to wash the feet  2) somebody’s  leftover 3) water consumed that was used for sun worship/Sandhyavandhana is considered as most impure, in these cases the observance of Chandrayana Vratha is needed to remove the impurities. The hands should be adorned with the practice of ‘Charity’, not with the golden ornaments. The body gets cleansed after the bath not that smearing the sandalwood paste will not bring purity. The satisfaction achieved not with the consumption of sumptuous meals on a regular basis, the real pleasure is gained with the admiration of the people. The liberation from repeated births/Mukthi is achieved with the supreme wisdom that is the knowledge of Paramathma Parambhramam resides as a soul in the Jeeva, the knowledge of all-pervasive Bhramam represents living and non-living things, oneness-in-all, unfortunately not by shaving the head or wearing saffron robes.  The inauspicious deeds are 1) visiting the house of  Kshuraka/barber for shave 2) the sandalwood paste collected by crushing on the red brick 3) take pleasure in watching one’s own shadow in the water. Thundi is a toxic seed and the consumption of the same would result in a state of unconsciousness.  Vacha is a medicinal herb and the consumption of the same would bring back the consciousness immediately. Sthree/women have the unique ability to beguile the men and weaken them instantly. The consumption of milk removes the exhaustion instantly.  The truthful people who fight for the welfare of others will get rid of obstacles and achieve prosperity all through their lives. The person who has 1) virtuous and devoted wife as a companion, protect Sthree Dharma 2) virtuous children who sincerely follow the command of the father 3) fair wealth earned in truthful ways 4) and grandchildren does he requires to be in the heavenly abode?  The animals and humans have the following things in common 1) fear and anxieties 2) consumption of meal at regular intervals 3) Nidra/sleep 4) Maithunam/physical relationship. The supreme knowledge and wisdom of the human makes him stand out from the clause of animals, the people who do not earn the knowledge of ‘self’ or Paramathma Parambhramam, or does not strive to achieve any of these Dharma, Artha, Kama, and Moksha are considered animals. The honey bees take shelter in the freshly bloomed lotus flowers, if the elephant makes a futile effort to sidetrack them by flapping wide ears would not succeed, on the other hand, it would create blotch on its cheek. There are eight types of people who do not understand the grief of others 1) King 2) prostitute 3) Yama 4) Agni/fire 5) infant 6) beggar and 7) tax-collector. The flowers of Kethaki grown in the muddy lands win over the hearts of everyone, even though they have grown in the mud-covered terrain, have no fruits to offer, and fully covered with thorns. The following things are extremely dangerous if it was vested in single individual 1) youthfulness 2) immense wealth 3) Prabhuthvam/fascism and 4) Aviveka/lack of knowledge.”

 

Padhashesham Peethashesham Sandhyashesham Thadhaiva  Cha | Shvanamoothra Samam Thoyam Peethva Chandhrayanam Chareth ||

 

Dhanena Panir Na Thu Kankanena | Snanena Shudhdhir Na Thu Chandhanena | Manena Thripthir Na Thu Bhojanena | Jjanena Mukthir Na Thu Mundanena ||

 

Napithasya Grihe  Kshauram Pashane Gandhalepanam | Athmaroopam Jale  Pashyath Shakrasyapi Shriyam Hareth ||

 

Sadhya: Prajjahara Thundi Sadhya: Prajjakari Vacha | Sadhya: Shakthihara Nari Sadhya: Shakthikaram Paya: ||

 

Paropakaranam Yesham Jagarththi Hridhaye  Satham | Nashyanthi Vipadhasthesham Sampadha: Syu: Padhe Padhe ||

 

Yadhi Rama Yadhi Cha  RaMa Yadhi Thanayo Vinaya Gunapetha: | Thanaye  Thanayothpaththi:  Suravara Nagare Kimadhikyam ||

 

Ahara Nidhra Bhaya Maidhunani | Samanyamethath Pashubhir Naranam | Jjanam Naranamadhiko Vishesho | Jjanena  Heena: Pashubhi: Samana ||

 

Dhanarththino Madhukara Yadhi Karnnathalair | Dhoorikritha: Karivarena Madhandha Budhdhya | Thasyaiva  Gandayuga Mandana Haniresha | Bhringa: Punar Vikacha Padhmavane  Vasanthi ||

 

Raja Veshya  Yamashcha Agnisthaskaro Balayachakau | Para Dhukham Na Jananthi Ashtamo Gramakandaka: ||

 

Adha: Pashyasi Kim Bale Pathitham Thava Kim Bhuvi | Re Re Moorkha Na Janasi Gatham Tharunya  Maukthikam ||

 

Vyalashrayapi Vikalapi Sakandakapi | Vakrapi Pankilabhavapi Dhurasadhapi | Gandhena Bandhurasi Kethaka Pushpavalli | Yeko Guna: Khalu Nihanthi Samastha Dhoshan ||

 

Yauvanam Dhana Sampaththi: Prabhuthvamavivekitha | Yekaikamapyanarththaya  Kim  Yathra  Chathushtayam ||

 

||Chanakyaneethi Samapatham ||

Nyayashasthra – Chapter -17 - Chanakya Neethi – 1 - 10

 

Chapter – 17– Chanakya Neethi – 1 – 10

Rishi Chanakya speaks “The knowledge that was gained from the preceptor, followed with offering sincere service and devotion to the preceptor is considered as Mahathvidhya, the knowledge that was earned from books won’t shine in the Vidhvathsadhas/assembly of intellectuals and scholars, it is inferior as the woman got pregnant from the illicit relationship, it cannot bring respect or admiration from the learned. It is essential to retreat the people in the following manner 1) pious and noble souls should be treated with great respect for their relentless service to their society, 2) people who have helped immensely in time of needs should be treated with great respect and make sure to pay back their favor 3) The wicked people should be treated in the same manner and make sure to settle scores with them.  It is not considered an immoral act, to treat the wicked and deceitful people in the manner in which they act to you. The Tapasya is the observance of Sathyam, Dhamam, Shamam, Shaucham, and Dhaya, whoever strictly follows all these would achieve even the impossible.  There is nothing unfeasible to achieve with the practice of austerities and Tapasya, hence there is nothing in this world that could outshine the Tapasya. The most horrible nature is 1) Lobha is the worst among the Dhurguna/the most undesirable quality, 2) The grave sin is finding fault in others 3) The superior among the austerities is Tapasya/strict observance of Sathyam, Dhama, Shamam, Dhaya and Shaucham 4) If the heart is free from impurities like Ego, jealous, pride, desire, and lust do they need to visit any sacred Theertha? 5) The pleasant talk is the highest of the virtues 6) the person who has commendable virtues would earn respect in society; hence does he require any ornaments to adore? 7) The superior wealth is wisdom and knowledge, so the knowledgeable person does not require wealth, 8) the person with disgrace is considered as dead alive.  The bare fact is that even though the conch has Goddess Mahalakshmi/ Goddess of wealth as sister and the ocean which is the storehouse of gems and precious stones as its father, still it needs to beg for alms for a living. The common truths are 1) the powerless become virtuous 2) penniless observes Bhramacharya/ remain unmarried 3) people with various ailments grows devotee of Lord and 4) aged woman becomes chaste and devoted to her husband. The superior act, Thithi, Manthra, and person are 1) There is no charity superior to Annadhanam/serving meals,  and water, 2) There is no Thithi superior to Dhvadhashi 3) There is no hymn superior to Gayathri Manthra and 4) There is no deity superior to Mother.  The common facts are 1) The powerful serpent Thakshaka stores its venom on its teeth 2) flies keep venom on their heads 3) The scorpion has venom on its tail 4) and the venom of the Dhurjjana/wicked is stored all over the limbs. The woman who does not follow the command of her husband and the Upavasa/austerities and vow followed without the permission of her husband does not earn any piousness, instead, it will reduce the life span of her husband, and pushed herself to hell. The superior Sthree Dharma is women achieve purities and an abundance of piousness with sincere service to her husband. It is not that the visit to several sacred Theertha, following various austerities and vows, or performance of an abundance of charities brings piousness to a woman. The simple act of sincere service to her husband would provide purity to a married woman. ”

Pusthaka Prathyadheetham Na Dheetham Guru Sannidhau | Sabhamadhye  Na Shobhathe  Jaragarbha Iva Sthirya: ||

 

Krithe Prathikrithim Kuryamsidhdhimsane  Prathihimsanam | Thathra Dhosho Na Pathathi Dhushte  Dhushtam Samachareth ||

 

Yath Dhooram Yath Dhuraradhyam Yath Dhoore Vyavasthitham | Thath Sarvam Thapasa Sadhyam Thapo Hi Dhurathikramam ||

 

Lobhashcheth Agunena Kim Pishunatha Yadhyasthi Kim Pathai: | Sathyam Cheth Thapasa Cha Kim Shuchi Mano Yadhyasthi Theerthena Kim |Saujanyam Yadhi Kim Gunai: Sumahima Yadhyasthi Kim Mandanai: | Sadh Vidhya Yadhi Kim Dhanairapayasho Yadhyasthi Kim Mrithyuna ||

 

Pitha  Rathnakaro Yasya Lakshmir  Yasya Sahodhari | Shankho Bhikshatanam Kuryath Na Dhaththamupathishtathe ||

 

Ashakthu Bhaveth Sadhur  Bhramachari Cha Nirdhdhana: | Vyadhitho Devabhakthashcha  Vridhdha Nari Pathivratha ||

 

Nannodhakasamam Dhanam Na Thidhir Dhvadhashi Sama | Na  Gayathrya: Paro Manthro Na Mathur Dhaivatham Param ||

 

Thakshakasya Visham Dhanthe  Makshikayasthu Masthake | Vrishchikasya  Visham Pucche  Sarvange  Dhurjanasya Cha ||

 

Pathyurajjam Vina Nari Hyuposhya  Vrathacharini | Ayushyam Harathe Bharththu: Sa Nari Narakam Vrajeth ||

 

Na Dhanai: Shudhyathe  Nari  Nopavasashathairapi | Na Theertha Sevaya  Thadhvath Bharththu: Padhodhakairyadha ||