Chapter 2 - 8 - Bhashyam – Who is an ideal Bhramin/twice-born?
Sage Sanathkumara speaks “Oh! Rajan,
listen to me carefully, the Jeeva who perceive the all-pervasive supreme
Bramham, oneness-in-all, is the absolute truth, unblemished, pure, free from
afflictions are ‘Prajja’/distinguished. The performance of Karma like Dhanam/charity,
Adhyayana/learning and practice of Veda and Vedhantha and Scriptures etc., and
the performance of Yajja/fire sacrifices
with the Lobha/greed, would not bring fruitfulness, hence the twice-born/Jeeva whoever
moves away from the truthfulness, and their Sankalpa/purpose become Vithaththa/obtain
wealth and Karma becomes Pravisthritha/expanded. It happens without the
knowledge of the all-pervasive supreme Bhramam which is eternal truth is the
result of Anavadharana/misconception of Sathyam/truthfulness of Bhramam. The supreme Bhramam is absolute truth,
symbolizes wisdom, whoever abandons that
Bramham takes shelter in the Anatman/worldly matters and bondage, and the
Jeeva remains unfruitful, and their Karma/Yajjadhikarma becomes unfruitful,
enthuse them to perform the Karma for fruitful results, which causes them to
hurl the vicious cycles of repeated
births. The Prakrithi/ Universe and its living beings are ‘Mithya’/illusion,/Jagath
Mithya Bhrama Sathyam/ it undergoes constant transformation and ruin, and the Athman/Paramathma/Purusha resides as a soul in
the Jeeva is eternal, has no birth or death, and changeless. Oh! Rajan, The Jeeva who has no knowledge of
the all-pervasive Bhramam resides as the soul initiates the functioning of the mind,
intellect, Ahamkara, Panchaprana, Karma, and Gnanedhriya, would constantly
undergoes the miseries and sorrows of the ocean of worldly existence, like the
ferry stuck in the middle of the harsh sea, they suffer from the
Thapathrya/Adhidheivika, Adhibhauthika, Adhyathmika/attachment to people,
families, children, wife, relatives, companion, wealth, money, richness, fame,
etc. that has impermanent nature, constantly go through Ragadhvesha/impurities
of minds such as Kama, Krodha, Lobha, Moha, Madha and Mathshcharya, and chases
after sensual pleasure, and material welfare of cow, grains, and heavenly
pleasures.”
Who is an ideal Bhramin/twice-born?
Sage Sanathkumara speaks “Oh! Rajan, I
shall explain the nature of an ideal Bhramin, listen to me. The twice-born who
have knowledge in all the Veda, Vedhantha, Shastra, Purana, etc. cannot be
addressed as an ‘ideal Bhramin’, the twice-born who does not move away from the
truthfulness/Bhramam is an ideal Bhramin, the twice-born who envision the
omnipresent Bhramam, Oneness-in-All, and free from impurities like Ragadhvesha,
is an ‘Ideal Bhramin’, the twice-born who perceive that all-pervasive supreme
Bramham in every deed is an ‘Ideal Bhramin’. The twice-born who is profound in
Akhyanapanchama Veda is not an ideal Bhramin, he is Bahupadaka/learned, but the
twice-born whose mind is wedged in the Chith/pure, Sadhanandha/supreme bliss,
Adhvatheeya/no duality/ Bhramam is an ‘ideal Bhramin’, it is not that
twice-born who has no knowledge of all-pervasive Bhramam, and perform all the
religious and spiritual rites as Akritharththa/unsatisfied Jeeva. The Shruthi
says “Bhramana Bhramaviththama:”/who has possessed the knowledge of the all-pervasive
supreme Bhramam as wealth is the Bhramin. The ideal Bhramin is Vipapa/sinless,
Viraja/pure, Avichikithsa/free from perplexity or doubts, and has the knowledge
of Mauna/vow of silence – the characteristics of a Muni and Amauna. Oh!
Narashreshta, Chandhass represent the Paramathman, hence the Chandhovithth/who
is profound in Chandhass, the ideal twice-born with the constant practice of
Adhyayana achieves the Vedaswaroopa Paramathma Parambhramam, not that Prapancha
which is destructible nature. The Shruthi says “Sarve Vedha Yath Padhamamananthi”
“Vedhaishcha Sarvairahameva Vedhya:”, affirms that the supreme Bhramam is Veda,
hence the Veda is the source of ‘ Parama Purusharththa’/Dharma, Artha, Kama,
Moksha and the attachment to Prakrithi is impure, destructible, impermanent,
causes grief and miseries, do not provide Purusharththa, so the ‘Vedhadhyayanam’
is the learning about the Athmaswaroopa Paramathma Parambhramam, which is
supreme wisdom, and the source of Dharma, Artha, Kama, and Moksha. The learned
Vedavithth/Bhramavithth with the constant learning and practice of
Vedha/Vedhadhyayanam, and Vedhanthashravana, attains that Paramathmaswaroopa,
not that Prapancha/destructible Prakrithi and material welfare.”
Sage Sanathkumara continues “Oh!
Narendra, the ideal twice-born understands Vedha/essence of Paramathman, and
Vedhya/Prapancha are two different concepts, hence they concentrate on the Bhramam,
the twice-born who understands Vedhya/Prapancha, do not understand the eternal
truth of all-pervasive Bhramam. The Veda/Rig, Sama, Yajur, Atharvana, is incompetent
to perceive or eulogize the Paramathma Parambhramam, who is beyond words, mind,
and deeds. The twice-born who perceives that all-pervasive supreme Bhramam is
pure, indestructible, has no birth or death, free from afflictions, Oneness-in
-all with the Vedhadhyayana and the Prapancha/Prapancha is impermanent and has
fleeting nature, is an ‘Ideal Bhramin’. Therefore the twice-born who knows
Vedhya/Prapancha, do not understand the eternal truth of that Paramathma
Parambhramam resides as a soul in the Jeeva.”
Bhashyam –
Bhooyo Mey Shrunu
Ya Yenam Veda Thathsathyam Prajjo Bhavathi Nithyadha |
Dhanamadhyayanam Yajjo Lobhadeva Pravarththathe ||
Ya
Yenam Thath Sathyam Veda Sa
Nithyadha Pajjo Bhavathi | Dhanam Adhyayanam Yajja: Lobhadeva Pravarththathe ||
Kimarththam ? No Cheth Thathra Yath
Bhavathi Thath Shrunu |
Sathyath Prachyavamananam Sankalpa
Vithadhabhavan | Thath: Karma Prathayetha Sathyasyanavadharanayath ||
Sathyath Prachyavamananam Sankalpa Vithadha
Abhavan | Thatha: Karma Prathayetha|
Yethath Sathyasya Anavadharanath Bhavathi ||
Bhashyam –
Sathyath Sathya Gnanadhi Lakshanath
Bhramana: Prachyavamananam Swabhavika Bhramabhava Parithyagena Anathmani Dhehadhavathma Bhavamapannanam
Sankalpa Vithadha Abhavan Vyarththa Bhavanthi | Swabhavika Sathya Sankalpadhayo
Na Sidhyanthi Thyarththa: | Thatha: Karma Yajjadhikam Prathayetha Visthritham
Bhaveth | Thadhethath Sarvam Sathyadhi Lakshanasya Bhramana: Anavadharanath Anavagamath
Athmajjana Nimiththathvath Samsarasya
Yavath Paramathmanathmanathvena Sakshath Na Vijanathi | Thavadhayam Thapathrayabhibhootho
Makaradhibhiriva Ragadhibhirithastha: Samakrishyamano Momuhyamano
Asathyasankalpa: Swarga Pashvannadhiheya Sadhaneshu Varththathe Ithyarththa: ||
Who is an ideal Bhramana?
Idhaneem Bhramana Lakshanamaha
Vidhyath Bahupadam Tham Thu Bahuvagithi
Bhramanam | Ya Yeva Sathyannapaithi Sa Jethayo Bhramanasthvaya||
Bahupadam Tham Bahuvagithi Vidhyath Nathu
Bhramanam Ithi | Ya Yeva Sathyanna Apaithi Sa Yeva Thvaya Bhramano Jjeya: ||
Bhashyam –
Bahupadam Tham Akhyanapanchama
Vedadhyayinam Bahuvagithi Vidhyath Na Sakshath Bhramanamithi | Kastharhi Mukhyo
Bhramana Ithi Cheth Ya Yeva Sathyath
Sathyadhi Lakshnath Napithi | Swabhavika Chith Sadhanandha Adhvatheeya Bhramathmanaivavathishtatha Ithyarththa: |
Sa: Yeva Jjeyo Bhramanasthvaya Nethara: Ya: Sathyath
Prachyuthoakritharththa: San Karmani Pravarththathe | Thadha Cha Bhramavidhameva Bhramanam Dharshayathi
Shruthi: “ Maunam Chamamaunam Cha Nirvidhyadha
Bhramana: Sa Bhramana:” Ithi | “Vipapo
Virajo Avichikithso Bhramano Bhavathi” Ithi Cha ||
Bhashyam
Bhavedhethadhevam Yadhi Thadheva Bhrama Sidhyeth Na Cha
Sidhyathi Anyaparathvath Vedhasya Ithi Thathraha |
Chandhamsi Nama Dhvipadham Varishta |
Swacchandhayogena Bhavanthi Thathra | Chandhovidhasthena Cha
Thanadheethya | Gatha Hi Vedhasya Na Vedhyamarya: ||
Hey Dhvipadham Varishta Chandhamsi Swacchandhayogena Thathra
Bhavanthi Nama | Thena Cchandhovidha:
Arya: Thanadheethya Vedasya Swaroopamgatha: Na Vedhyam Prapancham ||
Bhashyam –
Hey Dhvipadham Varishta Cchandhamsi
Veda: Swacchandha Yogena Swacchandhatha Swadheenatha Yadha
Kamamithyarththa: | Thathra Paramathmani Bhavanthi Thathraiva Pramanam Bhavanthi | Shruyathe Cha “Sarva Veda Yath
Padhamamananthi” Ithi | “Vedaishcha
Sarvairahameva Vedhya:” Ithi Cha
| Purusharththa Paryavasayithvath Vedasya Thadh Vyathirikthasya Sarvasya Anithyashuchi Dhukhanuvidhdhathvena Purusharththathvabhavath Thath
Swaroopathajjana Thath Sadhanaprathipadhakathvena Vedanam Pramanyamithyarththa:
| Yasmath Veda: Swacchandhayogena Thathraiva
Paramathmani Pramanam Bhavanthi | Thena Cha Hethuna Than Vedan Adheethya Adhigamya
Vedhantha Shravanadhikam Krithva Gatha: Praptha: Vedasya Samvithroopasya Parmathmana: Swaroopam Na Vedhyam Prapancham
Arya: Panditha Bhramavidha: ||
Bhashyam –
Yevam Tharhi Vedavedhyathve “Anyadeva
Thadhvidhithadhatho Avidhithadhadhi” “Yatho Vacho Nivarththanthe Aprapya Manasa
Saha” Ithyadhi Shruthivirodha: Prasajyethethyashankyaha ||
Na Vedanam Veditha Kashchithdhasthi
Vedena Vedam Na Vidhurnna Vedhyam | Yo
Veda Vedham Sa Cha Veda Vedhyam Yo Vedha Vedhyam Na Sa Vedha
Sathyam ||
Vedhanam Kashchidhapi Vedhitha Nasthi |
Vedhena Vedham Na Vidhu: Vedhyamapi Na Vidhu: | Ya: Vedham Vedha Sa Vedhyam Cha Vedha | Ya: Vedhyam Vedha Sa
Sathyam Na Veda ||
Bhashyam –
Na Vedhanam Rigadheenam Madhye Kashchidhapi Veda: Paramathmano
Vachamagocharasya Samvithroopasya
Vedhithasthi | Kasmath? Yasmadh Vedhena Rigadhiroopena Jadena Vedham
Samvithroopam Paramathmanam Na Vidhu: Na Vedhyam Prapanchamapi Vedhyam Na Vidhu: Samvithadheenathvath
Sarvasidhdhe: | Yasmath Samvidhadheena Sarvasidhdhi: Thasmath Yo Yo Vedha
Janathi Vedham Samvithroopam Paramathmanam Sa
Cha Veda Vedhyam Idham Sarvam |
Thadha Cha Shruthi: “Athmano Va Are Dharshanena Shravanena Mathya
Vijjanenedham Sarvam Vidhitham” Ithi | Yo Vedha Vedhyam Ithi Roopam Na Sa Vedha
Na Janathi Sathyam Sathyadhi Lakshanam Paramathmanam”.
