Chapter 2 - 9 - Bhashyam – Who is an ideal Bhramin/twice-born? The voracious opponent of a Yogi – Who is Munishreshta?
Sage Sanathkumara speaks “Oh! Rajan, The
twice-born who is well versed in Veda, does not have the knowledge of Vedha which
is the essence of supreme Bhramam and Vedhya is Prapancham/Prakrithi and the difference between them, would not be considered as an ideal
twice-born. The intellectuals/ twice-born/Vedavithth understands the nature of
Vedha is the essence of supreme Bhramam which is beyond perception or comparison,
eternal, has no beginning or end, etc. The Vedhaviththa with the constant
practice of Rig, Yajur, Sama, and Atharvana Vedha understand the nature of
Prapancha/Anathmavithth, as impermanent, undergoes constant transformation and
ruin. The Paramathma/Bhramam/Athman resides as a soul in the Jeeva is
Vachamagochara is beyond words, intellect, and deeds, therefore it is extremely
difficult even for the Vedhavithth to perceive that all-pervasive supreme
Bramham. The Vedha is incompetent to eulogize that supreme Bhramam, hence the
Upanishads describe the nature of the Bhramam. The Veda shed light on that
supreme Bhramam as “Thriyamashccha Chandra:”, describes the Paramathma as
Avinashi/indestructible, eternal, Paramapurusharththa, and
Poornanandhaswaroopa. The flawless twice-born envisions the Paramathma
Paramambhramam in everything/Oneness-in-all, which is free from birth or death,
Jara and Marana, as changeless, eternal, and supreme bliss. The Vichakshana/wise
Brahmana explains the nature of Vedha as the essence of supreme Bhramam,
understands the absolute Bhramam is the eternal truth, Prakrithi is mere
illusion and destructible. An ‘ideal Bhramin’/twice-born strictly follows truthfulness,
will not take interest in the worldly matters, or chases after material
welfare, or sensual pleasure and bondage that are obstacles in achieving the
supreme Bhramam.”
The voracious opponent of a Yogi -
Sage Sanathkumara speaks “Oh! Rajan,
Vishaya/matters, Indhriya/sense, Dheha/body consciousness,
Ahamkara/Ragadhvesha, are the voracious opponent of a Yogi, these impurities
hunt from in and out of the Jeeva.” Therefore Jeeva should not be a
Vishayanveshanapara/ soaked in the interest in worldly matters such as
families, children, wife, money, wealth, richness, fame, etc. The
Avichinva/Jeeva who do not take pleasure in the material matters, and do not chases
after the sensual pleasure, understands the supreme Bhramam which is described
in the Vedha and Upanishads as ‘Thaththvamasi’, achieves union with that
Paramathma Parambhramam which is free from afflictions, with the constant
practices of meditation and contemplation, eventually the Jeeva abandons the ‘I’/me,
myself, and mine, and ‘body consciousness’/get the wrong impression about body
and strive to protect it from Jara/aging and illnesses, and Marana/death, and
attain union with the supreme Bhramam. The Bhrammopasaka do not even think of
material matters or material welfare contemplates that all-pervasive Bhramam living in complete isolation eventually achieves union with it. The
Athmadharshanasidhdhi/achievement of union with that supreme Bhramam is
possible only with the abandonment of Sarvavishayaparithyaga/interest in
worldly matters, possession, people, money, richness, fame, families, children,
wife, relatives, companion, etc. This Bhramopasaka strictly undertake austerities, observe the vow of silence, remains in isolation, and follows the
Sarvakarmasanyasa, completely get rid of the interest in worldly matters, and
contemplate that supreme Bhramam resides as a soul in Jeeva. The Shruthi
affirms that whoever undertake austerities and constantly contemplate and
meditate upon that Bhramam with Ananyabhakthi/Aham Bhramasmi/perceive that
Bramham/Paramathma as Oneness-in-all achieves union with that all-pervasive
Bramham which is Thamasa: Para/afar from the darkness of
ignorance and free from afflictions.”
Who is Munishreshta?
Sage Sanathkumara speaks “Oh! Rajan,
Munishreshta and Yogi have no difference at all. “Maunath Hi Muni: Bhavathi”.
Oh! Rajan, Muni practices the vow of silence and win over the impurities of
mind/Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, it is not that
Aranyavasa/living in the dense wood brings the qualities of a Munishreshta. The
learned with the constant practice of austerities perceives that ‘Aksharam Bhramam’ which is Avinashi/indestructible, contemplates and undertake the vow of silence, achieves the purity of mind.”
Bhashyam
Nanvevam Tharhi “Vedhena Vedham Na Vidhurna Vedhyam” Ithi Vadhatha Anathmavidha; PrapanchaSidhdhirevethyuktham
Bhavathi Ithyashankyaha |
Yo Vedha
Vedhan Sa Cha Vedha Vedhyam | Na Tham Vidhur Vedhavidho Na Vedha: |
Thadhapi Vedhena Vidhanthi Vedham Ye
Bhramana Vedhavidho Bhavanthi ||
Yo
Vedhan Vedha sa Vedhyam Cha
Vedha, Tham Vedhavidha: Na Vidhu:
Vedhashcha Na Vidhu: Thadhapi Ye Bhramana:
Vedhavidha: Bhavanthi The Vedhena
Vedham Vidhanthi ||
Bhashyam –
Yo Vedha Janathi Vedhan Rigadheen Sa Cha
Vedhavedhyam Soapi Anathmavidheva
Bhinnena Samvedhena Vedhyam Prapancham Vedha | Nanvevam Tharhi
Vedhyavath Paramathmanamapi Janeeyadhithyashankhyaha | Na Tham Paramathmanam
Vachamagocharam Vidhu: Vedhavidho Na Vedha: Vedha Api Na
Tham Vidhu: Tham Vishayi Kurvantheethyarththa: | Nanvevam Tharhi
Kadhamaupanishadham Bhrama Syadhithyashankhyaha Thadhapi Vedhena Vidhanthi
Vedham Parmathmanam Yadhyapi Vagadhyavishayam Bhrama Thadhapi Vedhena Rigadhina Vidhanthi Vijananthi Vedham
Samvithroopam Paramathmanam | Ke The? Ye Bhramana Vedhavidho Bhavanthi Vedhanam Vedhaprathipadhana
Prakaram Janatheethyarththa: ||
Bhashyam –
Kadham Tharhya Vishayameva Bhramavedha:
Prathipadha Yantheethyashankhyaha |
Yamamshabhagasya Thadha Hi Vedha: Yadha Hi Shakha Cha Maheeruhasya |
Samvedhaneapyevamadhamananthi | Thasminhi Nithye Paramthmanoarththe ||
Yamamshabhagasya Dharshane Yadha Maheeruhasyashakha Hethurbhavathi Thadha Hi Vedha: Paramathmana:
Samvedhane Thasmin Nithye Arththe Hethava: Bhavanthi Ithyevam Amananthi ||
Bhashyam –
Yamamshabhagasya “Thriyamashchandhra:” Ithi Shruthe: Chandhramshabhagasya Prapacchandhra Kaladharshane Yadha Maheeruhasya
Vrikshasya Shakha Hethur
Bhavathi Thadha Hi Vedha: Thadhaiva
Paramathmana: Swaroopabhoothe Samvedhane
Nithye Avinashini Arththe Paramapurusharththa Swaroope Poornanandharoope Hethavo Bhavanthi Na Puna: Sakshath
Vachamagocharam Paramathmanam Prathipadhayanthi Ithyevam Amananthi ||
Bhashyam
Ya Yevam Vedhanam Vedharoopathma
Prathipadhanaprakaramavagamya Vyachashte Soapi Bhramana Ithyaha |
Abijanami Bhramanamakhyatharam
Vichakshanam | Yevam Yoabivijanathi Sa Janathi Param Hi Thath ||
Yevam Vichakshanam Akhyatharam Bhramanam
Abhijanami Ya: Yevam Abhijanathi Sa Param Thath Janathi Hi ||
Bhashyam
Yo Vedhaprathipadhana Prakaram Vyachashte
Tham Akhyatharam Vichakshanam Bhramanam Abijanami | Nanubalyam Pandithyadhikam
Nirvidhyavasthithameva Bhroothe
Bhramanam “ Adha Bhramana:” Ithi
Kadhamuchyathe Abhijanami
Bhramanamakhyatharam Vichakshanam IthI? Thathraha - Yevam Vedhanam Vedhanaroopathma Prathipadhanaprakaram
Mayoktham Yoabhivijanathi Sa Janathi Param Hi Thath Parambhrama Janathi Ithyeva
| Ho Hi Pandithyam Nirvidhya
Vyavasthitha: Sa: Kshipram Balyadhikam Nirvidhya Bhramano Bhavatheethyarththa:
||
Bhashyam –
Yasmath Sathyanishtasyaiva Bhramanathva Prasidhdhi: | Thasmath
Vishayaparo Na Bhaveth Ithyaha –
Nasya
Paryeshanam Gaccheth Prathyarththishu Kadhachana | Avichinvamimam Vedhe
Thatha: Pashyathi Tham Prabhum ||
Asya
Prathyarththishu Paryeshanam Kadhachana Na Gaccheth| Avichinvan Imam Vedhe Thatha: Tham Prabhum
Pashyathi ||
Bhashyam –
“Vishaya Indhriyanyeva Dhehahamkara Yeva Cha | Bahya Abhyanthara
Ghora Shathravo Yogina: Smritha:”
Ithi Dharshanath Nasya Athmana: Prathyarththishu Prathipaksha Bhootheshu Dhehendhriya Shabdhadhi Vishayeshu
Paryeshanam Paritha Yeshanam Gaccheth
Vishayanveshanaparo Na Bhavedhthyaththa; | Avichinvana Vishaya Samchayamakurvan
Imam Prathyagathmanam Vedhe Upanishathsu Thathvamasyadhi Vakyeshu Thatha: Pashchath Pashyathi Tham Prabhum
Paramathmanam Athmathvena
Janatheethyarththa: | Adhava
Nasthyathmana: Paryeshanam Anveshanam Gaccheth Prathyarththishu
Prathipaksha Bhootha Dhehendhriyadhishu | Dhehendhriya
Thadhdharmathmanathvena Na
Grihneeyadhithyarththa: | Avichinvana Dhehendhriyathadhdharmanamathmathvena
Samchinvana Thath Sakshinam
Athmaneva Prathipadhyamana: Thathvam Padharththa Shodhananantharam
Imam Pramathradhi Sakshinam
Paramathmanam Pashyathi Dhehendhriya Thadhdharmanathmathvena Prathipadhyamanastha Thaththvamasyadhi
Vakyai: Paramathmanamathmathvena Pashyatheerththa: ||
Thooshnibhootha Upaseetha Na
Checchenmanasa Api | Abhyavarththetha Bhramasau Bahvanantharamapnuyath ||
Thooshnim Bhootha Upaseetha
Manasa Api Na Cha Iccheth | Asmai
Bhrama Abhyavarththetha | Anantharam Bahu Apnayath ||
Yasmath
Sarvavishaya Parithyagenaiva Athmadharshana Sidhdhi | Thasmath
Thooshnimbhootha Sarvakarma Sanyasam
Krithva Swathma Vyathiriktham Sarvam Parithyajya Kevalo Bhoothva Swathmanameva
Loka Upaseetha | Na Checchath Manasapi Vishayeccham Na Kuryath | Ya Sthooshnimbhootha: Vishayopasamharam
Krithva Swathmanameva Lokam Upasthe |
Thasmai Thooshnimbhoothaya Bhramanaya Bhrama Apoorvadhilakshanam
Abhyavarthetha Abhimukhi Bhaveth
Ithyarththa: | Shruyathe Cha “Yame
Vaisha Vrunuthe Thena Labhyasthasyaisha Athma
Vivrunuthe Thanum Swam” Ithi |
Anantharam Avirbhootha swaroopa: San Bahu Bhoomanam Thamasa; PAram Param Athmanam Apnuyath Ithyarththa: ||
Who is Munishreshta?
Munirapeshya Yevathyaha
Maunadhdhi Munirbhavathi
Naranyabvasananmuni: | Aksharam Tham Thu YoVedha Sa Munishreshta Uchaythe ||
Maunath
Hi Muni: Bhavathi | Na Aranyavasanath
Muni: Bhavathi | Ya: Thu Aksharam Tham Vedha Sa Munishreshta Uchyathe ||
Maunath
Poorvokthath Thooshnimbhava Dheva
Munir Bhavathi Na Puna:
Aranyavasanamathrath Muni: Bhavathi |
Theshamapi Thooshnim Bhoothanam Madhye Yasthu Puna: Aksharam Avinashinam Tham
Paramathmanam Vedha “Ayamahamasmi” Ithi
Sakshath Janathi Sa Munishreshta Uchyathe | Shruyathe Cha
“Yevameva Vidhithva Munirbhavathi” Ithi||
