Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam – Bhashyam –70 - 79 Bhramana, Bhramavithth, & Kavi/ Bhramavithth is the absolute Bhramam

 

Chapter 29 - Bhashyam – 70 - 79   – Bhramana, Bhramavithth, & Kavi/ Bhramavithth is the absolute Bhramam

 

Bhashyam - 70

Sage Sananthkumara speaks “Oh! Rajan, I shall describe the nature/Samachara of supreme Bhramavithth who is absolute Bramham. The Bhramavithth who is Aprayatha/free from all the Karma, Sthithaprajja/calm, contented, wise, is highly honored won’t get over-excited or take pride in it, in the same manner, if he was humiliated, do not get anxious or enraged. The Sthiraprajja Bhramavithth undertakes Goodacharya/living in isolated places, is Aprayatha/inactive, Thooshnibhootha/silent, will have perfect control over sense, great endurance, takes immense pleasure in the ‘Athmarathi’/contemplation and meditation upon the supreme Bhramam resides as a soul in the Jeeva. If the Bhramavithth is Sanyasin or Bhramacharin, will have profound knowledge in Vedanthavijana Sunishchitharththa/eminent in Veda and Vedanta, Parama Hamsa Parivrajakacharya is highly honored and worshiped, they won’t take pleasure in the honor, or take pride in it. If a Bhramavithth is considered as Jada/insane and humiliated won’t get agitated or anxious as well.”

Bhashyam - 71

The respects or disrespects to a Bhramavithth is considered as lightning/ it has momentary life, they do not take pleasure or get agitated on the short-living nature/Asath of Prakrithi/richness, money, wealth, fame, people, etc. They consider respect and disrespect, grief, and happiness, are momentary feelings, which has no permanent existence. So they take pleasure in the contemplation upon that supreme Bhramam which is eternal/Sath, changeless, neither birth nor death, and free from afflictions. These Bhramavithth understands the fact that the Adharmavidhvan/Jeeva drenched in all the Adharmic/immoral activities, soaked in Lokashathravivarjitha/material matters and bondage, are Mooda/ ignorant, do not respect the Bhramavithth.

 

Bhashyam – 72, 73

The Bhramavithth consider the honor from the Dharmavith/Vidhwan/learned and wise people who are engaged in the spiritual and religious rites has the nature of the ‘blink of eyes’, do not last for long, consider them as the nature of Vidhwan/learned respects the Bhramavithth. If the Vidhwan/learned disrespects the Bhramavithth, consider the disgrace as the nature of Adharmavith as Mooda/dull-minded, Lokashasthravivarjitha/soaked in the material matters and bondage, Avidhvan/ignorant, and Aviveki/unwise.

 

Mana/respect, pride and Mauna/ vow of silence

Bhashyam - 74

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the nature of ‘Mana/respect, pride, and Mauna/silence’. The Mana and Mauna do not work like a ‘Sahitha’/close associate; Mana/pride is closely related to Lokavishaya/material world, and the silence/Mauna related to ‘Paralokavishaya’/supreme abode ‘Thath Bhramam’.

 

Bhashyam - 75

 

Mana/pride and Mauna/silence do not live in harmony, impossible to live in the same place. The Mana/pride takes pleasure in the Prathyakshadhigochara/Prakrithi, material well-being, richness, wealth, money, fame, people, etc. The Mauna/silence takes pleasure in ‘Athmarathi’/supreme Bramham is eternal bliss and free from afflictions. The Bhagavan says “ Mauni immerses in the ‘Om Thath Sath’/the all-pervasive supreme Bhramam resides as a soul in the Jeeva.” Anugita says “Om Thath Sath Vishnave’ is the sacred syllables provide Sayujya/one of the Apavargaphala.” ‘Thath’ is Bhramam which is the subject of Maunam/silence.  Hence, Mana/pride causes to achieve Samsara/interest in material matters and bondage, and the practice of  Mauna/silence provides Bhramaprapthi. Hiranyagarbha says “ The interest in Anna and Bhoga/grains, richness, wealth, possessions, money, family, children, wife, relatives, companions, etc..Are the results of Mana/pride. The vow of silence/ Maunam provides the Bhramananda Sukhaprapthi/eternal bliss.”

 

Bhashyam - 76

 

Sage Sanathkumara speaks to Dhritarashtra “Oh! Rajan, Oh! Kshatriya, the interest in the Manarththa/pride and material matters would definitely provide wealth, it is ‘Paripandhini’/causes attachment, but the Bhramavithth who is Prajjaheena/immerses in the ‘supreme consciousness’ leaving the ‘body’ and ‘I’ consciousness, earns the ‘Shri’/wealth which is difficult to achieve and it is permanent.”

 

Bhashyam – 77

 

Sage Sanathkumara speaks “Oh! Kshatriya, the Jeeva soaked in the worldly matters, with the excessive influence of Mana/pride, and interest in wealth, take interest in material possessions, takes pride in it, they perform rites/Karma to achieve the heavenly pleasures, possession of an abundance of cows and grains is Vishayavishandha/blind completely drenched in the toxic poison like material matters and bondage without the knowledge that it has a temporary existence. The wealth earned by performing rites to achieve fruitful results are a hindrance to the Shreyomarga/achievement of the greatest of the wealth Mokshamarga.  Mokshadharma says “The learned/wise live in the material matters and chase after sensual pleasure would get fastened by the noose of bondage, the Sukrithi/fortunate ones brilliantly cut off the noose of bondage with the knowledge of all-pervasive supreme Bhramam. The Vidhwan who immerses in the Kriya and enjoys the fruitful results fails to cut off from the interest in worldly matters and bondage.” The ignorant Jeeva who is drenched in the pride of possession of wealth, chases after the material well-being, etc. he is Prajjaheena/lack of supreme consciousness and Vidhyaheena/lack of wisdom as well. These kinds of Jeeva fail to achieve ‘Bhramanandha’/supreme bliss. The Hiranyagarbha describes “The supreme Bhramam is the eternal wealth, is permanent, Chidhagnandha/eternal bliss, Gunaroopavivarjitha/free from attributes, miseries or fortune, happiness or sorrow, Anandhakhya/essence of bliss, Para/beyond comparison, and it is Shudhdha Shri/pure wealth.” The Shruthi says, the all-pervasive supreme Bhramam is extremely difficult to achieve, it is even impossible to hear it.

 

Bhashyam - 78

 

I shall describe how to achieve that extremely difficult ‘Bhramalakshmi’/permanent wealth. The intellectuals have beautifully described the ways to approach that inaccessible Bhramam which is extremely difficult to achieve. The six techniques such are 1) Sathyam/truthfulness, 2)Arjavam/free from wickedness 3) Hree/absence of shyness to perform the righteous deeds, 4) Dhamam/perfect control over sense 5) Shaucham/purity 6) Vidhya/wisdom, these are the supreme tool to break the Mana/pride, Moha/desire, etc.

 

Bhashyam – 79

The Mahathma beautifully describes the gateway to the Bhramalakshmi/the supreme Bhramam which is considered as the greatest wealth of the Jeeva. The techniques to approach the inaccessible Bramham is extremely demanding with the strict following of truthfulness in conversations, free from wicked and immoral activities, free from the shyness to perform the righteous deeds, the practice strict control over sense, purity of mind, and learning scriptures, are the prime tools for Antha: Karana Shudhdhi/purity of mind and intellect. Shaucha is Kalmashaprakshalana/free from the impurities like ego, pride, jealousy, anger, etc, Vidhya is Bhramavidhya/the knowledge of the all-pervasive Bhramam resides as a soul in the Jeeva, that has no birth or death, it is free from miseries and grief of worldly existence, it is unblemished, pure, and eternal and it is supreme bliss. The practice of these six techniques such as 1)Truthfulness, 2)practice of control over sense/do not get attached to material matters, people, possessions, wealth, etc. and perfect control over Anger, lust, desires, jealousy, pride, etc. 3) purity of mind and intellect 4) keeping away from all the immoral deeds 5) keeping away from unwanted shyness to perform the righteous deeds and 6) strive to achieve the knowledge of the all-pervasive supreme Bhramam, being in the association of noble souls and ascetics,  listening and reading scriptures and Shastra etc. The practice of the above six methods to achieve the Bhramalakshmi would remove the Manamohaprathibandha/pride, desire, lust, greed, jealousy, anger etc..that are the main hindrance in achieving the Moksha.

 

Bhashyam –  70

 

 Punarapi Thasyaiva  Samacharaha ||

Yamaprayathamanam Thu Manayanthi Na Manitha: | Na Manyamano Manyetha Navamane Visamjwareth ||

Aprayathamanam Yam Thu manayanthi  Sa Manitha:  Manyamana: Ahamithi Na Manyetha| Thadha  Avamane Cha Visamjwareth ||

 

Bhashyam – 71

 

Yam Bhramavidham Aprayathamanam Thooshnimbhootham Sarvopasamharam Krithva  Sve  Mahimni Vyavasthitham Bhramacharyadeva Kritha Sanyasinam Vedantha Vijjana Sunishchitharththam Paramahamsa Parivrajakacharyam Goodacharinam Kechith Vidhvamsa: Sthitha Prajja Lakshanajja: Bhramavidhithi Mathva  Manayanthi Poojayanthi Cheth Sa Thai: Poojitho Vidhvan Na Manyamana: Ahamithi Na Manyetha | Thadha  Sthitha Prajja Lakshananamanabhijja: Jada Ithi Mathva  Avamanam Kurvanthi Ithi Cheth Thasmin Avamane  Nimiththe Na  Visamjwareth Nanuthapeth ||

Bhashyam – 72

Kadham Tharhi Manithenavamanithena Va  Manthavyamithyaha Shlokadhvayena |

Loka Swabhava Vriththirhi Nimeshonmeshavath Sadha | Vidhvamso Manyantheeha  Ithi Manyetha Manitha: | Adharma Vidhusho Mooda Lokashasthra Vivarjitha: | Na Manyam Manayishyanthi Ithi Manyedhamanitha: ||

Yadhidham Vidhvamso Bhramavidham Manyantheethi Thath Thesham Nimeshonmeshavath Lokaswabhava Vriththirithi Manitha: Sadha Manyetha| Adharmavidhusha: Lokashasthra Vivarjjitha: Mooda: Manyam Na  Manayishyantheethi Avamanitha: Manyetha ||

 

Bhashyam – 73

Yadhidham Vidhvamso Bhramavidham Manyanthi Ithi Thaththesham Nimeshonmeshavath Swabhavavriththi: Swabhaviki Pravriththi: Ithi Manyetha| Thadha  Avamanitho Janai: Avajjatho Vidhvanevam Manyetha  Adharmavidhusho Mooda :  Vivekaheena|  Lokashasthravivarjjitha Na Manyam | Manarham Manyishyanthi Manyamapi Na Manayishyanthi | Ithyethath Avidhusham Swabhava Ithi Manyetha Amanitha: Apoojitho Vidhvan ||

 

Mana and Mauna

 

Bhashyam -  74

 

Idhaneem Manamaunayo: Bhinna Vishayathvamaha

Na Vai Manashcha  Maunam Cha Sahithau Vasatha: Sadha | Ayam Manasya  Vishayo Hyasau Manasya  Thadhvidhu: ||

Manashcha  Maunashcha  Sahithau Naiva  Vasatha: | Ayam Loka: Sadha  Manasya Vishaya: | Asau/Paralokam Maunasya  Vishaya: | Thath Vidhu: ||

 

Bhashyam – 75

Na Vai  Manashcha  Maunam  cha Sahithau Yekathra Vasatha: | Sadha Ayam Hi Prathyakshadhi Gochare Loko Lokyatha Ithi Prapancho Manasya Vishaya: Ithyarththa: | Asau Paralokao Maunasya Kosau Thath Vidhu: | Thadhithi Bhramano Nama| Thadhaha Bhagavan “ Om  Thathsadh Ithi Nirdhdhesho Bhramanasthrividha: Smritha:” Ithi | Thadhachanugeethasu “Om Thathsadh Vishnave  Chethi Sayoojyadhipradhani Vai” Ithi | Thacchabdhavachyam Bhrama Maunasya  Vishaya  Ithyarththa: |  Yethathdhuktham Bhavathi “ Manath Samsaraprapthi: Maunena Bhramaprapthi:” Ithi |Uktham Cha  Hairanyagarbhe “Annaganadhi Bhogeshu Bhavo Mana Ithi Smritha: | Bhramanandha Sukhaprapthi Hethur Maunamithismritha:” Ithi ||

 

Bhashyam – 76

Idhaneem Manarththasamvase  Apavargabhavam Dharshayathi |

Shrirhi Manarththa Samvasasthsa Chapi Paripandhini | Bhrami Sudhurlabha Shrirhi Prajjaheenena Kshathriya ||

Oh! Kshathriya, Manarththa Samvasath Shrirhi Bhavathi | Sa Chapi Paripandhini| Prajjaheenena Bhrahmi Sri: Sudhurlabha Hi ||

 

Bhashyam – 77

Oh! Kshathriya Manarththa Samvasath Manavishaya  Samvasath Managochara Prapanche  Parivarththamanasya  Swarga Pashvannadhyadhi Sadhanabhootham Karmanu Thishtatho Vishavishandhasya  Shrirhi Bhavathi | Sa Chapi Shri: Paripandheeni Shreyo Margavirodhini | Thadha Cha  Mokshadharme  “Nibandhinee Rajjuresha Ya Grame Vasatho Rathi: Chththvainam Sukritho Yanthi Nainam Chindhanthi Dhushkritha:” Ithi | Ya Yevam Shriyabhibhootho Mooda: San Vishayeshu Pravarththathe  Thena Prajjaheenen Vidhyaheenena Bhrami Bhramanandha Lakshana Shri: Dhurlabha. Thadha Cha  Hairanya Garbhe  “Ya Nithya  Chidhaghnanandha Gunaroopa Vivarjjitha Anandhakhya Para Shudhdha Bhrami Shririthi Kadhyathe” Ithi | Sacha Sudhurlabha Shravanayapi Na Shakya | Thadha Cha  Shruthi:  “Shravanayapi Bahubhiryo Na  Labhya:” Ithi ||

Bhashyam – 78

Idhaneem Bhramalakshmi Praveshadhvarani Dharshayathi |

Dhvarani Samyak Pravadhanthi Santho | Bahuprakarani Dhuracharani | Sathyarjjave  Hreer Dhama Shaucha Vidhya: | Shanmana Moha Prathibandhakani ||

Santha: Bahuprakarani Dhuracharani Dhvarani Samyak Pravadhanthi | Sathyarjjave  Hree: Dhama Shaucha Vidhya: Ithyathani ‘Shat’ Manamoha Prathibandhakani Bhavanthi ||

 

Bhashyam – 79

Dhvarani Bhrama Lakshmi Praveshadhvarani Samyak Pravadhanthi Santha: Bahuprakarani Dhuracharani Dhukhacharani | Kani Thani? Sathyarjjave | Sathyam Yadharththa Sambhashanam Bhoothahitham Cha | Arjjavam Akautilyam | Hree: Akaryakarane Lajja | Dhama Shaucha Vidhya: Dhama: Antha: Karanoparathi: | Bahi: Karanoparathirithi Kechith | Shaucham Kalmasha Prakshalanam | Vidhya  Bhramavidhya | Shat Yethani Manamoha Prathibandhakani ||

 

||Ithi Sanath Sujatheeya Bhashye  Prathamodhyaya: ||

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam – Bhashyam – 60 - 69 - Bhramana, Bhramavithth, & Kavi/ Bhramavithth is the absolute Bhramam

 

 

Chapter 28 - Bhashyam –  60 - 69 – Bhramana, Bhramavithth, & Kavi/ Bhramavithth is the absolute  Bhramam

 

Bhashyam - 60

I shall narrate about the Jeeva who consider the ‘Athman’ as ‘Dheha’ and Indhriya/sense and what would happen to them in the Ihaloka and Paraloka as well. The twice-born/Bhramana Bhramavithth who have no interest in worldly matters or bondage that has fleeting nature, remains unwearied/free from afflictions, and these Jeevas are Nirupadhrava/harmless, and benevolent, are known as Bhramavithth and Kavi.

 

Bhashyam – 61

The Jeeva who do not take interest in money, richness, wealth, fame, family, children, relative, wife, and companion are Anadhatha/do not chase after material welfare or pleasures, do not consider the body or the sense is ‘Athman’, remains serene, free from the afflictions of worldly existence, do not get anxious or wearied, performs all those Karma with the body and sense as a part of Dharma without getting attached to it. The Shruthi says “hunger, thirst, Prana, Shoka, and Moha is the nature of mind and the Jara and Marana is the nature of the body. The supreme Bhramam/Athman is free from all those mentioned above.” The Bhramavithth with the knowledge of the supreme Bramham/knowledge of Dhehadhvaya such as Dheha/body and Athman are different, performs all the Dharmic rites without expecting fruitful results, performs the tasks as Eshwaraththam remains free from anguish, weariness, and grief. The impurities like Kama, Krodha, Lobha, Madha, Moha, and Mathshcharyas are hindrance to a Sadhaka, the Jeeva free from all those impurities called ‘Nirbadha’ ‘Nirupadhrava’. The learned, wise, noble soul remain as Shishta/polite and eminent, remains humble and they do not act like a Jjyani, they continued to remain as a ‘Jada’/unwise, is the twice-born Bhramavithth and Kavi.

Bhashyam –62

I shall speak of Agoodacharinam/Jeeva who has no interest in lives in an isolated place, remains in the open, and yearns to get attractions from all is unethical, these kinds of Jeeva are considered disrespectful according to Shashthra. The Jeeva who prefers to be in the open, strives to get attracted by all is like the ‘child consuming its own vomit’./Yadha Bala Vanthamashnanthi’. In this way, the twice-born attained knowledge in Veda and Shathras, remains in the crowd of people, without considering Goodacharya, are like the ‘Yadha Bala Vanthamashnanthi’. It would cause hindrance in achieving that supreme Bhramam resides as a soul in the Jeeva, which is eternal bliss and free from afflictions of worldly existence.

 

Bhashyam –63

 

“Mooda/ignorant is called ‘child’/Bala, the dog also called ‘Mooda’/child. The twice-born, who do not follow Goodacharya even after achieving profound knowledge in Veda, Shasthra, and Purana, take pride in their knowledge, yearn for fame and richness, and engages in self-praise, and remains in the crowd of the people/Agoodachari, are consuming their own vomit. These types of twice-born are considered as Mooda, Shvan, Bala, they proclaim themselves as Bhramavithth/knower of all-pervasive Bhramam, this arrogant and disrespectful act would keep them away from the supreme bliss, they continue to consume their own vomit that would cause Abhoothi/miseries, Ananrththa/troubles. Hence, the twice-born Bhramavithth should sincerely follow Goodacharya/living in the remote and contemplate upon that supreme Bhramam in isolation, with perfect control over sense, live like Ajjya.

 

Bhramavithth is the absolute Bhramam

 

Bhashyam – 64

I shall describe the nature of Yogi, well praised in the scriptures. The Yogis are from Viththeshana and Puthreshana,/free from the interest in the worldly matters and bondage like wealth, fame, richness, families, wife, children, companion, etc. remain Anadya in life,  will have profound knowledge in Shashthras and Puranas, live in remote places in utter isolation, they are unapproachable, difficult to break  or agitate them. These Yogis lives in absolute bliss are supreme Bhramam.

 

Bhashyam - 65, 66, 67

These Yogis are distant from the Jaya, Puthra, Dhanam,/Puthreshana and Viththeshana, will not have an interest in worldly matters and bondage, they are Adya in Veda, Vedantha, Meemamsa,/six auxiliaries of Veda/Vedanga, and are the essence of the Veda, they strictly follow Ahimsa/non-violence, Sathyam/truthfulness, Astheya/hate stealing and abuses, Aparigraha/practices renunciation, and Bhramacharya/celibacy. These Yogi spend an entire life in Samadhisadhana/contemplation upon that supreme Bhramam, meditation and Yogic practices, hence they remain inaccessible, unapproachable, and unbreakable. These Yogis are inseparable from that supreme Bramham, eventually get transformed as ‘Bhramam’ with the constant practices of meditation, contemplation, strict austerities, and Sadhana.

 

Bhashyam - 68

 

I shall describe the splendor of Bhramavithth who has attained union with the supreme Bhramam with the constant practice of austerities and meditation. The Svishtakrith/who are engaged in the fire sacrifices, and the veneration of favorite deities, are not equivalent to Bhramavithth, or do not achieve union with that deity worshiped.

 

Bhashyam - 69

 

The Svishtakrith and Sarvadevathayaji, who constantly worship Agni, and Sarvadevatha are not equivalent to Bhramajjyani. The Svishtakrith is described as the twice-born who engaged in the performance of spiritual and religious deeds in a perfect manner, as desired to them, there is no surprise in it. The Shruthi says ‘the twice-born who performs the ‘Svishta’ is ‘Svishtakrith’. The Yajamana who performs the fire sacrifices, to please a particular deity/favorite deity, and offer oblations to please that deity, are Havishprathiyogi/take part in the Havish, and Havirbhoktha/consumer of Havish, the splendor of that deity cannot be equivalent to the Bhramavithth. The Mokshadharma describes Dhvijoththama/eminent twice-born who has profound knowledge in Veda and Vedanga, performs spiritual and religious deeds reciting the Vedic chants are not equivalent to Bhramavithth. Hence, Bhagavan Manu says there is no Bhootha/living being is superior to a Bhramajjyani.

 

 

Bhashyam – 60

Anyadha  Dhehendhriya Thadharththamananupashyatha: Kim Bhavatheethyatha Aha |

Ashrantha: Syadhanadhatha  Sammatho Nirupadhrava: | Shishto Na  Shistavath  Sa Syadh  Bhramano Bhramavith Kavi: ||

Ya: Anadhatha  Sa Ashrantha: Syath | Nirpadhrava: Sammatha: Shishta: Sa Shishtavannsyath | Sa Bhramana: Bhramavith Kavi: Bhavathi ||

 

Bhashyam – 61

Ya: Anadhatha  Anathma  Bhootha  Dhehendhriyathadharman Athmathvena Nopadhaththe| Sa: Purusha: Ashrantha: Syath  Samsara Shramayuktho Na Bhaveth | Ashanayadhe: Dhehadhi Dharmathvath | Thadha Cha Shruthi: “Ashanaya Pipase  Pranasya Shoka Mohau Manaso  Jara Marane Shareerasya” Ithi | Dheha Dhvayadhyase  Hi Thadhdharmadhyaso Bhavathi | Yevamashranthathaya Nirupadhrava: Bhavathi | Krodha Harsha  Lobha Mohadhayo Antharaya: Upadhrava; Thadhdheeno Nirupadhrava: Sa Sammatha :  Shishtathvena Vidhvadhbhi: Sammatha: Shishtavanna Syath  Nachareth Jadavacchareth Bhramano Bhramavith Kavi: |

 

Bhashyam – 62

Idhaneem Agoodacharinam Kuthsayannaha |

Ye Yadha Vanthamashnanthi Bala  Nithyamabhoothaye | Yevam  The  Vanthamashnanthi Swa Veeryasyopa Bhojanath ||

Yadha  Balavanthamashnanthi Yevam Ye Shishta  Agoodacharina: Varththanthe | The  Swa Veeryasyopa Bhojanathvanthamashnanthi Idham Nithyam Abhoothaye  Bhavathi ||

 

Bhashyam – 63

“Moodo Bala Ithi Proktha: Shva  Cha Bala Ithi Smritha:” Ithi Dharshanath Yadha Bala Shvano Va Moodo Vavantham Udhgeernnamashnanthi | Yevam  Ye Shishta Bhramavidha:  Swamahathmyam Khyapayantha: Agoodacharino Varththanthe The Vantham Udhgeernnam Ashnanthi Swa Veerasyopa Bhojanath | Yadhidhamvanthashanam Thadhidham Abhoothaye Anarththayaiva Ithyarththa: | Asmath Gooda: Sannashishtavadheva Samachareth Ithyarththa: ||

Bhashyam –64

Idhaneem  Agoodacharinam Kuthasayannaha|

Ye Yadha  Vanthamashnanthi Bala Nithyamabhoothaye |Yevam  The  Vanthamashnanthi Swa veerasyopa Bhojanath ||

Yadha Bala Vanthamashnanthi Yevam Ye Shishta  Agoodacharina: Varththanthe | The  Swa Veerasyopa BhojanathVanthamashnanthi Idham Nithyam Abhoothaye  Bhavathi ||

 

Bhashyam – 65

“Moodo Bala Ithi Proktha: Shva  Cha Bala Ithi Smritha:” Ithi Dharshanath Yadha  Bala Shvano Va Moodo Va  Vantham Udhgeernnamashnanthi | Yevam Ye Shishta Bhramavidha: Swamahthmyam Khyapayantha: Agoodacharino Varththanthe  | The Vantham Udhgeernnam Ashnanthi Swa Veeryasyopa Bhojanath | Yadhidham Vanthashanam Thadhidham Abhoothaye  Anarththayaiva  Ithyarththa: | Asmath Gooda: Sannashishtavadheva  Samachareth Ithyarththa:”||

 

Bhashyam - 66

Bhramavithth  is the supreme Bhramam

Idhaneem Yoginam Prashamsannaha |

Anadya Manushe  Viththe Adya Vedheshu Ye Dhvija: | The Dhurdharsha Dhushprakampya  Vidhyaththan Bhramanasthanum ||

Manushe Viththe Anadya: Vedeshu Adya: Cha Ye Dhvija: The Dhurdhdharsha: Dhush Prakampyashcha  Bhavanthi | Than Bhramana: Thanu Vidhyath ||

 

Bhashyam - 67

Anadya: Abahumatha: Asakththathmana: Manushe Viththe  Jaya  Puthra Viththadhishu Adya: Vedeshu Veda Prathipadhyahimsasathyastheya Parigraha Bhramacharya Samadhi Sadhaneshu Ye Dhvija: | The  Dhurdhdharsha  Dhushprakampya: Vidhyaththan Bhramana: Thanum Bhramaswaroop Bhoothan Vidhyath Ithyarththa: ||

 

Bhashyam – 68

Kincha  Bhramavinmahimaishai: |

Sarvan Svishtakritho Devan Vidhyadhya Iha Kashchana | Na Samano Bhramanasya Yasmin Prayathathe Swayam ||

Swishtakritha: Sarvan  Devan Ya: Kashchana Iha Vidhyath  Sa Bhramanasya  Samano Na Bhavathi | Yasmin Swayam Prayathathe  Sa  Devopi Na Samana: Syath ||

 

Bhashyam – 69

Sarvan Agnyadheen  Svishtakritha: Sushtu Ishtam Kurvantheethi | Thadha Cha Shruthi: “Svishtam Kurvan Swishtakrith” Ithi | Devan Prathyekamudhdhishya Thyagarththam Vidhyath Ya Iha  Kashchana Sarvadevathayajyapi Bhramanasya  Na Samana: Bhramanena Bhramavidha Na Samana: Ithyarththa: | Naithadhashcharyam Yasmin Devatha Visheshe Havisha Udhdhesha Thyagena  Phalarththam Prayathathe Swayam Yajamana:  “Idhamagneya Idhamidhraya” Ithi Soapi Havish Prathiyogi Devatha Vishesha: Na Samano Bhramavidha Kumu Vakthavyam Devapashur Yajamano Na Samana Ithi | Thadha  Cha Mokshadharme  “Bhramanasya  Na Sadhrishye Varththathe  Sopi Kim Puna: | Ijyathe Yena Manthrena Yajamano Dhvijoththama:” Ithi | Thadha Chaha Bhagavan Manu: “Bhramavidhbhya: Param Bhootham Na Kinchithidhiha Vidhyathe” Ithi ||

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam – Bhashyam – 53 - 59 – Bhramajjyani/Athmavithth - The permanent wealth of a twice-born

 

 

Chapter 27 - Bhashyam –  53 - 59 – Bhramajjyani/Athmavithth - The permanent wealth of a twice-born

 

Bhashyam – 53

 

The Mauni/Athmavithth who has perfect control over sense, observes the vow of silence, contemplates upon the flawless all-pervasive supreme Bhramam and remains in a state of ecstasy/Athmarathi.  They do not chase after the Bhauthikavasthu/material pleasures which has fleeting nature, and take pleasure in the Athmarathi, in this way, the Athmavithth protects the Athman. The Jeeva who constantly strives to achieve that supreme Bhramam, his Annam/grains/produces is most suitable to serve the noble souls. The Bhramanishtabhootha Sadhanas are Vasthram/clothes, Ajinam/fur of the animal, Kusham/sacred grass, Pusthakam/scriptures and sacred texts are Bhramasvam, hence the Annadhatha/twice-born should protect all these. The precious gem or exquisite ornaments of gold are not the wealth of a twice-born Yogi.  The Kusham/sacred grasses, Dharbha, Valkalam/saffron robe, Chela/vasthram, are his wealth, and the wealth of twice-born/Bhramin is Bhramasva. These types of Bhramin/twice-born are eligible to serve meals to the Sajjanas/Sadhu/noble souls.

 

Bhashyam – 54

I shall narrate the Samachara/practice of Bhramavithth. The Bhramajjyani is ordained to perform Ajjathacharya/living in secluded places and traveling to remote places, following strict rules and austerities. The Bhramajjyani living in the middle of Jjyathi/relatives cannot achieve spiritual progress.

 

Bhashyam – 55

The Bhramavithth should strictly follow Ajjathacharya/Goodacharya, it is essential for spiritual progress. The Jeeva who lives in the middle of Jjyathi/relatives, Puthra/children, Mithra/companion, Kalathradhi/wife, wealth, richness, money, and possession, cannot achieve Siddhi. Yogis discard all the worldly matters and bondage, performs strict austerities, and lives Nigooda/places of unapproachable. The Shruthi says “Yogi should strictly follow Nigoodacharya, abandoning family, Puthra, Mithra, Kalathradhi, Vedanga, Yajjam,  and Yajjopaveetham.”

 

Bhagavan Vashishta says “ The Bhramajjyani do not differentiate Sajjana /noble and Dhurjjana/wicked, Sathjana/righteous and Asathjana/immoral, or Ashrutha/no knowledge of Bhramam and Bahurshrutha/abundance of knowledge or Suvriththa/Jeeva engaged in pious dees or Dhurvriththa/engaged in immoral deeds. These Bhramajjyani definitely understands the nature of all, but remains as Jada/lifeless, dispassionate to all those types of Jeeva.”  These type of noble-souls with these practices of Gnananishtaprapthi achieves Moksha, hence the Jeeva do not have the Jnananishta/strict observances of austerities to achieve supreme wisdom or Vikshepabahulya/perfect control over sense do not achieve Moksha.

 

The Bhramajjyani who strictly follow the austerities take Charya/tour to the supreme Bhramam resides as soul, with the knowledge of supreme Bhramam is Ajjatha/invisible, not perceivable, Chakshuradhyavishayabhootha/is the cause for the functioning of Karma and Gnana indriyas is beyond words and mind, Vachamagochara/which is not describable by words, mind or deeds, it represents supreme knowledge, it is not perceivable through Asanayadhi, it is Asamsprushta/it is not easily attainable, it is Poorna Anandha Swaroopa/supreme bliss, it is all-pervasive resides as soul, it is different from Prakrithi/Prithak Bhootha, it is different from destructible Prakrithi and these Bhramavithth immerses in the Samadhi for several thousand of years. The ignorant Jeeva takes pleasure in the Puthra, Mithra, Kalathradhi, /richness, money, fame, etc. and takes pleasure in the worldly matters which pleases the sense, consider themselves as fat, thin, beautiful, ugly, and assumes “I am that and this, I am born in the clan of illustrious Bhramin, Kshatriya or Vaishya, I am born speechless, blind, I belong to my family and children, they are my relatives, they are my enemies, these are my wealth, etc.” The Bhramavithth twice-born will not have any of the above thoughts and least conscious about the people and material matters, and constantly take pleasure in ‘Athmarathi’. The Shruthi says “The supreme Bhramam is not perceivable with the eyes, but it is the sole source of eyes to identify the matters.” hence the Jeeva should strive to achieve that supreme Bhramam in Ajjyatha/living in the remote. The Jjyathi/wealth of Dhehi/body is Kama, Krodha, Lobha, Madha, Moha, Mathshcharya, interest in worldly matters, and sense. Jeeva is the assemblage of that impurities, and sense, take pleasure in the worldly matters and bondage, the ‘Athman’/Paramathma is different from all those impurities, remain unblemished always, it is the sole witness in the Jeeva. The Sthoolashareera is the body and Sookshmashareera is the ‘Athman’ which is the sole witness, and it is the source of the functioning of the body.

 

Bhashyam – 56

I shall describe the reason why the Sthoola and Sookshmashareera are different.  The Sookshmashareera/Athman is Nirlinga/free from characteristics, Achala/immovable has no death or birth, pure, and has no duality. The twice-born is the closer to that truth of supreme Bhramam which free from impurities, sinless, free from Vidhyavidhya Dhosha, free from Sarvadhvandha/all kinds of dualities like Ashana/feeling free from hunger, Pipasa/thirst, Shoka/grief, Moha/desires, Jara/aging, Mrithyu/death, Ushna/heat, Sukha/happiness, Dhukha/sorrow. The supreme Bhramam resides as a soul in the Jeeva as Antharathma/soul, Sarvanthara/all-pervasive, Sakshibhootha/sole witness of the Jeeva, is incomparable and beyond description. Therefore, the Bhramavithth will not have any differentiation of Dhurjjana/evil people and Sajjana/noble souls, good or evil, Mana/respect or Avamana/disgrace, happiness, or sorrow.

 

Bhashyam – 57

The Bhramajjyani will not have the feeling of dualities, like Sukha and Dhukha, or good and evil. The ‘Athman’/soul are free from impurities and dualities, it has neither birth nor death, and changeless, hence, whoever wrongfully assumes the ‘Athman’ is not free from the body is sinner/Athmapahari.

 

Bhashyam – 58 & 59

 

The supreme Bhramam is the essence of wisdom,  Nirlinga, Achala,  pure, free from dualities, free from afflictions,  free from Jara, Marana,  and it is Sath Chith, Anandha Swaroopa, it is ‘Adhvatheeya Bhramam’,  it is the sole witness, and it is the source of the functioning of the mind, intellect, Ahamkara, Gnana, Karmendhriyas, and  Panchaprana. Jeeva who consider the supreme Bhramam resides as soul/Athman in the living beings as ‘Kartha/doer, Bhoktha/eater, Sukhi/enjoys happiness, Dhukhi/undergoes grief, Sthoola/fat , Krisha/thin, son, children, wife, family, relatives, companions, Kshathriya, Brahmana etc. are ignorant, Anathmajja/who has no knowledge of Athman, Athmachora/thief who has no knowledge of Athman, he is Athmapahari/stealer of Athma. The Shruthi says “These Athmaghathi/ignorant Jeeva after death pushed to the dark worlds inhabited by the vicious demons. After achieving Bhramanyam and Bhramajjyanithva, Jeeva should not live like a Badhira/deaf or Mooka/dumb, should strive to achieve that supreme Bhramam. Athmaghathi Jeeva will not achieve liberation, he remains ‘Bhramaghathaka’.” Therefore, Bhramajjyani  leaves interest in worldly matters; abandon chasing after sensual pleasures and pleasing sense, attachment to families, children, companions, wealth, fame, richness, etc. live in remote places in utter isolation, constantly contemplate upon that supreme Bhramam and immerses in the ‘Athmarathi’ which is beyond words or comparison.

 

Yo Va  Akadhayamanasya  Thushneem Bhoothasya  Sarvopasamharam Krithva  Poornanandhathmana Avasthithasya  Athmanam Na Anu Samjwareth Na Thapayeth Bhramasvam Nopahanyadh Va Bhramanishta  Sadhanabhootham Chelajinakusha Pusthakadhikam Nopahanyadh Va | Thadha Choktham : “Rathna Hemadhikam Nasya  Yogina:  Swam Prachakshathe  Kusha Valkalacheladhyam Bhramasvam Yogino Vidhu:” Ithi | Anyadhapi Bhramasvam Bhramanathvam Nopahanyadh Va Thadhannam Thasyannam Sammatham Satham Bhojathvena ||

 

Bhashyam – 54

Punarapi Thasyaiva  Samacharamaha –

Nithyamajjathacharya Ma Ithi Manyetha  Bhramana: | Jjatheenam Thu Vasan Madhye Naiva Vindhetha Kinchana||

Nithyam Ajjathacharya Me Karththavyethi Bhramano Manyetha | Jjatheenam Madhye Vasan Thu Kinchana Naiva  Vindhathe ||

 

Bhashyam – 55

 

Nithyam Niyamena  Ajjathacharya Gooda Me Mama Karththavyethi Manyetha Bhramana: Bhramavith | Jjatheenam Puthra Mithra Kalathradheenam Madhye  Sannidhau Vasan Naiva Vindhetha  Na  Prathipathyetha Kinchana Kinchithapi | Kashchanethi Kechith | Yogi Naiva  Vindhetha  Puthra Mithra Kalathradhikam Parithyajya Kevalam Swathmanishto Goodacharyo Bhavedhithyarththa: | Thadha Cha Shruthi: “Kudumbam Puthradharashcha  Vedanganicha  Sarvasha:  Yajjam Yajjopaveetham Cha Thyakthva Goodashcharenmuni:” Ithi | Thadha Chaha Bhavagan Vashishta: “Yanna Santham Na Chasantham Nashrutham Na Bahushrutham Na Suvriththam Na Dhurvriththam Veda Kashchith Sa Bhramana: |Janannapu Cha Medhavi Jadavanloka Achareth” Ithi |Edhrishasyaiva  Jjananishta Prapthi Lakshano Moksha:  Nanyasya Vikshepabahulyadhithi Bhava: | Adhava “Nithyamajjathacharya  Me Ajjathe  Chakshuradhya Vishayabhoothe  Vachamagochare Anudhithanasthamitha Jjanathmanavasthithe Sarvanthare  Prayagbhoothe  Bhramanicharya  Nishta  Samadhi Lakshana Me Mama Karththavya | Na Parag Bhootha Dhehendhriya Puthra Mithra Kalathradhau Sthooloham Krishoham Gacchami Thishtami Kliba: Kana: Mooko Badhira: Amushya  Puthroasya Naptha Bhramanoaham Kshathriyoaham Bharya Me  Puthro  Me Vibhavo Me  Snigdha Bandhu Suhridha: Ithyevamathmika Karththavya” Ithi Manyetha  Bhramano Bhramavith | Thadha Cha Shruthi: “Yath Chakshusha Na Pashyathi Yena  Chakshushi Pashyathi Thadheva Bhrama” Ithi | Yasmadhdevamajjatha Yeva Bhramani Nishta Karththavya  Thasmath Jjatheenam “Krodhamanadhayo Dhosha: Vishayashchendhriyani Cha | Yetha Yeva Samakhyatha: Jjathayo Dhehinasthava”| Itheendhriyadheenam Jjathishabdhena Ukthathvath Indhriyadheenam Madhye  Vasan Pashyan Shrunvan Sprushan Jighran Gacchan Ashnan Manyamano Vijannapi Naivamathmanam Pramathradhiroopena  Vindhetha  Prathipadhyetha|Thath Sakshithvadhathmana: | Thadha Cha Shruthi: “ Adha Yo  Vedhedham Jighraneethi Sa Athma” Ithi| DhehaDhvayatha Dharmanathmathvena Na Grihneeyadhithyarththa: ||

 

Bhashyam - 56

Kasmath Punarevam Na Grihyathe Ithi Athraha |

Kohyevamantharathmanam Bhramano Manthumarhathi | Nirlingamachalam Shudhdham Sarva Dhvandha Vivarjitham ||

Ko Hi Nirlingam Achalam Shudhdham Sarva Dhvandha Vivarjitham Antharathmanam Yevam Bhramana: Manthum Arhathi?

 

Bhashyam - 57

Ko Hi Nirlingam Sthoola Sookshma Vivarjitham  Achalam Kriya Karthradhishoonyam Shudhdham Avidhya Dhosharahitham Sarvadhvandha Vivarjitham Ashanaya Pipasa Shoka Moha Jara Mrithyu Sheethoshna Sukhadhukhadhi Dharmavivarjitham Antharathmanam Sarvantharam Pramathradhi Sakshinam Athmanam Manavishayabhootham Yevam Ukthena  Prakarena  Dheha Dhvayathadharmathaya ‘ Sthooloham Krishoham Gacchami Pashyami Mooko Badhira: Kana: Sukhyaham Dhukhyaham” Ithi Bhramana: San  Arhathi Manthum? Thadha  Sathi Bhramanathvameva  Heeyethethyarththa: | Vakshyathi Cha  “Ya  Yeva  Sathyannapaithi Sa Jjyeyo Bhramanasthvaya” Ithi ||

 

Bhashyam – 58

 

Yasthvevam Manuthe Sa  Papeeyanithyaha |

Yonyadha Santhamathmanam Manyadha  Prathipadhyathe | Kim Thena  Na Kritham Papam Chorenathmapaharina ||

Ya  Anyadha  Santhamathmanam Anyadha Prathipadhyathe  Chorena  Athmapaharine  Thena  Kim Papam Na Kritham?

Bhashyam – 59

Yonyadha  Santhamathmanam Jjanathmana Nirlingam Amalam shudhdham Sarvadhvandha Vivarjitham Chith Sadhanandha Adhvatheeya  Bhramathmana Santham Swamathmanam Anyadha  Dhehadhvaya Thadhdharmathmakathaya  “Karththa Bhoktha  Sukhi Dhu:khi Sthooloaham Krishoham Amushya  Puthrosya  Naptha  Bhramanoaham Kshathriyoahm” Ithyevathmana Prathipadhyathe | Kim Thena Moorkhena Athmavidha  Athmachorena  Athmapa Harina  Na Kritham Papam | Mahapathakadhi Sarvam Thenaiva  Krithamithyarththa: | Thadha Cha Shruthi:  “Asurya Nama The  Loka  Andhena  Thamasavritha: | Thamsthe  Prethyabhigacchanthi Ye Ke  Chathmahano  Jana:” Ithi | Thadha Choktham  “Bhramanyam Prapya  Lokesmin Mooko Badhiro Bhaveth | Napakramathi Samsarath Sa Khalu Bhramaghathaka:” Ithi | Thasmadh Vishaya Bhootha  Dheha Indhriyadhishu Athmabhavam Parithyajya Ajjatha  Yeva  Vagadhya Gochare  Paramathmani Nishta  Karthavyethyarththa: ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam – Bhashyam – 45 - 52 - Karma Sadhana and Gnana Sadhana - The nature of a Yogi

 

 

Chapter 26 - Bhashyam –  45 - 52 – Karma Sadhana and Gnana Sadhana - The nature of a Yogi

 

Sage Sanathkumara speaks “Oh! Rajan,  I shall describe the difference between Swargadhisadhanam/achievement of heavenly pleasures, and Gnanasadhanam/achievement of supreme knowledge of ‘self’ with the pure intellect. The powerful people will have faith in their might, like the Jeeva who have yearning for fruitful desires of Dharma, achieves the heavenly pleasures. The Jeeva who has the absence of desires in the fruits of Dharmic rites becomes ‘Jjanasadhana’, eventually these Bhramajjyanis achieve liberation and attain Thrivishtapa. I shall describe the Thrivishtapa in detail in the coming days.”

Bhashyam – 46

The Jeeva who is soaked in worldly matters and bondage/Vishayapara, yearn for the heavenly pleasures and desire for the nearness to the attractive celestial Apsaras, performs various rites Jyothishtoma, etc. to achieve pleasures afterlife, with a competitive spirit, are not considered as Bhramajjyani, they travel Dhoomadhimarga to heaven and achieve Prakashyam.   Shruthi says, “The Jeeva who performs Karma for Ishtapoorthi  Dhanadhikarma travels through the Dhoomamarga. Soma is considered as the King, it is the superior oblations to the deities, and it is a source of meal to the deities. The Jeeva who has performed numerous Ishtapoorthi Dhanadhikarma/Karma and Dhana to fulfill the desires and obtain material welfare achieves the heavenly pleasures and returns to the Earth.” “Ksheene Punye Marthyalokam Vishanthi”.

 

‘Vishayan Na Krishta Chethas’ Jeeva who has no interest to achieve the Anithyaphalasadhana/impermanent material well-being, pleasures, wealth, fame, money, richness, family, children, etc. will not have any rush to perform Jyothishtoma like the rites. They constantly engage in the deeds without expecting the fruitful results/Phalanirapeksha Karma, they remain Nishkama/desire less,  performs all the righteous deeds, Yajjadhikarma for Eshwaraththam/all the Karma and its fruitful results are completely surrendered to Eshwara, would get purified their intellect and this would become Gnanasadhana, the Karma performed with the purity of mind would provide ‘Gnana’. Bhagavan says “The piousness earned by this Jeeva destroys the Papa, later the Jeeva take birth as wise/noble/learned”.

 

The Bhramajjyani, the twice-born with the performance of Yajjadhikarma become Vishudhdhasaththva/achieve pure intellect, and with the knowledge of supreme Bramham resides as a soul in the Jeeva, they leave the Karya Karana Dheha, are Muktha, they thoroughly understand Swarga for Sukhabhoga, hence they strive to attain that supreme Bhramam, it is known as ‘Thrivishtapam’. Further, Sage Sanathkumara describes the significance of ‘Thrivishtapam’ as the superior state which is free from Thapathrya/Adhideivika, Adhibhauthika, and Adhyathmika,  it is free from Triguna/Sathva, Rajas, and Thamas, it is free from Jagrath, Swapna, Sushupthi, and provides the union with the Paramathma Parambhramam resides as a soul in the Jeeva. Shruthi says the Thripadha of that supreme consciousness of the Bhramam is Thrivishtapam.

 

Bhashyam – 47 – Vidhwath Samacharam/Practice of wise/noble souls/intellectuals

 

The Paramahamsa Parivrajakacharya /Vidhwan, performs all those spiritual and religious rites from the Bhramacharyashrama, practice Veda Vedantha Shravana, remains composed and calm. The Vedavith who are profound in Veda and Vedantha speaks highly about that noble souls/ascetic, are Yogis, and cannot be treated as ordinary souls.

 

Bhashyam – 48

 

Vedajja speaks about the Viraktha Vidhwan, are not like the ordinary Jeeva who is drenched in the worldly matters Puthra/children, Kalathra/wife, Mithra/companion, wealth, money, fame and richness, these Yogis remains Agochara/not perceivable through the eyes, and they are difficult to identify by the mind, words, deeds.

 

Bhashyam – 49

 

Where did the Yogi live? These Yogis, Bhramavithth, and Bhramin live in a place of rich green land, a place where the fiber roots and fruits are available, and the place where Anna/vegetables and Pana/watercourse are abundant, they depend on the grains, vegetables, and water, engage in the religious and spiritual practices, constantly engages in the meditation and practice of Veda and Vedanta. They do not get anxious about shelter, clothing, and food.

 

Bhashyam – 50

These Yogis, Bhramins, Bhramavithth engages in the constant religious and spiritual practices in the rich green lands, entirely dependent on whatever available from this land. They do not get over-excited or anxious about the abundance or absence of availability of the product, they do not get worried about how to protect their bodies for the Sadhana, if so, it would create an obstacle to their spiritual progress/Yogasiddhi. They choose a place where there is no fear of wild animals, and the permanent availability of fiber roots, vegetables, grains, and water.

 

Bhashyam – 51

These Yogis, noble souls, Bhramavithth chooses to remain with the company of the people who are virtuous and have great respect for the spiritual and religious practices. These Yogis observe the vow of silence/Mauni for several years, they prefer to be in the association of the people who do not create obstruction and trepidations to their practices. They never choose to be with the ordinary Jeeva who has no belief in religious and spiritual practices, and people soaked in worldly matters.

 

Bhashyam – 52

 

The Yogi is Mauni, keeps the vow of silence as a weapon did not reveal his eminence in spiritual and religious practices, attire the clothes offered, and consume the meal available, do not have a fixed place as shelter, chooses to sleep wherever he feels, considers the whole Universe and its living beings are that supreme all-pervasive Bramham, Paramathma. These Yogis explore the Earth like a Jada/insane, Mooka/person lack speech, Bala/child, Pishacha/spirit, fearlessly and wander all over the Earth, are the Paramahamsa Parivrajakacharya who is beyond Mana/respect and Avamana/disgrace, auspiciousness/Shiva and inauspiciousness/Ashiva.  Bhrammavithth who is Sthithaprajjalakshanajja who performs all the Karma of spiritual and religious rites, as Eshwaraththa, is not considered as promising, hence the Jeeva remain ignorant, disbelieve, and disrespects the spiritual and religious rites are better than these Bhrammavithth. 

 

Bhagavan Manu speaks “Bhramavithth should be scared of honor, fame, and appreciation like the toxic poison, and accept the insults and disgrace like Amritha/nectar”. Bhagavan Parashara speaks “The appreciation, fame, and honor creates troubles to Yogasidhdhi, the Yogi who is disrespected and insulted by others attains Yogasidhdhi.”

 

Karmasadhana and Gnanasadhana

 

Bhashyam – 45

Kesham Tharhi Swargadhisadhanam Kesham Va Chiththashudhidhvarena  Gnanasadhanam? Ithi | Thathraha  shlokadhvayena ||

 

Yesham Dharmeshu Vispardhdha  Bale  Balavathamiva | The Bhramana Itha: Prethya Swarge  Yanthi Prakashatham | Yesham Dharme  Na Cha Spardhdha  Thesham Thajjanasadhanam| The  Bhramana Itho Muktha:  Swargam Yanthi Thrivishtapam ||

 

Yesham Dharmeshu Bale Balavathamiva  Vispardhdha Varththathe | The Bhramana Itha: Prethya Swarge  Prakashatham Yanthi | Yesham Cha  Dharme Spardha Na Varththathe Thesham Thath Gnanasadhanam Bhavathi | The Bhramana Itha: Muktha: Swargam Thrivishtapam Yanthi ||

 

Bhashyam – 46

Yesham Vishayaparayanam Swargadhivase  Urvashyadhi Bhoga Shravanth Thath Sadhanabhootheshu Jyothishtomadhishu Dharmeshu Vispardhdha Sangharsho Varththathe Asmadhahamuthkrishtatharam Dharmam Krithva  Asmadhapi Sukhi Bhooyasamithi | Bale Balavathamiva  Yadha Balavatho Rajja: Balavantham Rajanam Dhrishtva  Aham Asmadhapi Balavaththam Sampadhya Yenam Jithva Asmadhapi Sukhi Bhooyasam Ithi Sangharsho Varththathe Thadhvath | The Phalasangasahitha: Bhramana: Yajjadhikarina: Itha: Prethya Dhoomadhimargena  Gathva  Swarge  Nakshathradhiroopena  Yanthi Prapnuvanthi Prakashatham |Shrooyathe Cha “Adha Ya Ime Ishapoorthe Dhaththamithyupasathe  The Dhoomamabhisambhavanthi” Ithyarabhya “Yesha Somo  Raja Thadhethdhavanamannam Tham Deva Bhakshayanthi Yavath Sampathamushithva Adhvaithamevadhvanam Punar Nivarthanthe” Ithi| Yesham Vishayanakrishta Chethasam Anithyaphalasadhana Jyothishtomadhau Dharme  Na Cha  Spardha Sangharsho Na Varththathe  Thesham Phala Nirapeksham Eshwararththam Karmanu Thishtatham Thath Yajjadhikam Karma Shudhdhidhvarena Gnanasadhanam | Vakshyathi Cha swayameva  Bhagavan Shudhdhidhvarenaiva  Gnanasadhanathvam | “Punyena Papam Vinihathya Pashchath Sa Jayathe  Gnanavidheepithathma” Ithi | Ye Gnanadhibhi: Vishudhdhasaththva: Paramathmana Athmathvenavagacchanthi | The Bhramana: Itha: Asmath Karya Karanalakshanath Lokath Prethya Muktha: Swargam Sukhalakshanam Poornandham Bhramayanthi Prapnuvanthi | Itharasmath Swargadhasya  Vailakshanyamaha Thivishtapamithi |Thribhiradhyathmikadhi Thapai: Saththvadhibhirva  Jagrathadhibhirva Vimuktham Swaroopavishtam Patheethi Thrivishtapam | Adhava  Thairvishtam Adhikarinam Patheethi Thrivishtapam ||

 

Vidhwath Samacharam

Bhashyam – 47

Idhaneem Bhramacharyadeva Sarvani Karmani Samnyasya Vedantha Shravandhikam Krithva Sve Mahimni Vyavasthithasya  Paramahamsa  Parivrajakacharasya  Vidhusha: Samacharamaha –

Thasya  Samyak Samachara Mahur Vedavidho Jana: | Nainam Manyetha Bhooyishtam Bahyamabhyantharam Janam ||

 

Vedavidho Jana: Thasya  Samyak Samacharamahu: | Yenam Bhooyishtam Bahyam Abhyantharam Janam Na  Manyetha ||

 

Bhashyam – 48

Thasya Virakthasya  Vidhusha: Samyak Samacharamahur  Vedavidho Jana: | Nainam Yoginam Manyetha  Chinthayeth Bhooyishtam Bahu Bahyamabhyantharam Janam | Puthra Mithra Kalathradhi Abhyantharam Itharadh Bahyam | Yadha Puthra Mithradhayo Na Grihnanthi Thadha  Theshamagochara Yeva Varththathe  Itharththa: ||

 

Bhashyam – 49

Keedhrishe Dhesheasya Vasa Ithyaha –

Yathra  Dheshe Pravrishi Thrinodhakamiva  Anna Panadhi Bhooyishtam Manyetha Thathra  Sthithva Bhramana: Thath Jeeveth Na  Anusamjvareth ||

Yathra Yasmin Mriga Gocharadhi Peedarahithe  Dheshe  Annapanadhi Bhooyishtam Bahulam Vidhyathe  Ithi Manyetha Pravrisheeva Varshakale Thrinodhakam Bahulam Vidhyathe Thadhvath | Thrinolapamithi Kechith “Thrinolapamithi Khyatho Munibhojyaudhanadhishu” Ithi Vadhanthi| Poorjya Dhoorvavishesha Ithi Kechith | Thathra  Sthithva Thath Annapanadhikam Upajeeveth | Na Anusamjwareth Santhaptho Na Bhaveth Anyadha Annapanadhi Rahithe  Dheshe Kadham Nama Dhehayathra Sidhyedhithi Santhaptho Bhaveth Thathashcha Na Yogasidhdhi: ||

 

Bhashyam – 50

Thathrapyevamvidha Janasameepe Vasa Ithyaha –

Yathra Kadhayamanasya Prayashchathyashivam Bhayam | Athirikthamiva Kurvan Sa  Shreyannetharo Jana: ||

 

Yathra Akadhayamanasya Ashivam Bhayam Prayacchathi | Athirikthamiva  Akurvan Yo Jana; Sa Shreyan | Itharo Jana: Na Shreyan ||

 

Bhashyam – 51

 

Yathra  Yasmin Dheshe Akadhayamanasya  Thooshnim Bhoothasya  Swamahathmyam Pracchadhayatha: Yenakenachith Acchannasya  Yenakenachidhashithasya  Yathra Kvachana Shayina Athmanameva  Lokam Pashyatha: Jadamookabala Pishachadhivath Samcharatha: | Paramahamsa Parivrajakacharyasya  Prayacchathyashivam Bhayam Akalyanamavamanadhikam Prayacchathi | Yadha Athirikthamiva Kurvan Yadha Kashchith Sthithaprajja Lakshanajjo Bhramavidhithi Jjathva Pranipathamanamaskaradhi Poorvakameeshwarabuddhya Pooja  Yadhi Thadhvath Ajjathathaya Athiriktham Bhramanajathimathra Prayuktha Poojathiriktham Poojanatharam Bhramavidhinaroopam Akurvan Avamanadhikameva Kurvan Yo Jana: | Sa  Asya Vidhusha:  Shreyan Nethara: Ya: Pranipathadhi Poorvakam Eshwarabudhdhya Sampoojayathi | Thadha Chaha Bhagavan Manu: “Sammanadh Bhramano Vidhvanudhvijetha Vishadhiva  Amrithasyeva  Chakangkshedhavamanasya  Sarvadha” Ithi | Thadha Chaha  Bhagavan Parashara:  “Sammanana Paramhanim Yogardhdhe: Kuruthe Yatha: | Janenavamatho Yogi Yogasidhdhim Cha Vindhathi” Ithi ||

 

Bhashyam – 52

Keedhrishasya  Tharhi Annam Bhojyamithi Athraha ||

Yo Vakadhaya Manasya Hyathmanam Nanusamjwareth | Bhramaswam Nopahanyadhva Thadhannam Sammatham Satham ||

Yo Va Akadhayamanasya  Athmanam Na Anusamjwareth | Bhramasvam Na Upahanyadh Va Thadhannam Satham Sammatham Hi ||