Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam – 10 – Who is Vaiyakarana? Who is Sarvajja?

 

Chapter 2 - 10 - Bhashyam –  Who is Vaiyakarana? Who is Sarvajja?

 

Sage Sanathkumara speaks “Oh! Rajan, the Munishreshta and Vaiyarakana both are the same, the Munishreshta observes strict vow of silence and contemplates upon that supreme Bhramam, and the Vaiyakarana is – ‘Vidhwan Thath Bhrama Thadhaiva Vyakarotheethi Vaiyakarana”: The intellectual/learned who is expert in the sacred texts, Veda, Vedantha, scriptures etc. grammar/grammarian is Vaiyakarana.”

 

Who is Sarvajja/Sarvavithth? and Anathmavithth?

 

Sage Sanathkumara speaks “Oh! Rajan, the Sarvajja is a learned/ Sarvavithth who perceives the all-pervasive Bhramam in whatever they see and do, and he envisions the omnipresent Bhramam in All, / ‘Oneness-in-all”/Bhramam Sathyam Jagath Mithya/. The Prathyakshadharshi /Jeeva who have no knowledge of the all-pervasive supreme Bhramam witnesses Sky, Earth, water, air etc…as Vasthu/object; do not realize the presence of Bhramam in it. The Sarvadharshi is Jeeva who witnesses that supreme Bhramam in everything, he envisions the Paramathma Parambhramam in all and his mind is completely wedged on the omnipresent Bhramam which is the source of the functioning of the Universe and its living beings. The Jeeva who is immersed in Bhramanishta, envision that supreme Bramham with the constant practice of meditation and contemplation, and experience supreme bliss/Paramathma Parambhramam as Athman and becomes Sarvavithth. The Sarvavithth realizes the supreme Bhramam is pure, eternal, changeless, unblemished, supreme bliss, has neither birth nor death and free from afflictions.  The Anathmavithth/Jeeva who has no knowledge of Athman/soul, which is the source of the functioning of the mind, intellect, Ahamkara, Panchaprana, Karma, Gnanendhriya, etc. gets easily soaked in the worldly matters, chases after material and sensual pleasure, drench in the material matters of possession, children, wife, relatives, companion, wealth, money, richness, fame, etc. of impermanent nature, and grieve over the absence of any of the above, and undergoes pain of separation from the people, matters, and wealth, performs  all the religious and spiritual rite yearning fruitful results eventually hurl into the vicious cycles of rebirth and undergoes endless suffering.  Oh! Rajan, The Sarvajja is a knower of all-pervasive Bhramam which is flawless. ”

 

Sage Sanathkumara continues “Oh! Kshatriya, the Jeeva who is engaged in the Gnanadhikarma, has profound knowledge in Veda, Vedanga, scriptures, and performs all the spiritual and religious rite with utmost faith as Eashwararththa envisions the all-pervasive Bramham understands the  Veda/Shabdhabhramam is the essence of Bhramam. Oh! Rajan, they constantly engage in the Vedanthashravana and Vedanthavichara performs the Gnanadhikarma, envisions ‘Oneness-in-All’, the all-pervasive supreme Bhramam/Athman/Paramathma Parambhramam is pure, unblemished, flawless is beyond description, it has neither beginning nor end, it is free from afflictions and it is supreme bliss.”

 

Who is Vaiyakarana?

Vaiyakaranoapyesha  Yevathyaha

Sarvarththanam Vyakaranadhvaiyakarana Uchaythe | Thanmoolatho Vyakaranam Vyakarotheethi Thaththadha ||

Sarvarththanam Vyakaranath Vaiyakarana Uchyathe | Thanmoolatha: Vyakaranam Vyakarothi Ithi Thath Thadha Bhavathi ||

Sarvarththanam Vyakaranath Vaiyakarana Uchyathe | Na Puna: Shabdhaika Dheshavyakaranath Vaiyakarano Bhavathi | Bhavathu Sarvarththanam Vyakaranath Vaiyakaranathvam Thatha:  Kimathi Cheth | Thanmoolatho Vyakaranam Poorvokthadhaksharadhi Sarvasya  Namaroopa Prapanchasya  Vyakaranam | Shrooyathe Cha – “ Anena Jeevenathmananupravishya  Namaroope  Vyakaravani” Ithi | Thasmath Bhramana Yeva Sakshath  Vaiyakaranathvam | Vyakarotheethi Thaththadha  Asavapi Vidhvan Thath Bhrama Thadhaiva Vyakarotheethi Vaiyakarana: ||

 

Who is Sarvajja?

Sarvajjoapyesha Yevathyaha

Prathyakshadharshi Lokanam Sarvadharshi Bhaven Nara: | Sathye Vai  Bhramani Thishtamsthadhvidhvan Sarvavith Bhaveth ||

Ya: Lokanam Prathyakshadharshi Sa Nara: Sarvadharshi Bhaveth | Asau Sathye  Bhramani Thishtan Thath Vidhvan Sarvavith Bhaveth ||

Bhashyam

Prathyakshadharshi Lokanam Ya:  Prathyakshena  Bhooradhin Lokan Pashyathi  Sa Sarvadharshi Naro Bhaveth Sarvaroopam Paramathmanam Pashyathi | Asau Puna: Sathye Sathyadhi Lakshane  Bhramani Thishtan Mana: Samadhadhathi | Thath Vidhvan Sathyadhilakshanam Bhramavidhvan Athmathvena  Janan Sarvavith Bhaveth  Sarvam Janatheethyarththa: | Thasmath Dhesha Yeva Sakshath Sarvajja: Na Anathmamathra Dharshi ||

 

Bhashyam

“Yasthvethebhya:” Ithyadhina Ukthamevarththam Punarapi Dharshayathi Avashyakarththavyathva  Pradharshanarththam||

Gnanadhishu Sthithoapyevam Kshathriya  Bhrama Pashyathi | Vedhanam Charapoovena  Chaithadhvidhan Bhravimi The ||

Gnanadhishu Sthithoapi Yevam | Hey Kshathriya, Bhramapashyathi | Vedanam Charapoorvena  Cha Bhrama Pashyathi | Hey Vidhvan Yethaccha  The Bhraveemi ||

 

Bhashyam

Gnanadhishu “Gnanam Cha” Ithyadhina  Poorvoktheshu Sthithoapi Yevam Yadha  Sathye Thishtan Bhramapashyathi Yevameva Bhramapashyathi | Vedhanam Charapoovena  Vedhantha Shravanapoorvakam Ithyarththa: | Adhava  Gunanthara Vidhanamethath Gnanadhishu Sthithoapi Na Kevalam Thavanmathrena Pashyathi :  Api Thu Yevameva  Vakshyamana Prakarena  Vedantha Vicharapoorvena  Vedanthashravanadhi Poorvakameva  Pashyathi Bhrama| Yethath Vedhanthanam Vicharaprakaram Hey Vidhvan Bhraveemi The  Vakshyameethyabhipraya: ||

 

||Ithi Sanath Suajatheeyabhashye  Dhvitheeyoadhyaya:  Samaptham||

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam – 8 - Who is an ideal Bhramin/twice-born?

 

 

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”.

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam –7 – Sathyasthuthi - Who is contented in life? - The characteristics of an outstanding Bhramin/twice-born – Sathyam Gnanam Anantham Bhrama

 

Chapter 2 - 7 - Bhashyam – Sathyasthuthi - Who is contented in life? - The characteristics of an outstanding Bhramin/twice-born – Sathyam Gnanam Anantham Bhrama

 

Sage Sanathkumara speaks “Oh! Rajendra, the supreme Bhramam resides as a soul in the Jeeva is the absolute truth, and these fourteen worlds initiated from that supreme Bhramam, are the faces of that supreme Bhramam, it is immortal therefore contemplate and meditate upon that supreme Bhramam and attain union with it.  The supreme Bhramam resides as Athman is the cause for the functioning of the mind, intellect, Ahamkara, Panchaprana, Karma and Gnanendhriyas, once the Athman leave the body, it would be declared as a corpse, hence contemplate upon that supreme Bhramam/Paramathma resides as a soul in the Jeeva and achieve Amrithaththva/immortality. You are that Sathyathma which has no dual forms, it is all-pervasive, pure, absolute truth, and eternal and it has no birth or death and free from afflictions. Oh! Rajan, get yourself free from all the sins accumulated,/Kama, Krodha, Lobha, Madha, Moha, and Mathshcharya, and engage in Thapovriththi/austerities, it is the wealth of a Mahathma/Sadhu, that was earned from the supreme Bhramam.  Oh! Rajan, the ‘Kevala Thapas’ is free from impurities, it is the collection of virtues, and constant meditation and contemplation upon that supreme Bhramam is ‘Kevala Thapas’. It has no place for impurities or false perceptions, the collections of virtues/Bhakti, Gnana, and Vairagya is the Kevala Thapas. Oh! Rajan, it is Papahara/it removes all the sins, it is pure, it removes Janma/birth, Mrithyu/death, and Jara/aging and illness. ”

 

Who is contented in life?

 

Sage Sanathkumara speaks “Oh! Bharatha, the Jeeva who is free from the Panchendhriya/interest in worldly matters and bondage/Jeeva who has no interest in the things that have seen, heard, perceived, tasted, enjoyed,/ and free from redundant thoughts is ‘contented ’ in life. Oh! Bharatha, the Jeeva who is not drenched in the destructible material matters like wealth, money, family, children, wife, fame, relatives, companions, possessions, etc.  person with the thorough knowledge of the happiness that derived from it has fleeting nature, all the material matters have to undergo constant transformation and ruin, is ‘contented’ in life. The Jeeva who is not chasing after material welfare lives without get attached to any of the material matters and bondage is ‘contended’ in the life, he/she is free from miseries and sorrows. The Jeeva who is free from Indhriyasukha/pleasures from sense are ‘contended’ in life. The ‘Jeevamuktha’ do not fall for the Indhriyasukha or material matters which has to meet definite ruin, they constantly contemplate and meditate upon that indestructible all-pervasive supreme Bhramam resides as a soul in the Jeeva.”

 

The characteristics of an outstanding Bhramin –

 

Dhritarashtra speaks “Oh! Mahamune, kindly describe who is Bhramana Shreshta/illustrious Bhramin/twice-born? Veda is Sanathana/eternal, Aparusheya. The Brahmin who is profound in Vedic knowledge is known as Chaturvedi, Trivedi, Dhvivedhi, Yekavedhi, and Anrik/has no knowledge of Veda as well. Kindly describe the characteristics of an illustrious Bhramin.”

 

Sage Sanathkumara speaks “Oh! Rajan, Akhyanapanchama  is Veda and Purana, the Chandhokhyaupanishadh says ‘Ithihasapuranam Panchamam’, the person who has profound knowledge in Panchamaveda/Veda, Ithihasa and Puruana are revered as ‘Panchavedhi’, there are Chaturvedi, Trivedi, Dhvivedhi, Yekavedhi as well. There are Anrik and people who have discarded all four Vedas too. I shall describe the nature of an Uththama Bhramana/excellent Bhramin to you. Veda is the essence of the supreme Bhramam which is Sath/indestructible, Chith/pure, Anandha/supreme bliss/eternal, Adhvatheeya/has no dual forms. Hence, the twice-born who are profound in Veda, constantly take pleasure in the recitation, contemplation, and meditation upon that supreme Bhramam is an outstanding Bhramin. He understands the Bhramam is the eternal truth, and the Prakrithi is Maya/ which is destructible. The Ekaveda is Idham and Anidham/basic lessons, Vedhanam/knowledge is Veda. Yeka and Adhvatheeya Veda become Samvithroopa is Gnanaswaroopa. The Yekavedha is Bhramam, due to the influence of Maya, it becomes Rigvadhiveda, and assumed various forms. These Rigvadhivedhas are taught methodically to achieve that supreme Bhramam, hence it has achieved the name ‘Veda’. In other words, these Rigvadhivedas are supreme Bhramam, learning and practicing the same to achieve union with that Bhramam/Bhramalabdhi is Veda. The Shruthi says the Veda is ‘Sathyam Gnanam Anantham Bhrama” Oh! Rajendra, understand the truth and achieve the union with that indestructible supreme Bhramam with the practice of meditation and contemplation upon that supreme Lord.”

 

Sathyasthuthi  

Idhaneem Sathyasthuthi: Kreeyathe

Sathyathma Bhava Rajendra Sathye Loka: Prathishtitha: | Thamsthu Sathyamukhanahu: Sathye  Hyamrithamahitham ||

 

Hey Rajendra, Thvam  Sathyathma Bhava | Sathye Loka: Prathishtitha: Thamsthu Sathyamukhanahu: Sathye  Hi Amrithamahitham ||

Sathyathma Sathyaroopo Bhava Hey Rajendra, Sathye Loka: Prathishtitha: Thamsthu Sathyamukhan Sathya Pradhanan Sathyadheenathma Laban Ahu: Sathye  Hi Amrithamahitham Amritham Moksha: ||

Nivriththenaiva Dhoshena  Thapo Vrathamihachareth | Yethathdhathra Kritham Viththam Sathyameva Satham Varam ||

Nivriththenaiva Dhoshena Thapovritham Ihachareth | Yethath Dhathra Kritham Viththam | Sathyameva Satham Varam ||

Nivriththenaiva Dhoshena Thapovritham Ihachareth | Yethath Dhathra Kritham Viththam | Sathyameva  Satham Varam ||

Bhashyam

Idhaneem “Kadham Samridhdhamathyarththam” Ithyenena Upakranthamarththam Upasamharathi ||

Dhoshairethair Viyuktham Thu Gunairethai: Samanvitham | Yethath Samridhdhamathyarththam Thapo Bhavathi Kevalam ||

Yethai: Dhoshai: Viyuktham Yethai:  Gunai: Samnvitham Athyarththam Samridhdham Yethath  Thapa: “Kevalam” Bhavathi ||

Bhashyam –

 Dhoshairethai: “Krodhadhaya”: Ithyadhina Poorvokthai: Viyuktham Thu Gunairethai: Gnanadhabishcha Samanvitham Yath Yethath Samridhdhamathyarththam Thapo Bhavathi Kevalam | Kim Bahuna ||

Yanmam Pricchasi Rajendra Samkshepathaththadh Bhraveemithe | Yethath Papaharam Shudhdham Janmamrithyu Jarapaham ||

Oh! Rajan, Yath Mam Pricchasi Thath Samkshepath The  Bhraveemi | Yethath Papaharam Shudhdham Janma Mrithyu Jarapaham Bhavathi ||

Bhashyam –

Hey Rajendra, Yanmam Pricchasi Thath Samkshepath Samasatha: Bhraveemithe | Yethath  Vakshyamanam Papaharam Shudhdham Janma Mrithyu Jarapaham ||

 

Who is contented in life?

Kim Thadhithi Cheth Thathraha

Indhriyebhyashcha Panchabhyo Manasashchaiva Bharatha | Atheethanagathebhyashcha Mukthashchethsa Sukhi Bhaveth ||

Hey Bharatha,  Panchabhya Indhriyebhya: Manasa: Atheethanagathebhyashcha Mukthashcheth Sa Sukhi Bhaveth ||

Bhashyam –

Hey Bharatha, Indhriyebhya: Savishayebhya: Panchabhya: Varththamanebhya: Manasashchaiva Thadha Atheethebhya: Anagathebhyashcha Mukthashcheth Sa Sukhi Bhaveth Muktha Yeva Bhavebhithyarththa: ||

 

Yeka Vedam –

Yevamukthe Praha Dhritharashtra:

Akhyana Panchamairvedhai: Bhooyishtam Kathathyathe Jana: | Thadha Chanye Chathurvedasthrivedashcha Thadhapare || Dhvivedashchaika Vedashcha Anrishchacha Thadhapare| Yetheshu Meadhikam Bhroohi Yamaham Veda Bhramanam ||

Akhyana Panchamair Vedhai: Bhooyishtam Jana: Kathathyathe | Thadha Chanye Chathurveda Thrivedhashcha Thadhapare Dhvivedhashcha Yekavedhashcha Anrichshcha Bhavanthi | Yetheshu Adhikam Me Bhroohi Yamaham Bhramanam Veda ||

 

Bhashyam –

Akhyanam Puranam Panchamam Yesham Vedanam They Akhyanapanchama: | Shrooyathe Chandhogye “Ithihasa Puranam Panchamam” Ithi | Thai: Akhyanapanchamai: Vedhai: Bhooyishta: Kaththyathe Shlakhyathe Bahumanyathe  Sarvasmadhiko Ahamithi | Kadhyathe Ithi Kechith Padanthi | Akhyana Panchamai: Vedhai: Kashchinchana: Panchavedheethi Kadhyatha Ithyarththa: | Thadha Chanye  Chathurveda: Thrivedha Apare Dhviveda Yekavedhashcha Anrichashcha Thadha Apare Parithyaktha Rigadhivedha: Apare | Yetheshu Manushyeshu Adhikam Shreshtam Bhroohi Yamaham Bhramanam Veda Vidhyam||

Bhashyam –

Ya Yeva Swabhavika Chith Sadhanandha Adhvatheeya Bhramathmanavasthitha: Sa Yeva  Bhramana Ithi  Dharshayishyan Thadh Vyathirikthasya Sarvasya Thadhajjanamoolathvam Dharshayathi –

Yekavedasya Chajjanadh Vedasthe Bahavoabhavan | Sathyasyaikasya Rajendra Sathye Kashchidhavasthitha: ||

Yekavedhasya Yekasya Sathyasya Ajjanath The Veda: Bahava: Abhavan | Hey Rajendra, Kashchith Sathye  Avasthitha: ||

Bhashyam –

Yekasyavedasya  Vedhyamidham Roopam Anidhamroopam Devanam Veda: Yeaksya Adhvatheeyasya Samvithroopasya Ithyarththa: | Thasya Yekavedhasya Bhramano Anavagamath Rigadhaya: Veda: Bhahavoabhavan | Athra  Rigadhayo Veda: Thath  Prathipaththyarththam Vicharam Kurvanthi Ithi Vedhakhyanamavapu: | Adhava Sadhbhavam Sadhayantheethi Veda: | Vidhanthi Vedhana Sadhanabhootha: Ithi  Va Vedha: Adhava Bhramadheenamathmanam Labantha Ithi Va  Veda: | Adhava Bhramana Athmathaya Labhahethava Ithi Va  Veda: | Vidha Vicharane Vidha Saththayam Vidha  Gnane Vidhalrulabhe  Yethesham Dhathoonam Vishaye Varththanthe Yasmath Thatho Veda: Ithyuktha: | Thadheka Vedhaswaroopam Kimithi Cheth, “Sathyam Gnanam Anantham Bhrama” Ithi Shruthe: | Thasmath Sathyasya Yekavedha Swaroopasya Bhramano Anavagamadhvedha: Bahavo Vyakhyatha:  Sarve Vedhasthadharththa Dharshanahethava: | Hey Rajendra, Thvamapi Kimevam Jjathva Sathyeva Bhramani Sthithoasi | Kashchith Puna: Sathye Avasthitha: Prathishtitha Ithi ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam –6 – The opponent of Dhama/self-control - The impurities of the Madha/arrogance and pride - Thrividha Thyaga/ three sacrifices – Ashtaguna of Jjani

 

Chapter 2 - 6  - Bhashyam – The opponent of Dhama/self-control - The impurities of the Madha/arrogance and pride - Thrividha Thyaga/ three sacrifices – Ashtaguna of Jjani

 

The opponent of Dhama/self-control

Sage Santhkumara speaks “ Oh! Rajan,  lack of Dhama/self- control is the togetherness of Ashtadhashadhosha/eight types of impurities, the learned say the practice of Dhama is free from eighteen types of impurities known as 1)Anritham/falsehood and spreading rumors 2)Paishunam/wickedness 3) Thrishna/desire 4) Prathikoolyam/disagreement 5) Thamas/ignorance 6) Arathi/envy 7) Lokadhvesham/ spreading hatred in the society and among the people 8) Abhimanam/pride 9)Vivadha/dispute 10) Pranipeedanam/cruelty to animals to satiate one’s own desire 11) Parivadham/reproach, criticism 12) Athivadham/ usage of abusive language 13) Parithapam/repentance, guilt 14) Akshama/impatience and inability to face grief or happiness 15) Adhrithi/lack of control over sense 16) Asidhdhi/failure 17) Papakrithyam /sinful deeds 18) Himsa/harmful deeds. The learned and wise affirms that the practice of good self- control protects the Jeeva from the above-said impurities.”

 

The impurities of the Madha/arrogance and pride

 

Sage Sanathkumara speaks “ Oh! Rajan, the Jeeva who have no control over haughtiness do not get freed from the above-said eighteen impurities/afflictions, that are the major obstacles in achieving the knowledge of all-pervasive Bhramam. The learned recommends the practice of 1) Truthfulness 2) Apaishuna/honesty 3) Athrishna/free from desires 4) Aprathikoolya/lack of stubbornness 5) Athamass/pure knowledge 6) Arathi/free from the chase of sensual pleasure 7) Lokadhvesham/free from creating unrest in the society 8) Lack of pride 9) Avivadha/free from arguments and conflicts 10)Apranihimsa/abstain from killing lives 11) Aparivadham/free from repentance 12) Anathivadham/ free from unnecessary arguments 13) Aparithapam/ free from depression 14)Kshama /patience 15) Dhrithi/courage 16) Siddhi / understanding 17) Apapakrithyam/abstain from sinful deeds and 18) Ahimsa/ practice of non-violence would protect the Jeeva from the constant grief and miseries of worldly existence.”

 

Thrividha Thyaga/ three sacrifices

Sage Sanathkumara speaks “ Oh! Rajan, the practice of six types of Thyaga would bring Shreyas/fortune to the Jeeva, and the three of them are extremely difficult to practice.  The practice of these six types of Thagya would remove the miseries; as a result, the Jeeva would win over from the afflictions of the Adhyathmika, Adhibhauthika, and Adhidheivika. Oh! Rajan, 1) Give away children and wealth as a charity to a deserving person is the Prathamathyaga/the first and foremost Thyaga.  2) Ishtapoorththam/ sacrifice the fruitful results of spiritual and religious rites performed and surrender to the supreme Lord, perform all the deeds as Eshwaraththa, is the Dhvitheeyathyaga/second Thyaga, and perform all the Shrautha and Smarththa Karma as Eashwaraththa, it would please the deities and Pithrus    3) the third one is Kamathyaga/practice of Virakthi/ abandon interest in interest in worldly matters and bondage. The person who strictly follows these three Thyaga is Apramadhi/learned, wise, /which is one of the Ashtaguna.”

 

Ashtaguna of Jjani –

 

Sage Sanathkumara speaks “ Oh! Rajendra I shall describe the eight virtues of a Jjani 1) Sathyam/truthfulness – speak truth and follow truthfulness in all the deeds 2) Dhyanam/meditation – the practice of constant meditation would purify the intellect, it removes the impurities like Kama, Krodha, Lobha, Moha, Madha and Mathshcharya 3) Samadhana/ be determined and practice the religious and spiritual rite to achieve that all-pervasive supreme Bhramam  4) Chodhya/curious to learn, who am I? Where did I come from? Whom do I belong to? 5) Vairagyam/abandonment – The practice of renunciation of objects seen and subjects heard of worldly matters  6) Astheya/no stealing 7) Bhramacharyam/observance of celibacy – the practice of abstaining from eight types of Kamakeli/Maithuna such as Smaranam/constant remembrance, Keerthanam/finding pleasure in repeating, Keli/amorous sport, Veekshanam/eye contacts, Guhyabhashanam/secret talks, Sankalpam/determination, Adhyavasaya/clinging on to the subject, Kriyanishpaththi/physical pleasure and last but not the least 8) Asamgraha/abstain from begging, refusing favors from the Puthrapauthra. Oh! Rajan, I have narrated the impurities of lack of self-control/ Dhama, should be abandoned, the practice of Dhama/self-control is Apramadha with eight kinds of virtues.”

 

The opponent of Dhama

Idhaneem Dhama Dhoshanaha Shlokathrayena

Dhamo ashtadhashadhosha: Syath Prathikoolam Krithe  Bhaveth | Anritham Paishunam Thrishana Prathikoolyam Thamoarthi: || Loka Dhvesho Abhimanashcha  Vivadha: Pranipeedanam| Parivadho Athivadhashcha  Parithapo Akshama Dhrithi || Asidhdhi: Papakrithyam Cha Himsa  Chethi Prakeerthitha: | Yethair  Dhoshair  Vimuktho Ya: Sa  Dhama: Sadhbhiruchyathe ||

Dhama: Ashtadhasha Dhosha: Syath Anyathame Krithe Dhamasya  Prathikoolam Bhaveth | Anritham Paishunam Thrishna Prathikoolyam Thama: Arathi: Lokadhvesha: Abhimana: Vivadha: Pranipeedanam Parivadha: Athivadha: Parithapa: Akshama Adhrithi: Asidhdhi: Papakrithyam Himsa  Chethi Prakeerthitha: Yethai: Dhoshai: Viyuktha: Yo Guna: Sa  Dhama Ithi  Sadhbhi:  Uchyathe ||

Bhashyam –

Dhama:  Ashtadhasha Dhosha: Syath Ashtadhashadhosha Samanvitho Bhavathi | Kimethesham Dhoshathvamithicheth Prathikoolam Krithe Bhaveth Yetheshamanyathame  Krithe Dhamasya Prathikoolam Kritham Bhaveth | Ke The? Anritham Ayadharththavachanam | Paishunam Paradhooshanavachanam Thrishna Vishayepsa | Prathikoolyam Prathikoolatha  Thama:  Ajjanam  Arathi: Ayadha Labha Santhushi: Athava Rathi: Sthreebhogeshvabirathi: Lokadhvesha: Lokanamudhvegacharanam | Abhimana: Sarveshamapranathibhava: | Vivadha: Janakalahacharanam | Prani Peedanam Swadhehapooranaya Pranihimsanam | Parivadha: Samakshe  Paradhooshanabhidhanam | Athivadha: Nirarththakoathi Pralapa: Parithapa: Vridha Dhukha Chinthanam | Akshama Dhvadhvasahishnutha  | Adhrithi: Indhriyarththeshu Chapalatha | Asidhdhi: dharma Gnana Vairagyanam | Papakrithyam Prathishidhdhacharanam | Himsa  Avihithahimsa | Ithi Iththam Dhamadhosha: Prakeerthitha: Yethai: Anrithadhibhi: Dhoshai: Vimuktho Yo Guna: Sa Dhama Ithi  Uchyathe Sadhbhi: ||

 

The impurities of Madha/pride

Bhashyam –

Idhaneem Madhadhoshanaha

Madhoashtadhasha Dhosha: Syaththyago Bhavathi Shadvidha: | Viparya: Smritha Yethe Dhamadhosha Udhahritha: ||

Madha: Ashtadhashadhosha: Syath Thyagashcha Shadvidho Bhavathi | Yethe Dhamadhosha: Smritha; Tha Yethe Viparya: Smritha: ||

Madhoashtadhasha  Dhosha: Syath | Thyagashcha Shadvidho Bhavathi | Viparya: Smritha Yethe Anrithadhihimsantha: Ye  Dhama Dhoshathvena Smritha: Sathyadhi Roopathvena Smritha Madha Dhosha Madhanashakara Udhahritha: Ke The? Sathyapaishu Nathrishna Prathikoolyathamo Arathi Lokadhveshanabhimanamavivadha Pranihimsa Parivadhanathivadha Parithapakshamadhrithisidhdhya Papakrithyahimsa Ithyethe Madhanashakara: Udhahritha: ||

Shadvidha Thyaga/six types of sacrifices

Bhashyam  -

“Thyago Bhavathi  Shadvidha:” Ithyuktham  Thathraha

Shreyamsthu Shadvidha Sthyagasthritheeyasthathra Dhushkara: | Thena  Dhukham Tharanthyeva Thasmimsthyakthe Jitham Bhaveth ||

Shadvidha: Thyaga: Shreyan Bhavathi | Thathra  Thritheeya: Dhushkaro Bhavathi | Thena Dhukham Tharanthyeva | Thasmin Thyakthe Sarvam Jitham Bhaveth ||

 

Bhashyam –

Shreyan Thu Shadvidhasthaya: Thathra Theshu Shadvidha Thyageshu Madhye  Thritheeya: Thyago Dhushkaro Bhavathi | Dhukha Sampadhya: | Thena Thritheeyena Thyagena Dhukham Adhyathmikadhi Bhedhabhinnam Tharanthyeva | Thasmin Thyage Krithe  Sathi Sarvam Jitham Bhaveth ||

Bhashyam –

Thyagashatkam  Dharshayathi

Arhathe  Yachamanaya Puthran Viththam Dhadhathi Yath | Ishtapoorththam Dhvitheeyam Syannithyam Vairagyayogatha: || Kamathyagashcha  Rajendra Sa Thritheeya Ithi Smritha: | Apramadhi Bhavedhethai: Sa  Chapyashtaguno Matha: ||

Arhathe Yachamanaya Puthran Viththam Dhadhathi Ithi Yath Thath Prathamam | Ishtapoorththam Dhvitheeyam Syath | Nithyam  Vairagyayogatha: Ya: Kamathyaga: Hey Rajendra, Sa Thritheeya Ithi Smritha: | Ya Yethai: Sahitha: Sa Apramadhi Bhaveth Sa Cha  Apramadha: Ashtaguna: Matha: ||

 

Bhashyam

Arhathe Yogyaya Yachamanaya Puthran Viththam Dhadhathi Ithi  Yath Thadhethathyagadhvayam Shannam Madhye Prathamam | Ishtapoorththam Dhvitheeyam Syath Ishtam Shrauthe Karmani Yadhdhanam | Poorththam Smarththa Karmani | Ishtam Devebhyo Dhaththam Poorththam Pithribhya Ithi Kechith | Nithyam Vairagya Yogatha: Vishudhdha Saththvasya Anithyathva Dhosha Dharshina: Thatho  Virakthathaya Dhanadhi Parithyaga: Kamathyagashcha Rajendra  Sa Thritheeya Ithi Smritha: | Kimethair Bhavatheethyatha Aha Apramadheethi | Apramadhinam Kamo Nashyathi | Uktham Rajadharmeshu “ Apadhyanamalo Dharmo Maloarththasya Nihoohanam Apramadhamala: Kamo Bhooya: Sa  Gunavardhana:” . ‘Ya Yethai: Shadbhi: Samnvitha: Thyagai: Sa Apramadhi Bhaveth |  Sa Apramadha: Ashtaguna: Ashtabhirgunai: Samanvitho Bhavathi ||

 

Ashtaguna of Jjani

Bhashyam

Ke The? Than Dharshayathi

Sathyam Dhyanam Samadhanam Chodhyam Vairagyameva Cha | Astheyo Bhramacharyam Cha  Thadha Samgraha Yeva Cha ||

Sathyam Dhyanam  Samadhanam Chodhyam Vairagyam Astheya: Bhramacharyam Asamgrahashcha Ashtau Guna Bhavanthi ||

Sathyam Yadharththa Sambhashanam Dhyanam Chethasa: Kasmimshchith Shubhashraye  Mandala Purushadhau Thailadharavath Sathyanthavacchedhini  Pravriththi: | Samadhanam Pranavena Vishvadhyupasamharam Krithva  Swabhavika Chith Sadhanandhadhvatheeya Bhramathmana Avasthanam| Chodhyam Koaham Kasya  Kutho Va Ithyadhi | Vairagyam DhushtanushravikaVishayavithrishna  | Astheya: Achauryamathmano Dhravyasya Va |  Athmachaurya Muktham “ Yo Anyadhasanthamathmanam” Ithi | Bhramacharyam Ashtangamaidhunathyaga: | Thadhachoktham “ Smaranam Keerthanam Keliveekshanam Guhyabhashanam Sankalpo Adhyvasayashcha Kriyanishpaththireva Cha  Yethaimadhunamashtangam Pravadhanthi Maneeshina: Vipareetham Bhramacharyamethadevashta Lakshanam” Ithi | Asamgraha: Aparigraha Puthradharakshethradheenam| Yethan Paripalayeth ||

 

Bhashyam

Dhoshan Vivarjayedhithyaha

Yevam Dhosha Dhamasyokthan Dhoshan Parivarjayeth | Dhoshathyageapramadha: Syathsa Chapyashtaguno Matha: ||

Yevam Dhamasya  Dhosha Uktha: Than Dhoshan Parivarjjayeth | Dhosha Thyageapramadha: Syath | Sa Chapi Ashtaguna:  Matha: ||

Dhamo Ashtadhashadhosha: Syadhithi Ye Dhosha: Uktha: Than Dhoshan Parivarjayeth | Kasmadhithyaha Theshu Dhosheshu Thyaktheshu Pramadhi Na Bhavedhithyarththa: | Soapi Apramadha: Aashtaguno Matha: “Sathyam Dhanam” Ithyadhina Poorvamevodhishtathvadhithyarththa: ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam –5 – Nrishamsa Dosha/The noxious impurities /The nature of a Gnani and austerities

 

Chapter 2 - 5  - Bhashyam – Nrishamsa Dosha/noxious impurities/The nature of a Gnani and austerities

 

Sage Sanathkumara speaks “Oh! Rajendhra, I have narrated in detail about the impurities /Kama, Krodha, Lobha, Moha, Madha, Mathshcharya, which are innate in the animals, should be abandoned by the Jeeva with the constant practice of meditation and contemplation upon the Supreme Lord. These impurities work like the animal pounce on its prey, the Jeeva drenched in the impurities/Kama, Krodha, Lobha, Moha, Madha and Mathshcharya meets definite destruction. Hiranyagarbha describes “The wild animals like lion and tiger attack on Vanachari/ Yogi who wanders in the dense forest, in, In the same manner, these impurities patiently waits for the opportunity to cause destruction to the Jeeva.”

 

Nrishamsa Dhosha/noxious impurities –

 

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the seven types of Nrishamsa Dhosha/noxious impurities are 1)Sambhogasamvith 2) Vishamedha 3) Dhaththanuthapi 4)Kripana 5)Abaliya 6)Varga Prashamsi and 7) Vanithadhveshi. Oh! Rajan, I shall narrate them in detail 1)The  Sambhogasavith is the Jeeva who chases after sensual pleasure, has the insatiable desire to have a physical relationship with the women/Sthreelambada.  2) The  Vishamedha is the Jeeva who spread toxic poison in other’s life and take pleasure and material benefit out of it. 3) The Dhaththanuthapi is the Jeeva who spends money on Dharmic rites, later regret it.  4) The Kripana is the Jeeva who is willing to leave respect for personal gain, and undergo Mana and Avamana to achieve material benefit. 5) The Abaliya is the Jeeva who is ignorant, 6) the Vargaprashamsi is the Jeeva who takes great pleasure in worldly matters and bondage and 7) the Vanithadhveshti is the person who discards devoted wife/person do not respect women, and these are worse than the impurities innate in the Jeeva.”

 

The nature of Gnani and austerities/Mahavratha

 

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the Mahavratha/ exquisite nature of Mahajjyani, and they are 1) Gnanam/wisdom 2) Sathyam/truthfulness 3) Dhama/control over sense 4) Shrutham/listening 5)Amathsaryam 6) Hree 7) Thithiksha 8) Anasuya 9) Yajjam, 10) Dhanam 11) Dhrithi and 12) Shamam. Oh! Rajan, 1) Gnanam/wisdom is the practice to approach Thathvarththa/Paramarththa Thaththva, the knowledge of all-pervasive supreme Bramham/Athman resides as a soul in the Jeeva, the knowledge of Oneness-in-all, 2) Sathyam/truthfulness in conversation and deeds 3) The control over sense is Dhama 4) Shrutham is the practice of listening to scriptures, Veda, Upanishads etc./Adhyathmashravana 5) Amathsaryam is  great endurance and perfect control over impurities like cutthroat nature 6) Hree is free from the shyness to perform the religious and spiritual rite 7) Thithiksha is the curiousness to learn the all-pervasive supreme Bhramam which is free from duality 8) Anasuya is free from jealousy 9) The twice-born is designed to practice  spiritual and religious rites like Agnishtomadhi Mahayajja, for the welfare of the Universe and its living beings 10) Dhanam is the practice of no interest in obtaining wealth or money, leave interest in wealth and material matters 11) Dhrithi is the practice of abstaining from worldly matters 12) Shamam is the practice of control over sense. These are the Mahavratha/supreme austerities of a twice-born Bhramajjyani to achieve that Paramapurusharththa.”

 

Sage Sanathkumara speaks “Oh! Rajan, I have already narrated the twelve virtues to achieve the Paramapurusharththa, whoever practices those twelve virtues would achieve great respect in the world, if not the practice of any of these two or three virtues would bring auspiciousness to them, and abstain from the worldly matters and bondage, eventually, prepare themselves to practice to achieve that supreme Bhramam resides as Athman. The  person who practices all those twelve virtues would achieve great fame and attain the union with the Paramathma Paramabhramam.”

 

Bhashyam -  Thesham Sadha Varjyathe Hethumaha

Yekaikamethe Rajendra Manushyam Paryupasathe | Lipsamanoantharam Thesham Mriganamiva Lubdhaka: ||

Oh! Rajendhra, Mriganamantharam Lipsamana: Lubdhaka Iva Yethe Yekaikam Manushyam Paryupasathe||

 

Bhashyam –

Yadha Mriganam Antharam Cchidhram Lipsamanorandhranveshanaparo Lubdhako Mriyagayuranuvarththathe Yadha  Cha Thashchidhram Labdha Than Hanthi Thadha Thesham Manushyanamrandhranveshanapara Yethe Krodhadhaya: Yekaikam Manushyam Paryupasathe| Adhava, Manushyan Paryupasathe Ithi Pada: Thasmin Yekaikam Prithak Prithak Manushyan Paryupasathe  Ithi Yojana| Thadha Cchidhram Labdhva Than Hanthi | Thamadhe Theshvekoapi Dhosho Vinashakaranam | Yasmadhevam Thasmath Sadha Varjya Ithyarththa: | Uktham Cha Hairnyagarbhe “Yadha  Pandhasya  Kanthare Simha  Vyaghra Mrigadhaya: Upadhravakara: Thadhvath Krodhadhya Dhurguna Nrinam” Ithi ||

 

Nrishamsa Dhosha

Bhashyam –

Idhaneem Nrishamsa Sapthakamaha

Sambhogasamvidh Vishamedhamano  Dhaththanuthapi Kripanoabaleeyan | Vargaprashamsi Vanitham Cha Dhveshta Yethe  Pare Saptha Nrishamsaroopa: ||

Sambogasamvith Vishamedhamana: Dhaththanuthapi Kripana: Abaleeyan Vargaprashamsi Vanitha Dhveshta Cha Yethe Pare Saptha Nrishamsaroopa Bhavanthi ||

Bhashyam –

Sambhoge Vishayasambhoge Samvith Budhdhi: Yasya Varththathe Sa  Sambhogasamvith | Vishamedhamana: Vishamiva Pareshamupadhravam Krithva Yedhamana: Vardhamana: Adhava  Dhvishamedhamana: Ithi Padantharam Dhvisham Dhveshyam Karma Krithva Praninam Thadhvarenaiva Vardhamana: | Dhaththanuthapi Ya: Poorvam Dharmabudhdhya Dhanadhikam Dhaththva Pashchath Kimarththamaham Dhaththavanithi Thaptho Bhavathi Sa Dhaththanuthapi | Kripana: Yath Kinchith Arththalavalabhamathra Lobhath Sarvavamanam Sahathe Ya: Sa Kripana: | Abaleeyan Gnanabalavarjitha: | Vargaprashamsi Indhriyavarga Prashamsi | Vanitham Cha Dhveshta Ananyasharanam Bharyam Yo  Dhveshti Sa: | Yethe Pare Poorvokthebhya: Krodhabhidhya: Saptha Nrishamsaroopa: ||

 

Gnanadhiguna is the Mahavratha of  Jjyani

Bhashyam –

Idhaneem Gnanadhayo Dhvadhashaguna Uchyanthe

Gnanam Cha Sathyam Cha Dhama: Shrutham Cha  Amathsaryam Hreesthithikshanasuya | Yajjshcha Dhanam Cha  Dhrithi: Shamashcha Mahavratha Dhvadhasha Bhramanasya ||

Gnanam Sathyam Dhama: shrutham Amathsaryam Hree: Thithiksha Anasooya Yajjam Dhanam Dhrithi: Shamashcha Yethe Dhvadhasha Bhramanasya Mahavratha: ||

 

Bhashyam –

Gnanam Thaththvarththasamvedhanam  Sathyam  Yadharththa Sambhashanam Bhoothahitham Cha |  Dhamo Manaso Madhanam | Shrutham Adhyathma Shasthra Shravanam | Mathsaryam Sarvabhootheshu Asahamanatha Thadhabhava: Amathsaryam | Hree: Akaryakarane Lajja | Thithiksha Dhvandha Sahishnutha  Anasuya Paradhoshanavishkaranam | Yajja: Agnishtomadhi: Mahayashchacha | Dhanam Bhramanebhyo Dhanadhiparithyaga: | Dhrithi: Vishaya Sannidhavapi Indhriyanigraha: | Shama: Antha:Karanoparathi: Bahi: Karanoparathirithi Kechith | Yethe Gnanadhayo Mahavratha: Para Purusharththa Sadhanabhootha Bhramanasya ||

 

Bhashyam –

“ Ye  Gnanadhashayo Dhvadhasha Chathathana:” Ithi | Poorvathra Prasthutha:  The Varnnitha: Idhaneem Gunasthuthim Karothi ||

Yasthvethebhyo Pravaseth Dhvadhashabhya:  Sarvamimam Prithvim Sa Prashishyath | Shribhirdhvabhyam Yekatho Va Avimuktha:  Kramadhvishishta Maunabhootha  Bhavanthi ||

 

Yasthu Yethebhya: Dhvadhashabhya: Apravaseth Sa Sarvamimam Prithvim Prashishyath | Thribhi: Dhvabhyam Yekatho Va Avimuktha Yethe Kramath Vishishta: Maunabhootha: Bhavanthi ||

Yasthu Yethebhya: Dhvadhashabhya: Apravaseth Sa  Sarvamimam Prithvim Sa Prashishyath | Shribhi: Dhvabhyam Yekatho Va  Avimuktha Yethe Kramath Vishishta: Maunabhootha: Bhavanthi ||

Yasthu Yethebhya: Dhadhashabhya: Apravaseth Sa Sarvamimam Prithvim Prashishyath | Thribhi: Dhvabhyam Yekatho Va Avimuktha Yethe Kramath Vishishta: Maunabhootha: Bhavanthi ||

Bhashyam –

Yasthu Yethebhya: Poorvokthebhya: Dhvadhashabhya:  Apravaseth Pravasam Na Karothi Thaireva Samanvitho Bhaveth Sa Sarvamimam Prithvim Prashishyath Prashasthi Athmavasham Karothi | Ya  Yethesham Madhye Thribhi: Dhvabhyam Yekatha: Yekasmath Va Avimuktha: Yetheshamanyathamenapi Samanvithasthe Yethe Kramena Vishishta  Jjanino Bhoothva Maunabhootha: Bhramabhootha  Bhavanthi ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam –4 - The differences in the Karmaphala of Vidhvan/intellectual and an Avidhvan/ignorant – Nishkalmasha Tapas and Kalmasha Tapas

 

Chapter 2 - 4  - Bhashyam – The differences in the Karmaphala of Vidhvan/intellectual and an Avidhvan/ignorant – Nishkalmasha Tapas and Kalmasha Tapas

 

Sage Sanathkumara speaks “Oh! Rajan, the Jeeva who is engaged in austerities and Tapasya, gets the Tapa progress into an advanced state/ Thaptha receives the fruitfulness of them in the Paraloka/after life.   The Tapasya/austerities, the vow of silence, meditation, contemplation, etc. of Bhramavithth flourishes copiously, and the ignorant who is soaked in the material matters and bondage like Kalathra/wife, Puthra/children, Mithradhi/relatives and companions, wealth, richness, fame, possession, etc. do not engage in austerities to achieve that supreme Bhramam resides as a soul in the Jeeva, and their life becomes unfruitful. Therefore, whatever Tapasya, austerities, moral deeds, and the performance of spiritual and religious rites and charities engaged in the Ihaloka would provide its fruitfulness in the Paraloka. The Bhramavithth remains exceptional with their Tapasya, achieves that supreme Bhramam which is eulogized as ‘Nethi Nethi’ by Veda and Upanishadhs, and their austerities flourishes into manifolds. The Anathmavithth/Jeeva who has no knowledge of the all-pervasive Bhramam receives the fruits of their righteousness, performs Karma for fruitful results which is Bandhahethu, gets fastened by the noose like interest in worldly matters and bondage, and undergoes sufferings.”

 

Kevala Tapas/Nishkalmasha/free from impurities/ Tapas -

Dhrisharashtra speaks “Oh! Prabho, Oh! Sanathsujatha, kindly describe the characteristics of Kevala Tapas and how did it flourishes?”

 

Sage Sanathkumara speaks “ Oh! Rajan, the Nishkalmasha Tapasya is Kevala Tapas, I shall elaborate on them, listen to me carefully, the unblemished Tapasya is Kevala Tapas. Ushanass says the Prapancha/Prakrithi is the collection of diversified matters of Sath and Asath, ‘Kevala’/purity is the nature of Beeja of the Prapancha, the Nishkalmasha Tapasya provides union with the supreme Bhramam. Oh! Kshatriya,  the Vedavithth engage in the constant meditation and contemplation upon the all-pervasive supreme Bhramam which is eternal, pure, unblemished, has no birth and death, free from afflictions and impurities like Kama, Krodha, Lobha, Madha, Moha and Mathshcharya, resides as soul/Athman in the Jeeva and achieves the state of immortality/Amrithaththva.”

 

Dhritarashtra speaks “ Oh! Sanathsujatha, Bhagavan you have already narrated the characteristics of Nishkalmasha Tapasya, now kindly describe the ‘Kalmasha Tapasya’ as well, so that, I could strive to achieve that supreme Bhramam which is highly confidential/guhya and Sanathana/eternal, with the practice of austerities and Tapasya.”

 

Sage Sanathkumara speaks “Oh! Rajan, there are twelve kinds of impurities in the Kalmasha Tapsya, and seven of them are Nrishamsa/not worth mentioning,  Oh! Rajan, in the same manner, the twelve types of purities/Goodness are Athatha/extended and Shasthravidhidha are Vidhitha/ visible in a twice-born. I shall describe the impurities in the Kalmasha Tapasya,  1) Krodha/Anger 2) Kama/desire 3) Lobha/perplexity and greedy, 4)Moha/illusion 5) Vivithsa/desire to know 6) Akripa/mercilessness 7) Asooya/jealousy 8) Mana/pride 9) Shoka/grief 10) Spruha/longing 11) Ershya/envy 12) Jugupsa,/dislike, are the twelve types of impurities that are always abandoned by virtuous/noble souls.  Kama is the result of Prathighatha/drive away/ leads to Thaana and Akrosha/physical and verbal abuse, the unfulfilled desires explodes as Krodha/anger, it drives the Jeeva blind and insane. The Kama is the yearning to achieve women, and excessive desire to have a physical relationship. The Lobha is the uncontrollable desire to snatch the wealth of others, and the inability to utilize the owned wealth for moral deeds. The Vivithsa is an uncontrollable desire to know what’s happening with the life of others/Vishayarasa. Akripa/Nirdhayathva is the cruelty, and Asuya is the nature of finding fault in everything, and lack of patience. Manam is arrogance/ pride, body consciousness/I, mine and I, excessive attachment to people, wealth, richness, fame, etc. without the knowledge of impermanent nature of it. Shoka/grief is caused by the pain of separation of beloved people or wealth, money, fame, etc. The ignorant Jeeva get attached to people, families, relatives, companions, material matters, possession of wealth, etc. and pushed to extreme sufferings and depression in the absence of the same. Spruha is the uncontrollable desire to take pleasure in material matters or people; Ershya is the expression of hatred in other’s progress. Jugupsa is the nature of defaming others.  Oh! Rajan, I have explained the nature of impurities in detail, these should be abandoned.”

 

 Bhagavan says “The noble souls and twice-born get rid of all these impurities with the constant practice of austerities and meditation, and these Mahaguna Bhramana/virtuous twice-born achieves virtues like Dhamam/self-control, Shamam/quiet, Thapas/austerities, Shaucham/purification of mind, Kshanthi/endurance, Arjavam/simplicity and honesty, Jjanam/wisdom, Vijjanam/practical knowledge, and Asthikya/belief in God, faithfulness, along with the practice of Bhramakarma, achieves those incredible virtues.” These Mahagunas are essential for Bhramaprapthi/to achieve that supreme Bhramam, hence a twice-born should strive to achieve those virtues.  The  Nama Mahodhadhi describes “The noble souls describe the all-pervasive supreme Bhramam as ‘Mahath’ which is beyond comparison, perception, and description, the twice-born and noble-souls  strives hard to achieve that supreme Bhramam with the above-mentioned virtues,  are addressed as Mahaguna.”

 

Bhashyam –

Idhaneem Vidhvadhavidhvadhapekshaya  Karmanam Phalavaishamyamaha

Asmin loke  Thapasthaptham Phalamanyathra Bhujyathe | Bhramananam Thapa: Svridhdhamanyesham Thavadeva  Thath ||

Asmin Loke Yath Thapa: Thaptham Thathphalam Anyathra  Bhujyathe | Bhramananam Thapa: Svridhdham Bhavathi | Anyesham Thu Thavadeva Thath Bhavathi | Svridhdham Na Bhavathi ||

Bhashyam -

Asmin Loke  Yath  Thapasthaptham Thasya Phalam Anyathra Amooshmin Loke  Bhujyathe  Ithi Sarvesham Samanam | Bhramajjanam Bhramavidham Punarayam Vishesha: Thapa: Svridhdham Atheeva  Samridhdham Bhavathi Pahal Vridhdhihethur Bhavatheethyarththa: Thadha cha Shruthi: “Yadheva  Vidhyaya Karothi Shradhdhayopanishadha Thadheva Veeryavaththaram Bhavathi” Ithi | Anyesham Anathmavidham Vaishayikanam Thavadheva Thath Na Samridhdham Bhavathi: Yasya Karmano Yath Phalam Shrutham Thavanmathra Phalasadhanam Na Phalasidhdhihethur Bhavatheethyarththa: ||

 

Kevala Tapas

Bhashyam -  Shruthva Yevamaha Dhritharashtra:

Katham  Samridhdhamathyarththam Thapo Bhavathi Kevalam| Sanathsujatha Thadh Bhroohi Kadham Vidhyamaham Prabho ||

Kevalam Thapa: Kadham  Athyarththam Samridhdham Bhavathi? Oh! Sanathsujatha, Thadh Bhroohi, Oh! Prabho, Thath Kadhamaham Vidhyam?

Bhashyam –

Rijvethath | Yevam Prishta: Praha Bhagavan

Sanathsujatha Uvacha –

Nishkalmasham Thapasthvethath Kevalam Parichakshathe | Yethath Samridhdhamathyarththam Thapo Bhavathi Nanyadha ||

Yath Nishkalmasham Thapa: Thath Kevalam Parichakshathe  Yethath Thapa: Athyarththam Samridhdham Bhavathi | Anyadha Samridhdham Na Bhavathi ||

Bhashyam –

Yadhethath Nishkalmesham Thapa: Thath Kevalam Parichakshathe | Kevalam Bejjavithyuktham | Sarvasyasya Prapanchasya  Beejam Nimiththam Yath, Thath  Kevalamithyuktham | Ahoshana “Gunasamye Sthitham Thaththvam Kevalam Thvithi Kadhyathe| Kevaladhethadhubhootham Jagath Sadhasadhathmakam” Ithi | Thath  Yethath Yeva  Kevalam Thapa: Samridhdhamathyarththam Cha Bhavathi Nanyatha Yadha  Nishkalmasham Na Bhavathi Sakalmasham Syath Thadha Samridhdhamathyarththam Cha Na Bhavathi ||

 

Bhashyam –

Yethadeva Prashamsathi

Thapomoolavidham Sarvam Yanmam Pricchasi Kshathriya | Thapasa Vedavidhvamsa: Param Thvamrithamapnuyu: ||

Oh! Kshathriya, Yath Mam Pricchasi Thath Idham Sarvam Thapomoolam Bhavathi | Vedavidhvamsasthu Thapasa Param Amritham Apnyu: ||

Bhashyam –

Spashtarththa: Shloka: Shruthvaivamaha Raja

Kalmasha of Tapasya

Dhritharashtra Uvacha –

Kalmasham Thapaso Bhroohi Shrutham Nishkalmasham Thapa: | Sanathsujatha Yenedham Vidhyam Guhyam Sanathanam ||

Oh! Sanathsujatha, Nishkalmasham Thapa: Ithi Shrutham Thasya  Thapasa: Kalmasham Kadhamithi Bhroohi | Yena Idham Guhyam Sanathanam Vidhyam ||

 

Bhashyam –

“Nishkalmasham Thapasthvethath Kevalam Parikshathe” Ithi Shruthasya  Thapasa: Kalmasham Bhroohi Oh! Sanathsujatha, Yena Nishkalmashena  Thapasa Idham Bhrama Guhyam Sanathanam Vidhyam ||

Bhashyam –

Yevam Prishta: Praha Bhagavan

Sanathsujatha Uvacha –

Krodhadhayo Dhvadhasha Yasya  Dhoshasthadha Nrishamsani Cha Saptha Rajan | Gnanadhayo Dhvadhasha Chathathana: Shasthre Guna Ye  Vidhitha Dhvijanam ||

Yasya Thapasa: Krodhadhaya: Dhvadhasha Dhosha: Thadha  Nrishamsani Saptha  Dhoshashcha, Oh! Rajan, Bhavanthi | Thadha Cha  Athathana Gnanadhaya: Shasthre Vidhitha: Dhvadhasha Guna Dhvijanam Vidhitha Bhavanthi ||

Bhashyam –

Krodhadhayo Dhvadhasha Yasya Thapaso Dhosha Thadha  Nrishamsani Cha Saptha Oh! Rajan, Yasya Thapaso Dhosha: Thadha Gnanadhayo Dhvadhasha Chathathana: Vistheeryamana Shasthre Vedashasthre Ye Vidhitha Guna: Dhvijanam Thanethan Gunan Dhoshamshcha Vakshyameethyabhipraya: ||

 

Bhashyam –

Krodhadheen Dharshayathi

Krodha: Kamo Lobhamohau Vivthsaakripasooya Manashokau Spruha  Cha | Ershya  Jugupsa Cha Mahagunena Sadha Varjya Dhvadhashaithe Narena ||

Krodha: Kama: Lobha: Moha: Vivthsa Akripa Asuya Mana: Shoka: Spruha Ershya  Jugupsa Ithyethe Dhvadhasha Dhosha Mahagunena Narena Sadha Varjya Bhavanthi ||

Bhashyam –

Krodho Nama Kama Prathighathadhuthpadhyamana: Thadhana Kroshanadhihethu: Kamahanihethukashcha Antha:Karana Vikshepo Gathrasvedhakampanadhi Linga: Kama: Sthradhyabhilasha: Lobha: Paradhvyeshcha Arjithasya Dhravyasya Theerthe Viniyoga Samarththyam Cha| Moha: Krithyakrithya Vivekashoonyatha | Vivithsa Vishayarasan Veththumiccha | Akripa Nishturatha | Asooya Guneshu Dhoshavishkaranam Paragunadhishu Akshama Va | Mana: Athmabahumanithvam | Shoka: Ishtarththa Viyogajoantha:Karanavikshepa: Rodhanachinthanadhi Lingo Apratheekaravishaya: | Spriha Vishyabhogeccha | Ershya Parashriyama Sahishnutha | Jugupsa Paragunanaphnothumiccha Beebhathsa Va | Yethe Krodhadhayo Dhosha: Thapasa: Kalmasharoopa: Sadha Varjya: Mahagunena Bhramanena | Bhramananam Uthkrishtagunayoga: Swabhava Sidhdha: Thadha Choktham Bhagavatha “ Shamo  Dhamasthapa: Shaucham Kshanthirarjavamevacha  Gnanam Vijjanamasthikyam Bhramam Karma Swabhavajam” Ithi | Adhava Mahaguno Bhramaprapthi Guna: Thena Bhramaprapthi Lakshanena Mahagunena Samanvithena Sadha  Varjaneeya Ithyarththa: | Uktham Cha Nama Mahodhadhau “Mahan Bhramethi Cha  Proktha Mahaththvan Mahathamapi | Thath Prapthi Gunasamyuktho Mahaguna Ithi Smritha:” Ithi ||