Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-4 – 3– Bhashyam – Interest in worldly matters and bondage is irrational – Yogam – Paramathma is Jeevathma

 

Chapter 4 – 3 – Bhashyam – Interest in worldly matters and bondage is irrational – Yogam – Paramathma is Jeevathma

 

Sage Sanathkumara speaks “Oh! Rajan, Dhwadhashapooga/the twelve dispositions are Karma and Gnanendhriya, mind, and intellect. These Vishayendhriyas takes immense pleasure in the matters of Roopa, Rasa, Sparsh, Gandha, and Shabdha, like the honey bees, collect honey from the flowers.  The ignorant Jeeva  completely drench in the material world, possession, richness, money, wealth, family, children, wife, companion, fame, etc. without the knowledge that it has fleeting nature, undergo constant transformation and ruin. The ignorant continue to explore the dense wood of Samsara/worldly existence, which is full of wild animals like sorrow, grief, sufferings and pain. The Yogis with the constant practices of austerities and penance, and perfect control over sense perceives that all-pervasive Paramathma Paramabhramam resides in them, they envision that Paramathma who resides as the soul is the absolute truth has no birth or death, changeless, pure, unblemished, and source for the functioning of mind, intellect, Ahamkara, Karma and Gnanendhriyas, and Panchaprana. The Bhramara/honey-bees take pleasure in the honey which was already collected and stored in the hive for another period of six months.  Eshana ensures the Havirbhootha/oblation to all the living beings, Yogi perceives that Eshana as Sanathana. The  Jeeva takes pleasure in the material matters, possession, family, relative, companion, children, wife, wealth, fame, for a period of time, as a result of the Poorvajanma Sanchitha Karmaphala/accumulated fruits of Karma of previous births like the Bhramara. The Karma performed yearning for fruitful results in the current birth may provide its results but create fastens the bondage in the worldly matters. I shall describe the Amushmikaphala/Karma performed which yields results in the afterlife as well. The fruits of the austerities, and righteous deeds is already restored by Eshana Parameshwara in all the living beings, they would achieve fruitful results according to their efforts, in this way all the living beings are entitled to receive their own share of fruits of Karma, the Yogis perceives that Eshana Parameshwara who is eternal, bliss, pure, unblemished, free from afflictions, free from death, birth, aging and illnesses. The Yogis do not take interest in material matters or bondage unlike  the honey-bees collect honey and deposit in the hives for a period of six months and takes pleasure in it for another six months, the ignorant Jeeva chases after material matters, possession of wealth, money, richness, fame, which has impermanent nature. The learned who has lived as Gnanapaksharahitha/lack of knowledge of ‘self’, achieves the body of Brahmana/twice-born, engages in the Vedic way of living, following strict, austerities, the performance of spiritual and religious rites, strict observance of vows, celibacy, and Swadhyaya, achieve knowledge of that all-pervasive Bhramam resides as a soul in the Jeeva, attains liberation from worldly existence. Yogis perceives that supreme Bhramam who is the provider of liberation from the cycles of rebirth.”

 

Yogam –

Sage Sanathkumara speaks “Oh! Rajan, Prana represents Apana, Chandhramass/Lord Chandra represents mind, Lord Surya represents the intellect, and the Adithya/Surya is suppressed by Parambhramam. Oh! Rajan, the transcendental state of Yoga is Apana merges in the Prana, and the Prana merges in the mind, and the mind merges in the intellect and the intellect merges in the Paramathma Parambhramam Sacchidhanandhaswaroopa, the Yogi enters the superior state of Chith, Sadhanandha Adhvatheeya Bhramam known as Samadhi.”

Paramathma is Jeevathma

Sage Santhkumara speaks “Oh! Rajan, the supreme Bramham resides as a soul in the Jeeva is beyond Vidhya and Karma, do not wedge on the Bootha Bhauthika Lakshna Samsara/living and non-living/Prakrithi, it remains untouched like the mirror images of the sun in the different vessels. “Yekam Roopam Bahudha Ya: Karothi’, the Bhramam assumes various forms with the influence of Maya. Katopanishadh says “Yekasthadha Sarvabhoothantharathma”, that supreme Bhramam with the influence of Maya, resides as a soul in a living being, is omnipresent as well. The Jeeva who gets freed from the illusion, understand the indestructible Purusha Paramathma Parambhramam resides as soul and the destructible Prakrithi/Pranacha, abandons the interest in worldly matters and bondage, with the practice of above mentioned Yogic practices, achieves the state of immortality, gets freed from Janana and Marana and the subsequent weird Samsara as well. The Yogis perceives Chith Sadhanandharoopa Paramathma Parambhramam resides as a soul in them.

 

 

Indhriyavishaya Pravriththi Anarththam

Bhashyam – Idhaneem Indhriyanam Vishayeshu Pravriththi: Anarththaya Bhavatheethyaha –

Dhvadhasha Pooga Saritho Devarakshitha Madhveeshathe | Thadhanu Vidhayinasthadha Samcharanthi Ghoram | Yoginastham Prapashyanthi Bhagavantham Sanathanm ||

Ye Dhvadhasha Pooga: Saritha: Devarakshitha: Madhu Eshathe  Thadha Thadhanuvidhayina: Ghoram Sancharanthi | Yogina: Tham Bhagavantham Sanathanam Prapashyanthi ||

Bhashyam –

Ye Dhvadhasha Pooga: Karma Gnanendhriyani Yekadhasham Mana:Dhvadhashi Budhdhi Thesham Anekapurushapekshaya Yekaikasya  Poogathvamuchyathe | Saritha: Smaranasheela: Devarakshitha: Devena  Paramathmana Rakshitha: Madhuvath Madhu Eshathe Niyamayanthi Asamkaryena  Swam Swam Vishayamanu Bhavantheethyarththa: | Yadha  Yevamanubhavanthi  Thadha Thadhanuvidhayino Vishayapara: Sancharanthi Ghoram Samsaram Thasmath Indhriyani Vishayebhya: Upasamhrithya  Swathmanyeva  Vasham Nayedhithyarththa: | Yena  Rakshitha Madhveeshathe Tham Devam Yogina Yeva Pashyanthi ||

 

Bhashyam –

Kincha Dhrishtantha Dharshtanthikayo Sthathrabhidhanam

Thadhardhamasam Pibathi Sanchitham Bhramaro Madhu | Eshana: Sarvabhootheshu Havir Bhoothamaya Kalpayath| Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Bhrama: Sanchitham Thath Madhu Ardhamasam Pibathi | Eshana: Sarvabhootheshu Havirbhoothamakalpayath | Tham Bhagavantham Sanathanam Yogina: Prapashyanthi ||

 

Bhashyam –

Yadha Madhukaro Bhramara:  Ardhamasoparjitham Ardhamasam Samchitham Madhu Ardhavasam Pibathi | Yevam Asavapi Bhramara: Bhramanasheelathvath Samsari Thadh Vishayam Madhu Ardhamasa Sanchitham Ardhamasam Pibathi : Poorvajanma Sanchitham Karma Anyasmin Janmani Bunkthe  Ithi Yavath | Bhaveth Apyaihika Phalathkarmana: Phalasidhdhi: Karmanantharabhavithvath | Kadham Puna: Amushmika Phalath Karmana:  Phalasidhdhi: Syath Karmano VinashithvadhithyaShakyaha  Eshana Ithi | Bhavedhayam Dhosha: Yadhi Kevalath Karmana: Phalasidhdhi: Syath : Eshana: Parameshwara: Kritha Prayathnapeksha: San Sarveshu Pranishu Pranagnihothrasyetharasya Cha  Thathkarmanu Sarena Havirbhootham Annadhikam Akalpayath | Ya Eshana:Sarvabhootheshu Havirbhothamakalpayath Tham Bhagavantham Yogina  Yeva Pashyanthi ||

 

Bhashyam –

Kimcha Kimethe  Madhvashino Bhambhramyamana: Parivarthantha Yeva  Sarvadha Kim Va Jjanam Labdha Muktha Bhavanthi Ithyashankyaha –

Hiranyaparnna Mashwaththamabhipathya Hyapakshaka: | Thathra The  Pakshino Bhoothva  Prapathanthi Yadha Sukham | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Apakashaka Madhvashina: Hiranyaparnnam Ashwaththam Abhipathya Thathra The  Pakshino Bhoothva  Yadhasukham Prapathanthi | Tham Bhagavantham Sanathanam Yogina: Prapashyanthi ||

Bhashyam –

Ye Apakshaka: Jjanapaksharahitha: Madhvashina: Parivarthanthe  The Hiranyaparnnam Ashwaththam Hitham Cha Ramaneeyam Chethi Hiranyam Hitham Ramaneeyam Cha Parnnam Yasyashvaththasya | Thadha Cha  Bhagavan Vasudeva: “Chandhamsi Yasya Parnani” Ithi | The Hiranyaparnnam Ashwaththam Abhipathya Aruhya Vedha Samyogi Bhramanadhidheham Prapya Ithyarththa: | Thathraiva  Bhramanadhidhehe Pakshino Jjanino Bhoothva | Thadha Cha  Bhramanam “Ye Vai Vidhvamsthasthe  Pakshino Ye  Avidhvamsa: The Apeksha:” Ithi | Prapathanthi Thadha Sukham Muktha Bhavantheethyarththa: Yam  Jjathva Prapathanthi Tham Yogina  Yeva Pashyanthi ||

Yogam

Bhashyam –

Idhaneem Yogam Dharshayathi

Apanam Girathi Prana: Pranam Girathi Chandhrama: | Adhithyo Girathe  Chandhramadhithyam Girathe Para: | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Prana: Apanam Girathi | Chandhrama Pranam Girathi | Adhithya: Chandhram Girathe | Para: Adhithyam Cha Girathe| Yogina: Bhagavantham Sanathanam  Prapashyanthi ||

Bhashyam –

Apanam Girathi Upasamharathi Prana: | Panam Girathi  Chandhrama:  Mana: Upasamharathi |  Manasa:  Chandhrama:  Adhidhaivatham  Thasmath Chandrama:shabdhena  Manauchyathe | Tham Chandhram Mana: Adhithyo Budhdhi: Girathe | Budhdheshchadhithyo Adhidheivatham Tham Adhithyam Budhdhim Girathe Para: Parambhrama | Yethathdhuktham Bhavathi Samadhivelayam Apanam Prane Upasamhrithya Pranam Manasi Manashcha  Budhdhau Budhdhim Paramathmani Upasamhrithya Swabhavika Chith Sadhanandha Adhvatheeya  Bhramathmanaivavathishtatha Ithyarththa: ||

 

Paramathma is Jeevathma

Idhaneem Parasya  Jeevathmanavasthanam Dharshayathi

Yekam Padham Nothkshipathi Saliladhdhamha  Uccharan | Tham  Chethasthathamuthkshipenna  Mrithyurnamritham Bhaveth | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Hamsa; Salilath Uccharan Yekam Padham Na Uthkshipathi | Tham Sathatham Uthkshipeth Cheth Na Mrithyu: Bhaveth | Na Amritham Bhaveth | Tham Bhagavantham Sanathanam Yogina: Prapashyanthi ||

Bhashyam –

Hanthyavidhyam Thathkaryam Chethi “Hamsa:” Paramathma Bhootha Bhauthika Lakshanath Samsarath Salilath Uccharan Urdhvam Charan Samsarath  Bahireva  Varththamana: Yekam Jeevakhyam Padham Nothkshipathi Nodhdharathi Nopasamharathi Roopam Roopam Prathiroopo Avathishtatha Ithyarththa:  | Shruyathe  Cha Kadavallishu “Yekasthadha Sarvabhoothantharathma” Ithi | Kasmath Punarekam Padham Nothkshipatheethyatha  Aha Tham Jeevakhyam Padham Sathatham Santhathayayinam Yadhi  Uthkshipeth Swamayaya Swathmanam Pranadhyananthabhedham Krithva  Theshvanupravishya Jeevathmana Yadhi  Navathishtathe  Thadha Na Mrithyu: Na Janana Maranadhi Lakshanoanarththa:  Samsaro Bhaveth Samsarino Jeevasyabhavath | Thadha  Amritham Amrithaththvam Moksho Na Bhaveth  Ananupravishtasya  Dharshana Sambhavath | Thadha Cha  Thadharththameva  Anupravesham Dharshayathi  “Roopam Roopam” Ithi | Thadha  Chadharvani Shruthi:  “Yekam Padham Nothkshipathi  Saliladhamsa Uccharan Sa Chedhyuthkshipeth Padham Na Mrithyur  Namritham Bhaveth” Ithi | “Yekam Roopam Bahudha  Ya: Karothi” Ithi Cha | Ya: Padharoopena Jeevathmana Thripadharoopena  Chith Sadhanandha Adhvatheeyena  Bhramathmanavasthitha: Tham Paramathmanam Yogina  Yeva Pashyanthi ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-3 – 4 Bhashyam – Bhramaswaroopam/Acharya is none other than Bhramam – Athmaswaroopam, Athmadharshanam, Athmadharshanaphalam

 

Chapter 3 - 4 – Bhashyam – Bhramaswaroopam/Acharya is none other than Bhramam – Athmaswaroopam,  Athmadharshanam, Athmadharshanaphalam

 

Sage Sanathkumara speaks “Oh! Rajan, the learned, intellectuals achieve the knowledge of Bhramam with the observance of strict austerities, the vow of celibacy, courage, virtues, learning scriptures, Veda, Shashthra, Upanishad, etc. and envisions the all-pervasive Bhramam.”

 

Dhritarashtra speaks “Oh! Mune, how does the twice-born/Bhramin distinguish that all-pervasive Bhramam? Is that have a specific appearance? How did the twice-born perceive the Bhramam that has no specific form like Shukla/fair, Krishna/dark, Arjjunam/grass, Kadhravam/reddish-brown? How did the twice-born intellectual perceive the supreme Bhramam which is Amrithaththva and Aksharambhramam? Do that exist with a specific appearance?”

 

Sage Sanathkumara speaks “Oh! Rajan, the supreme Bhramam do not have a specific appearance or have specific colors like reddish-brown, green, dark, or fair, it is not perceptible in Prithi,/Earth or Anthareeksha/Sky or Samudhra/ocean. The supreme Bhramam is Aroopa/ have no specific appearance.  The Shruthi says, the supreme Bhramam  is Aroopa/no forms and Anamaya/free from changes and afflictions, it is beyond Shabdha/sound, Sparsha/touch or Roopa/form, it does not exist in the sky or earth, the Shruthi affirms “Sa Bhagava: Kasmin Prathishtitha Ithi  Sve Mahimni”, it is vested on its own splendor. I shall explain why it does not exist on the earth, sky, or ocean. The Athman/supreme Bhramam is beyond Panchabhootha/Prakrithi. Oh! Rajan, the Panchabhootha such as Earth, Air, Water, Fire, Ether was initiated at the beginning of Universe,  Bhramam is primeval does not have a specific form. Oh! Rajan, the supreme Bhramam is not in the Rik, Yajus, Atharva,  or Sama, the supreme Bramham resides in the Athma of Mahavratha/Yathi, Yogi “Mahavrathasyathmani Dhrishyathe Thath”. The supreme Bhramam/Parambhramam resides as Athman in Mahavratha/noble-soul, fortunate Jeeva who has twelve virtues, like Gnana, Sathyam, Dhamam, Shudhdhi, etc. perceive that supreme Bhramam/Athman with their constant austerities, penances, vows, celibacy, and various disciplines and virtues.”

 

Athmaswaroopam,  Athmadharshanam, Athmadharshanaphalam –

 

Sage Sanathkumara speaks “Oh! Rajan, the supreme Bhramam is Avaraneeya/independent and Thamasa: Para/beyond ignorance, it is slighter than the slightest, it is sizeable than the Universe, the whole Universe functions at the will of that Mahath Bhramam, it is the source of the functioning of the Universe and its living beings, it illuminates the Universe with its brilliance.  The Athmavithth/knower of ‘self’ perceives that Bhramam with the supreme knowledge/Gnanayoga. The whole Universe and its living beings initiated from that supreme Bhramam, and it is vested on it, whoever understands the nature of all-pervasive supreme Bhramam would achieve immortality/Amrithaththva. {The knowledge of the difference between Dheha and Dhehi, the ‘Dheha’/undergoes constant transformation and ruin, the ‘Dhehi’, Athman/soul is eternal, has no birth, death, aging or illness, and free from afflictions} The Mahavratha/Yogi undertake strict austerities, the vow of celibacy, penances, etc. perceives that supreme Bhramam resides as soul/Athman, as all-pervasive, Sargavatha/omnipresent, and Anivaraneeya/unstoppable. The supreme Bhramam is ‘Thamasa: Para’ is beyond ignorance,  at the end of the deluge that supreme Bhramam comes into appearance. The Shruthi eulogizes the supreme Bhramam as “Anoraneeyan Mahatho Maheeyan” as slighter than the subtle and larger than the Mahath/Universe. The Shruthi affirms the all-pervasive Bhramathaththvam, illuminates the Universe and its living beings with its brilliance, “Thasya Bhasa Sarvamidham Vibhathi”,  the  sunrise and set “Suryasthapathi Thejasedhdha:” that supreme Bhramam is perceivable through Gnana Yoga/wisdom not with the Karma Yoga/performance of spiritual and religious rites. The whole Universe and its living beings are vested on that supreme Bhramam reside as Athman/soul, whoever understands this eternal truth would achieve Amrithaththva/immortality."

 

Bhramaswaroopam –

Bhashyam –

Gnanena Vidhvan Yadh Bhrama Pashyathi Thath Kimivabhatheethi Praha Dhritharashtra:

Dhritharashtra Uvacha –

Abhathi Shuklamiva  Lohithamivadho  Krishanamadharjjunam Kadhravam Va | Yadh Bhramana: Pashyathi Yathra Vidhvan Kadhamroopam Thadhamrithamaksharam Paramam ||

Yadh Bhrama Bhramana: Vidhvan Pashyathi Thath Kim Shuklamiva Abhathi? Lohithamiva Krishnamiva Arjjunam Kadhravam Iva Va  Abhathi? Yathra Kadhamroopam Thadh Amritham Aksharam Param Pashyathi? ||

 

Bhashyam –

Gnanena Yadh Vidhvan Pashyathi Bhrama Thath Kim Shuklamiva Abhathi Lohithamiva Abhathi Krishnamiva Arjjunam Kadhravamiva Abhathi  Yathra  Dheshe Bhathi Kadham RoopamThadhamrithamaksharam Parambhrama||

 

 

Bhashyam –

Yevam Prishta: Praha Bhagavan

Sanathsujatha Uvacha –

Nabhathi Shuklamiva Lohithamivadho Krishnamadharjjunam Va  Kadhravam Va |Na Prithivyam Thishtathi Nantharikshe  Naithathsamudhre Salilam Bhibharthi ||

Yethath Bhrama Shuklamiva Lohithamiva Krishnam Arjunam Va Kadhram Va Nabhathi | Prithvyam Anthareekshe Va Na Thishtathi | Yethath Samudhre Salilam Na Bhibharthi ||

Bhashyam –

Na Yethath Bhrama Shukladhiroopathvena Avabhasathe  Aroopathvath Bhramana: | Shruyathe Cha “Thatho Yadhuththaratharam Thadharoopamanamayam” Ithi  | “Ashabdhamasparshamaroopam” Ithi Cha | Thadha Cha  Na Prithvyam Thishtanthi Nanthareekshe | Thadha Cha  Shruthiranyathranavasthanam Dharshayathi “Sa Bhagava: Kasmin Prathishtitha Ithi  Sve Mahimni” Ithi | Kasmath Puna: Karanath Prithvyadhishu Na  Thishtatheethi? Thathraha Naninath Samudre Salilam Bhibharthi | Panchabhoothathmakam Dheham Bhibharthi | Salilashabdho Bhoothapanchakopa Lakshanarththa: Shrooyathe Cha “Panchamyamahuthavapa: Purushavachaso Bhavanthi” Ithi Apameva Purushashabdhavachyathvam | Yethathuktham Bhavathi Yadhi Bhramana: Samsaranthar Varththithvam Bhaveth Thadha Samsaranu Pravishtathvath Ghatadhivadh Edhrugroopadhimaththvam Anyasmimshcha  Avasthanam Bhaveth |Idham Punarapoorvadhi Lakshanathvath Samsarananu Pravishtameva Bhrama | Thasmath Roopadhirahithameva Thadhithi ||

 

Bhashyam –

Tharhi Na Kasya  Kuthrapyupalabhyathe Ithyaha

Naivarkshu Thanna YaJu:shu Napyatharvasu Na  Dhrishyathe Vai Vimaleshu Samasu | Rathanthare Barhathe Vapi Rajan Mahavrathasyathmani Dhrishyathe Thath ||

Yethath Rikshu Yaju:shu Adharvasu Vimaleshu Samasu Rathanthare Barhathe Va He  Rajan Na Dhrishyathe | Thath Mahavrathasya Athmanyeva Dhrishyathe||

 

Bhashyam –

“Gnanam Cha Sathyam Cha” Ithyupakramya “ Mahavratha Dhvadhasha Bhramanasya” Ithi Ye Guna: Uktha: Thath Samyukthasya Athmani Dhrishyathe Thath Parambhrama | Na Ghatadhivadhidhamthaya  Sidhdhyathi Api Swathmanyeva Athmathaya Sidhdhyatheethyarththa: ||

Idhanee Thath Swaroopam Thadhdharshanam Thath Phalam Cha Nirdhishathi Shlokadhvayena –

Avaraneeyam Thamasa: Parasthaththadhanthathoabhyethi Vinashakale | Aneeyaroopa Cha  Thadhapyaneeyasam  Mahathswaroopam Thvapi Parvathebhya: || Thadhethadhahna Samsthitham Bhathi Sarvam Thadhathmavith Pashyathi Gnanayogath |Thasmin Jagath Sarvamidham Prathishtitham Ya  Yethathvidhurasmritheastha Bhavanthi ||

 

Avaraneeyam Thamasa: Parasthath Thath Bhrama Anthatha: Vinashakale Abhyethi | Aneeyasamapi Aneeya Roopam Parvathebhyoapi Mahathswaroopam Bhavathi | Thadhethath Sarvam  Jagath Ahna Samsthitham  Bhavathi | Thath Athmavith Gnanayogath Pashyathi | Thasmin Sarvamidham Jagath Prathishtitham| Ye Yethath Vidhu: The Amritha Bhavanthi ||

 

Bhashyam –

Yadhidham Mahavrathasya  Athmani Dhrishyathe  Thath Avaraneeyam Bhrama Sarvagathathvath | Thamasa: Agnanathparasthath | Thath Bhrama Anthatha: Abhyethi Jagatha: Vinashakale Pralayakale Aneeyaroopam Cha  Thadhapyaneeyasam Mahath Swaroopam Thvapi Parvathebhya: | Shruyathe Cha “Anoraneeyan Mahatho Maheeyan” Ithi | Dhrishyanthecha Yeanuthva Mahaththvadhayo Loke Thadhethath Sarvam Jagath Ahna Ahnoroopena Prakasharoopena Bhramani Samsthitham Thadhathmanaivam Bhathi | Shruyathe Cha “Thasya Bhasa Sarvamidham Vibhathi” Ithi | “Yena  Suryasthapathi Thejasedhdha:” Ithi Cha | Thath Bhrama Athmavith Pashyanthi Gnanayogath Na Karmayogena| Thasminneva  Paramathmani Jagathsarvamidham Prathishtitham | Ye Yethathvidhu: Amrithasthe  Bhavanthi ||

 

||Ithi Sanathsujatheeyabhashye  Thritheeyoadhyaya: Samaptham ||

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-3 – 3 Bhashyam – Chathushpadha Bhramacharya/ four steps of vow of Bhramacharya – Chathushpadhi Vidhya/four steps in learning under the guidance of Acharya - Acharya Mahima/nobleness of Acharya

 

 

Chapter 3 - 3 – Bhashyam – Chathushpadha Brahmacharya/ four steps of the vow of Brahmacharya – Chathushpadhi Vidhya/four steps in learning under the guidance of Acharya - Acharya Mahima/nobleness of Acharya

 

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the four steps of observance of Bhramacharya in brilliant verses; the process of Bhramacharya is to undertake strict austerities, vows, celibacy, follow the duties and responsibilities of a disciple and learning of sacred scriptures, Shastra and Purana is the first /Prathamapadha step of successful Vow of Bhramacharya, it includes the achievement of ‘Acharyayoni’ as well. Oh! Rajan, I shall narrate the Dhvitheeyapadha/second step to observe Bhramacharyavratha, while the disciple serves the Acharya  with utmost  sincerity and devotion, should have the same love and respect to Gurupathni/wife of the preceptor and son of Acharya as well. It is the most important Dhvitheeyapadha of Brahmacharya. Oh! Rajan, the Thritheeyapadha/third step to successfully observe Bhramacharya is to sincerely learn Veda, Vedantha, Shastra, Purana, knowledge of Athman, from the preceptor, and satisfy the Acharya with the duties and responsibilities assigned, and always work for the welfare of the Acharya, should be grateful to Acharya, for imparting the knowledge of Bhramam/Paramapurusharththa.  The disciple should have great respect towards the preceptor who imparted the knowledge of supreme Bhramam which is Sath, Chith, Anandha, Adhvatheeya, hence the disciple should be always grateful and respectful to the preceptor. Oh! Rajan, I shall describe the last but not the least Chathurthapadha of Bhramacharya, the disciple should serve the preceptor with Prana/soul, Dhana/wealth, Karma/deeds, mind, and words and satisfy his preceptor.”

 

Chathushpadhi Vidhya –

Sage Sanathkumara speaks “Oh! Rajan, I shall narrate the Chathushpadhi Vidhya, the Prathamapadhi of the Jeeva who take shelter at the lotus feet of Acharya, achieves ‘Acharyayoni’/recognized as the son of the preceptor.  The Dhvithiyapadhi Vidhya /second step is the disciple engages in the duties and responsibilities assigned to him and sincerely serve the preceptor. The Thrithiyapadhi Vidhya is the disciple achieves knowledge in various Shastras, Veda, Vedantha, and Scriptures. The Chathurthapadhi Vidhya is the disciples who have achieved knowledge in all the Shashthra engages in healthy discussions and debate on the subjects learned/Thaththvavichara. Oh! Rajan, the disciple who has attained Guruyoga/Guruyoni, along with the Uthsahayoga/enthusiasm, during this period of time achieve knowledge in various Shastra, further engages in Thathvavichara/discussion on the various topics learned.”

 

Acharya Mahima/nobleness of Acharya

Sage Sanathkumara speaks “ Oh! Rajan, the nearness of the Acharya is the only way to achieve Parama Paramarththasidhdhi. The twelve limbs of Gnana of the disciple, courage, vow of celibacy, austerities provide fruitful results in the association of Acharya/Acharyayoga. The twelve types of virtues, like selflessness, honesty, gratitude,  Sathyam, Dhyanam, can be attained only with the grace of Acharyayoga, hence the nearness of Acharya is important for the disciple to achieve that Parmarththa Thaththva. The Shruthi says “Acharyadheiva Vidhya Vidhitha” “Acharyavan Purusho Veda”, hence Guruyoga, Bhramacharya, Gurushushrusha, are essential to achieve the supreme Bhramam which is Sath/indestructible, Chith/pure, Anandha/supreme bliss, and Adhvadhithya/has no dual forms.”

 

Bhramacharyasthuthi

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the splendor of Bhramacharya in two verses; the deities achieved divinity with the strict observance of Brahmacharya. The Rishis attained the status of Mahabhaga/Rishithva by the observance of Brahmacharya. The Gandharvas and the celestial Apsara achieved their attractive forms by the observance of Brahmacharya. The Surya achieved the ‘brilliance’/light by the observance of Bhramacharya. The deities observed celibacy yearning for the specified results, like the gem Chinthamani which fulfills the desire of the worshiper, in this way, the deities observed celibacy for several thousands of years and achieved their desired forms. The celibacy observed in the association of Acharya provides Paramapurusharththa, hence the disciple who has achieved the Acharyayoni sincerely follows the vow of celibacy and achieve that Paramathma Parambhramam. Oh! Kshatriya, Jeeva who perform spiritual and religious rites to fulfill material welfare/ desires that has impermanent nature, on the other hand the intellectuals/noble souls strive to achieve the Parambhramam Paramathma who is eternal bliss, pure, free from death, birth, aging and illnesses, free from afflictions of material existence. Oh! Kshathriya, the ignorant Jeeva with the performance of rites yearning for fruitful results such as heavenly pleasures, achieves the impermanent /Anthavantha Loka worlds/heaven or abode of Pithrus, Devaloka, etc. will not achieve the eternal Swathmabhootha Paramathmaloka/Ananthaloka.  The intellectuals with the observance of austerities, vow, celibacy, achieves knowledge in various Shastra and sacred texts under the guidance of Acharya, in this way they achieve the supreme Bhramam which is Avinashi/indestructible, Nithya/eternal, and Athmabhootha. The intellectual achieve that Paramathma Paramambhramam not with the performance of ‘Kriya or Karma’, they achieve that supreme Bhramam with the knowledge of ‘self’,  hence, there is no way other than ‘Gnana’/supreme wisdom to achieve the Amrithaththva. The Shruthi says “Thamevam Vidhithvathimrithyumethi Nanya: Pandha: Vidhyatheayanaya”, the knowledge of supreme Bhramam/Athman that resides as a soul in the living is the sole source of the functioning of mind, intellect, Ahamkara, Panchaprana, Karma and Gnanendhriya is the highest of the philosophy.”

 

{ five essential elements such as air, water, ether, fire and earth, the five Gnanendhriyas and five Karmendriya,/ Roopa, Sparsha, Rasa, gandham, Shabdham / Panchaprana – Apana, Prana, Samana, Udhana, Vyana/ - Panchakosha –Annamay,Manomaya, Pranamaya, Vijjanamaya, and Anandhamaym/ Puthreshana Viththeshana and Dharenshana/ Adhidheivikam, Adhibhauthikam, Adhyathmikam,/ Mooladharam, Swadhishtanam, Anahatham, Ajja, Vishudhdhi, Sahasraram/Kama, Krodha,Lobham, Moham, Madham, Mathshcaryam, Dhambam, Ahankaram/ Ida, Pingala, Sushumna are a few of  the ninety six Thaththva mentioned in the scriptures}

 

Chathushpadha Bhramacharya

Bhashyam –

Idhaneem Chathushpadh Bhramacharyamaha Shloka Chathushtayena –

Shishya Vriththi Kramenaiva  Vidhyamapnothi Ya: Shuchi: | Bhramacharyavrathasyasya Prathama: Padha Uchyathe ||

Shishya Vriththi Kramenaiva  Shuchi: Vidhyam Apnothi Ithi Ya; Sa Asya Bhramacharyavrathasya  Prathama: Padha: Uchyathe ||

 

Bhashyam –

Shishya Vriththi Kramenaiva  “Acharyayonimiha” Ithyadhina Ukthakramena Shuchi: Vidhyamapnothi Ithi Yath Thath Bhramacharyam Thasyasya Prathama: Padha Uchyathe ||

Yadha Nithyam Gurau Vriththi: Gurupathnyam Thadha Achareth | Thathputhre Cha Thadha Kurvan Dhvitheeya: Padha Uchyathe ||

Bhashyam –

Spashtarththa; Shloka: | Thadha Choktham “Acharyavadh Acharyadhareshu Vriththi:” | Acharyavath Acharyaputhre Vriththishcha” Ithi ||

Acharyenanthmakritham Vijanan | Jjathva Charththam Bhavitho Asmeethyanena| Yanmanyathe Tham Prathi Hrishtabudhdhi: | Sa Vai Thritheeyo Bhramacharyasya Padha: ||

Acharyena Athmakritham Vijanan Arththam Jjathva Anena Bhavithoasmeethi Chinthayan Tham Prathi Hrishtabudhdhi: San Yath Manyathe Sa Vai Bhramacharyasya Thritheeya Padha: ||

 

Bhashyam –

Acharyenathmakritham Athmana: Kritham Upakaram Vijanan Jjathva Arththam Vedharththam Paramapurusharththam Jjathva Cha Avagamya Bhavithoasmeethi Anena Bhavithoasmeethi Swabhavika Chith Sadhanandha Adhvatheeya Bhramathmana Yadhavadha Uthpadhithoasmeethi Chinthayan Tham Acharyam Prathi Hrishta  Budhdhi; San Yath Athmana: Kritharththathvam Manyathe Sa Vai Thritheeyo Bhramacharyasya Padha: ||

Acharyaya Priyam Kuryath Pranairapi Dhanairapi | Karmana Manasa Vacha  Chathurththa: Padha Uchyathe ||

Pranai: Dhanai: Karmana, Manasa, Vacha Cha  Acharyaya Priyam Kuryath | Ayam  Chathurththa: Padha Uchyathe ||

Bhashyam –

Idhaneem Chathushpadheem Vidhyam Dharshayathi

Kalena Padham Labathe  Thadhayam  Thadhaiva Padham Guruyogathashcha | Uthsaha Yogena Cha  Padhamriccheschasthrena Padham Cha Thothoabhiyathi ||

Prathamam Guruyogatha: Padha Labhathe | Thatha: Uthsahayogena Padham Abhiyathi| Thatha: Kalena Padham Labhathe | Thatha: Shasthrena Padham Abhiyathi ||

 

Bhashyam –

Athra Kramo Na  Vivakshitha: Prathamam Guruyogena Thatha: Uthsahayogena Budhdhi Vishesha Pradhurbhavena  Thatha: Kalena Budhdhi Paripakena Thatha:  Shasthrena  Sahadhyayibhi: Thaththva Vicharena: | Thadha Choktham  “Acharyath Padhamadhaththe Padham Shishya: Swamedhaya Kalena Padhamadhaththe Padham Sabhramacharibhi:” Ithi ||

 

Acharyamahimathirekam

Gnanadheenamacharya Sannidhane Phalasidhdhirithyaha –

Gnanadhayo Dhvadhasha Yasya Roopamanyani Changani Thadha Balam Cha | Acharyayoge Phalatheethi Chahur Bhramarththayogena Cha Bhramacharyam ||

Gnanadhaya: Dhvadhasha Yasya Roopam Anyani Angani Cha Thadha Balam Cha Bhramarththayogena Bhramacharyam Cha Acharyayoge Phalatheethi Ahu: ||

Bhashyam

Gnanadhaya: “Gnanam Cha” Ithyadhina Poorvoktha Dhvadhasha Guna Yasya Purushasya Sa: Gnanadhaya: Roopam Anyani Cha Angani “Shreyamsthu Shad Vidhasthyaga:” “Sathyam  Dhyanam” Ithi Shlokadhvayokthani Thadha Balam Cha Thadhdharma Paripalana Samarththyam Cha Sarvam Acharyayoge Yeva Phalathi Nacharyayogam Vina Phalathi | Shruyathe Cha “ Acharyadhdhaiva Vidhya Vidhitha” Ithi “Acharyavan Purusho Veda” Ithi Cha | Bhramarththayogena Cha Bhramacharyam Yadhidham Gurusannidhau Shushrushadhyacharanam Thadh Bhramacharyam Bhramarththayogena Phalathi Swathmana: Chith Sadhanandha Adhvatheeya Bhramaikhya Sampadhanadhvarena  Phalaltheerththya: ||

 

Bhramacharyasthuthi

Bhashyam

Bhramacharyasthuthim Karothi Dhvabhyam

Yethena Bhramacharyena Deva Devathvamapnuvan | Rishayashcha  Mahabhaga: Bhramacharyena Chabhavan || Yethenaiva Sa Gandharvaroopamapsarasoajayan | Yethena Bhramacharyena Surya Ahnaya Jayathe ||

Deva Yethena Bhramacharyena Devathvam Apnuvan | Rishayashcha Bhramacharyena Mahabhaga: Abhavan | Sa Gandharva Apsarasa: Yethenaivaroopam Ajayan | Surya Yethena Bhramacharyena Ahnaya Jayathe ||

 

Bhashyam –

 Deva:  Devathvam Yethena  Prapnuvan | Rishayoapeeha Rishithvamethena Praptha: | Sa Gandharva Gandharvai: Saha Varththamana Roopamapsarasoajayan Roopani Ramaneeyani Yethena Bhramacharyena Ajayan | Ahno Dheepthi Samooha: Ahnaya Jagatham Dhyothanaya Suryashcha Jayathe | Uktham Cha  “Ahno Dheepthishcha Kadhyathe” Ithi ||

 

Bhashyam

Kadhamekasya  Bhramacharyasya Anekavidha Phala Sadhakathvam Ithyaha  Aha –

Akanaksharththasya Samyagadhrasya Bhedharththinamiva | Yevam Hyethath Samajjaya Thadhrigbhavam Gatha Ime ||

Rasa Bhedharththinamiva Akanksharththasya Samyogath Yethath Samajjaya Thadhrigbhavam Gatha: Ime ||

Bhashyam –

Yadha  Chinthamanyadhayo Rasabhedharththinam Iva Akanksharththasya Samyogath Thaththadha Kankshithamarththam Prayacchanthi Yevam Yethath Bhramacharyam Ankaksharththasya Samyogath Thaththadhakankshitham Prayacchantheethi Jjathva Thaththath Phalarththam Bhramacharyam Charithva Thadhrigbhavam Thadhrisham Bhavam Gathasthu Ime Devadhaya: Yasmath Acharya Sannidhyanushtithath Bhramacharyath Parama Purusharaththa Prapthi: Thasmath Acharyayonim Pravishya Garbho Bhoothva Bhramacharyam Chareth Ithyarththa: ||

 

Bhashyam –

Nanvevam Gnananishtatha  Yadhi Gnanasyaiva Purusharththathvam Bhaveth | Apithu Karmana Yevathyashankya Aha –

Anthavantha: Kshathriya The Jayanthi | Lokajjana: Karmana Nirmithena | Jjanena Vidhvamstheja Abhyethi Nithyam Na Vidhyathe Hyanyatha Thasya  Pandha: ||

Hey Kshathriya The Jana: Nirmithena Karmana Anthavantha: Lokan Jayanthi | Vidhvan Jjanena Nithyam Theja: Abhyethi | Anyadha Thasya Pandha: Na Vidhyathe Hi ||

 

Bhashyam –

Hey Kshathriya Anthavantha:  Anthavatha: Lokan Pithru  Loka Devalokadheen The Jayanthi Nanantham Swathmabhootham Paramathmanam Lokam Jayanthi | Kena Tharhi Anantha Lokaprapthirithyashankyaha  Jjanena Vidhvan Theja Abhyethi Nithyam Nithyamavinashi Athmabhootheva Abhyethi Theja: Jyothi: Na Karmana | Kasmath Puna: Jjanenaiva  Abhyethi? Thathraha Na Vidhyathe Hyanyatha Thasya Pandha: Thasya  Poornanandha Jyothithisho Jjanamekam Mukthva Anya: Pandha Margo Nasthyeva Shruyathe Cha  “Thamevam Vidhithvathi Mrithyumethi Nanya: Pandha: Vidhyatheayanaya” Ithi ||

 

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-3 - 2 Bhashyam – Acharya Mahathmya/The magnanimity of the preceptor

 

Chapter 3 - 2 – Bhashyam – Acharya Mahathmya/The magnanimity of the preceptor

 

Sage Sanathkumara speaks “Oh! Bharatha, I have described the fortunate Jeeva achieves the Acharyayoni/considered as the son of the preceptor, when he completely surrender at the lotus feet of the preceptor, leaving material matters and bondage, and with the practice of observance of austerities, vow, celibacy, and a promise to serve the preceptor relentlessly, and the Acharya becomes the real Janayitha/parent of the disciple.  Even though, the Jeeva has achieved the body from his parents, later considered as the son of the preceptor, the moment he was permitted as the disciple to serve the preceptor, in this way his life becomes fruitful and achieves Amrithaththva/immortality. The body is created by the parents, but they do not create the ‘Athman’ in it, therefore birth is mere ‘Mithya’/illusion, as I have narrated the Body/Dheha and Dhehi/Athman are two different concepts,  Athman/Paramathma Parambhramam has no birth or death, it is pure, unblemished, free from afflictions.  The moment Jeeva take shelter at the lotus feet of the preceptor/Acharya, begins with the practice of constant meditation, austerities, the vow of silence, celibacy, learning of scriptures, Veda, Upanishad, etc. achieve the knowledge of all-pervasive supreme Bhramam/Paramathma, which is Anandha, Adhvatheeya, Sath, Chith, envisions the all-pervasive Bhramam/oneness – in  - All, in this way, the Jeeva makes his life fruitful, with the Paramarththabhootha/knowledge of Paramathma, Amritha/immortality and becomes Vinasharahitha/indestructible. Hence, the Acharya/preceptor is the true Janayitha/parent of a Jeeva, not that parents who have given the body. The Prashnopanishadh says “Oh! Preceptor, you are my parent/Janayitha, you have given birth to me, you have removed the darkness of ignorance in me, you have protected me from the vicious cycles of rebirth, and you have guided me to cross the unfathomable ocean of worldly ocean with the knowledge of Paramathma.” The Apasthambha says “Acharya/preceptor creates the Jeeva/disciple from the Vidhya, it is the fortunate birth, and the body only is created by the parents.” The complete surrender at the lotus feet of Acharya/preceptor is the only way to achieve Parama Purusharththa Siddhi. The Acharya feed his disciple with the nectar-like knowledge of Paramarththa and re-shape him flawlessly, therefore, the disciple should not cause any harm/Aparadha/sin to the preceptor.  The Acharya, should be revered highly, served sincerely, and offer salutation on a regular basis, and disciple should perform Swadhyaya/learning scriptures, Veda, Vedanta sincerely and follow the command of the preceptor. Acharya is the source of nectar-like Athmavidhya, introduces the Poornanandha, Paramathma Parambhramam to the disciple, hence Acharya must be highly honored and should not be troubled at any cause.  Shruthi says “Whoever has faith and belief in deities and Acharya, would shine with the supreme intellect.” Apasthambha says “ Acharya must be revered highly, should not create any harm to him, because he is the Janayitha of the Jeeva.  Acharya is the one who feeds the ignorant Jeeva with the knowledge of Paramarththa.” The disciple should be always grateful to Acharya, the Shruthi says Preceptor must be revered highly and offer humble obeisance by the disciple on a regular basis.  There is no difference between Acharya and the deity; therefore the Acharya must be worshiped as a deity. The disciple should strictly follow Swadhyaya with the utmost care and practice Shravanam, Mananam, Nidhidhyasana, etc. at the instruction of the Acharya.”

 

Acharya Mahathmyam

 

Bhashyam –

Acharyonimiha Ithyathra Acharasya Yonithvam Dharshitham| Thath Katham Matha Pithru Vyathirekena Acharasya  Yonithyamithyashankya Sa  Yeva  Sakshajjanayitha Ithyaha –

Shareeramethau Karutha: Pitha Matha  Cha Bharatha | Acharyathasthu Yajjanma Thath Sathyam Vai  Thadhamritham ||

Hey Bharatha, Yethau Pitha Matha Cha Shareeram Kurutha: | Acharyathasthu Yadh Janma Thath Sathyam | Thadhamritham Cha Bhavathi ||

Bhashyam –

Shareeram Iha Asya Yethau Mathapitharau Kurutha: Nathmanam Swaroopena Janayatha: | Yadhidham Dhehadhvayathmana Janma Thadhasathyam | Acharyatha: Thu Yath Idham Chith Sadhanandha Adhvatheeya  Bhramathmana Janma| Thath Sasyam Paramarththabhootham Thadha Yeva Amritham Vinashavarjitham | Thasmath Sa Yeva Janayithethyarththa: | Shruyathe Cha  Prashnopanishadhi “Thvam Hi Na: Pitha Yoasmakavidhyaya: Param Param Tharayasi” Ithi Thadha Chahapasthambha; “Sa Hi Vidhyathastham Janayathi Thacchreshtam Janma  Shreerameva Mathapitharau Janayatha:” Ithi ||

 

Bhashyam –

Yasmath Acharyadheena Parama Purushararththasidhdhi:  Thasmath –

Sa  Avrunothyamritham Samprayacchamsthasmai Na Dhruhyeth Krithamasya Janan | Gurum Shishyo Nithyamabhivadhayeetha | Swadhyayamicchecha Sadhapramaththa: ||

Sa Amritham Samprayacchan Avrunothi | Asyakritham Janan Thasmai Na Dhruhyeth Gurum Shishyo Nithyam Abhivadhayeetha | Sadha Apramaththa; Swadhyayam Iccheth Cha ||

Bhashyam –

Sa Avrunothi Apoorayathi Amritham Poornanandham Bhrama Athmathvena Samprayacchan Thasmai Acharyaya Na  Dhruhyeth Dhroham Nachareth | Thadha  Cha Shruthi:  “Yasya  Dheve Para Bhakthiryadha Dheve Thadha Gurau Thasyaithe Kadhitha Hyarththa:Prakashanthe Mahathmana”| Thadha Chapasthambha: “Thasmai Na Dhruhyeth Kadhachana| Sa Hi Vidhyathastham Janayathi” Ithi | Krithamasya Janan Asyethi Thritheeyarththe Shashti Anena Athmana: Krithamupakaram Vijanan | Kimtharhi Karthavyamithyaha Gurum Shishyo Nithyam Abhivadhayeetha Devamivacharyam Upaseetha | Thadha Cha Shruthi: “Yasya Deve Para Bhakthiryadha Deve Thadha  Gurau” Ithi | Thadha  Swadhvayamicchecha  Shravanadhiparo Bhaveth Sadha  Apramaththa: Apramadhi San ||

Sri Sanathsujatheeyam - Sri Mahabharath - Sri Shankarabhashyam - Chapter - 3 - 1 - Bhashyam – Bhramavidhya/knowledge of Bhramam and Bhramacharya/practice of celibacy

 

Chapter 3 - 1 – Bhashyam – Bhramavidhya/knowledge of Bhramam and  Brahmacharya/the 

practice of celibacy

 

The third chapter of Santhsujatheeya begins with the significance of observation of celibacy and the various strict austerities like /self-control, Dhama, Shanthi, Sathyam, Shuchi, etc.  to achieve the all-pervasive supreme Bhramam resides as soul/Athman which is eternal, has no birth or death, changeless, pure, unblemished, supreme bliss, and free from afflictions.  Dhritarashtra who was listening to the brilliant speeches of Sage Sanathkumara became curious to know more about the subject and spoke “Oh! Mahamune, Oh! Kumara, Oh! Sanathsujatha, kindly describes that supreme Bhramam which is the Paramarththa represents the omnipresent Vishwaroopa, and extremely difficult to achieve. Oh! Sanathkumara, you have been describing the supreme Bhramam which represent the Universe and its living beings, the Paramapurusha with the influence of Maya, assumes numerous forms, the all-pervasive Bhramam is not easily attainable, the Prapancha/Prakrithi is destructible and the supreme Bhramam/Purusha resides as soul/Athman in the Jeeva is pure and indestructible. Oh! Kumara, it is difficult to attain knowledge about that supreme Bhramam, it was rarely heard, hence you are the most appropriate to describe that Paramapurusharththa.”

 

Sage Sanathkumara speaks “ Oh! Rajan, Jeeva whose mind and intellect determined to learn the nature of Bhramam and achieve knowledge about that supreme Bhramam would inspire the Jeeva to observe austerities and celibacy and strive hard to achieve the all-pervasive Bhramam. Oh! Rajan, you are too curious to know about that supreme Bhramam, I shall remind you; it is not achievable to the Jeeva who is Thvaritha/ cannot be achieved in a haste. The practice to attain that supreme Bhramam is possible only when the mind is completely withdrawn from the Sankalpa Vikalpa Vishaya/ desire and manifolds of the subjects, eventually, it takes rest on the Athman is Bhramavidhya, and it is attainable with the strenuous practice of celibacy and austerities.”

Bhramavidhya –

SageSanathkumara speaks “ Oh! Rajan, the knowledge of that supreme Bhramam is primordial, and it is the eternal truth. It is achievable to the Sathsajjana/noble souls with the strict observance of celibacy and austerities; eventually, they abandon the Marthyabhava/stop behaving like an ordinary Jeeva who is drenched in material matters, material welfare, people, money, wealth, possession, fame, attachment to family, wife, children, companion, relatives, etc. The noble/wise, intellectuals with the regular practices of vows and austerities achieve the serenity of mind, a superior state which is free from impurities like Raga Dhvesha/ego, jealousy, greed, anger, pride, etc. The knowledge of that supreme Bhramam is restored in the elderly preceptors. Oh! Rajan, I shall describe that eternal truth of the Paramarththa, and supreme Vidhya you wanted to hear. This Bhramavidhya is Adhya/primordial, absolute truth, is the Sarvadhibhootha Bhramavishaya. It is Akaryabhootha, and it is beyond the Asathya Prapancha/destructible Prakrithi and Avishaya/free from worldly matters. It is achievable to those Sajjana, who is Athvara/free from haste, with the slow and steady practices of austerities and self- control. It is approachable only with the regular practice of celibacy by that Sath/Mahathma, who have abandoned the nature of an ordinary Jeeva. The Bhramavidhya/the knowledge of that supreme Bhramam which was already been stored in the elderly preceptors is passed on to the disciples who sincerely serve their preceptor, and achieve the knowledge from them."

 

Brahmacharya –

Dhritarashtra speaks “Oh! Vidhvan, kindly describe how to observe celibacy to achieve the knowledge of supreme Bramham/Bhramamvidhya?”

Sage Sanathkumara speaks “Oh! Rajan, the disciple who has taken shelter at the feet of Acharya, leaving all the material matters and bondage behind, observes strict celibacy are qualified to achieve the knowledge of Bhramam/Bhramavidhya, with the constant practice of meditation, observance of austerities and celibacy, they abandon the Sthoolashareera/ known as a bundle of secrets, and achieves that eternal truth Paramarththa Paramasathya Paramathma. The twice-born who has taken shelter at the feet of preceptor receives Acharyayoni/disciple who left home and family forever, considered as taken birth in the Acharyayoni/son of the preceptor, they relentlessly serve the preceptor, perform all the spiritual and religious rites devotedly at the command of the preceptor, they sincerely perform Gurushushrusha/serving preceptor, observe strict celibacy, achieves knowledge in various Shashthra, Veda, Vedantha, and becomes an eminent scholar in the Shastra. In this process, they completely abandon the material matters and become Viraktha Bhramana, when their Arabdhakarma ends; they discard the body and achieve the Paramasathya that is the eternal truth Paramathma Parambhramam. The practice of perfect control over sense, extreme courage, austerities, observance of celibacy, Sadhaka win over the impurities like Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, like the grass saved from the tip of the blade, they do not have a false notion, realizes the difference between ‘body’/Dheha and Athman/Dhehi. The Bhrami/Bhramanishta is free from the impurities of Ragadhvesha and worldly matters and bondage, the Sadhaka sincerely undertake austerities, celibacy, and vow, win over the impurities while living on the Earth. They isolate the Athman from the Dheha /body or Vishaya/subject or Indhriya/ need to satisfy sense, with the strict observance of austerities, celibacy, and courage. The Shruthi says “The indestructible Purusha resides as a soul in the Jeeva, has the size of Angushta/thumb, it is pure, unblemished, free from afflictions, has no birth or death, should be separated from the ‘body consciousness’ and ‘I’ consciousness/me, myself, and mine, like the Eshika/weapon, pulled out from the Munjja. It is the practice to achieve the ‘Amrithaththva’/immortality. ”

 

Bhramavidhya and Bhramacharya

Idhaneem  Bhramacharyadhi Sadhananantharam Thathprapya Cha  Bhrama Prathipadhayithum Thritheeya Chathurththavarabhyathe | Thathra  Thavadh  Bhramacharyadhi Sadhanam Shruthva  Thadh  Bhramavedhana Kankshi Praha Dhritharashtra: ||

Dhritharashtra Uvacha –

Sanathsujatha  Yadhimam Pararththa Bhramim Vacham Vadhasi Hi Vishwaroopam | Param Hi  Karyeshu Sudhurlabham Kadham  Prabhoohime Vakyamevam Kumara ||

Hey Sanathsujatha Yath Imam Pararththam Bhramim Vacham Vadhasi Hi Vishwaroopam Param Karyeshu Sudhurlabham Kadham Prabhoohi | Hey Kumara  Vakyamevam Bhroohi ||

 

Bhashyam

Hey Sanathsujatha, Yath Yasmath Imam Paramarththam Uthkrishtarththam Bhramim Bhramasambandhineem Vacham Vadhasi Hi Vishwaroopam Nanaroopam Param Uththamam Karyeshu Karyavargeshu Sudhurllabham Shravanayapyashakyam Kadham  Prabhoohi Mey Vakyamevambhootham Kumara  Yasmaththvam Bhramim Vacham Paramapurusharththa Sadhanabhootham Sudhurllabham Vadhasi Thasmaththvameva Vakthumarhaseethyabhipraya: ||

 

Bhashyam

Yevam Prishta: Praha Bhagavan

Santhsujatha Uvacha –

Naithadh Bhrama Thvaramanena Labhyam  Yanmam Pricchasyabhishankena Rajan | Budhdhau Praleene Manasi Prachinthya  Vidhya  Hi Sa  Bhramacharyena Labhya ||

Rajan, Yath  Abishangena Pricchasi Yethath Bhrama Thvaramana Na Labhyam | Sa Vidhya Budhdhau Praleene Manasi Prachinthya | Sa  Vidhya  Bhramacharyena  Labhya ||

Bhashyam –

Naithath Bhrama Thvaramanena Purushena  Labhyam Yath  Bhrama Mam Pracchasi Abhishangenena Rajan | Kadham Tharhi Labhyamithyaha Budhdhau Adhyavasayathmikayam Praleene Manasi  Prachinthya Vidhya Hi Sa  Yadha Puna: Sankalpa Vikalpathmakam Mano  Vishayebhya: Paravrithya Swathmanyeva Nishchalam Bhavathithyarththa; | Yeyam Budhdhau Praleene Manasi Prachinthya Sa Vidhya Bhramacharyena Vakshyamanena Labhya ||

 

Bhashyam –

Kimcha

Adhyam Vidhyam Vadhasi Hi Sathyaroopam  Ya Prapyathe  Bhramacharyena  Sadhbhi: | Yam  Prapayenam Marthyabhavam Thvajanthi Ya Vai  Vidhya  Guruvridhdheshu Nithyam ||

Bhashyam –

Adhyam Sarvadhibhootha Bhramavishayam Vidhyam Vadhasi Hi Sathyaroopam Paramarththaroopam Me Bhroohithi | Yadhva  Adhyam Akaryabhootham Asathya Prapanchavishayam Vidhyam Vadhasi | Thasmathadhvaramanena Bhramacharyadhi Sadhanopethena  Upa Samhrithantha: Karanenaiva  Labhyethyarththa: | Ya Prapyathe Bhramacharyena Sadhbhi: Yam Prapya Yenam Marththyabhavam Thyajanthi Ya Vai  Vidhya  Guru Vridhdheshu Guruna Vidhya Pradhanadhina  Vardhitheshu Shishyeshu Nithya Niyatha ||

 

Bhramacharyam

Bhashyam -  Yevamukthe Bhramacharya Vijjanayaha Dhritharashtra: ||

Dhritharshtra Uvacha –

Bhramacharyena  Ya Vidhya  Shakya Vedhithumajjasa | Thath Kadham Bhramacharyam Syadhethadhvidhvan Bhraveehi Mey ||

Ya Vidhya  Bhramacharyena Ajjasa  Vedhithum Shakya Thath Bhramacharyam Kadham Syath? Yethath Bhramacharyam Hey Vidhvan Me  Bhraveehi ||

Bhashyam –

Ya Vidhya  Bhramacharyena  Vedhithum Shakya Thath Sadhanabhootham “Bhramacharyam” Kadham Syath? Yethath Bhramacharyam Vidhvan Bhraveehi Mey ||

Bhashyam –

Yevam Prishta: Praha Bhagavan –

Sanathsujatha Uvacha –

Acharyayonimiha  Ye Pravishya  Bhoothva  Garbham Bhramacharyam Charanthi | Ihaiva  The  Shasthrakara Bhavanthi Vihaya  Dheham Paramam Yanthi Sathyam ||

Ye Iha  Acharyayonim Pravishya  Garbham Bhoothva  Bhramacharyam Charanthi Ihaiva  The  Shasthrakara Bhavanthi Dheham Vihaya  Paramam Sathyam Yanthi Cha ||

 

Bhashyam –

Acharyayonimiha Ye  Pravishya  Acharyasameepam Gathvethyarththa: | Bhoothva Garbham Upasadhanadhina  Shishya Bhoothva  Bhramacharyam Guru Shushrushadhikam Charanthi Kurvanthi Ihaiva Asmin Loke  The Shasthrakara Bhavanthi Shasthrakarththara: | Panditha: | Thatho Balyadhikam Nirvidhya Bhramana Bhoothva  Arabdhakarmakshaye Vihaya  Dheham Paramam Yanthi Sathyam Sathyadhilakshanam Paramathmanam Prapnuvanthi ||

Bhashyam – Kimcha

Asminloke  Vijayantheeha Kaman Bhrahmim Sthithimanuthithikshamana : |Tha  Athmanam Nirharantheeha  Dhehan Mujjadhisheekamiva  Dheerabhavath ||

Asmin Loke  Bhramim Sthithim Anuthithikshamana Iha Kaman Vijayanthi | The Dheerabhavath Mujjath Isheekamiva  Dhehath Athmanam Nirharanthi ||

 

Bhashyam –

Asmin Loke  Vijayantheeha Kaman Bhrameemeva Sthithim Bhramanyeva  Sthitham Anu Thithikshamana: Anudhinam Kshamamano: The Athmanam Dhehendhriyadhibhyo Nishkrishya Thath Sakshinam Chinmathram Nirharanthi Prithak Kurvanthi | Kimiva? Mujjadhishikamiva Yadha  Mujjadhishikamantha: Stham Nirharanthi  Yevam Kosha Panchakebhya Nishkrishya Sarvathmanam Prathipadhyantha Ithyarththa: | Kena? Dheerabhavena Dhairyena | Shrooyathe Cha  Kadavallishu “Angushtamathra: Purushoantharathma Sadha  Jananam Hridhaye  Sannivishta: | Tham Swacchareerath Pravriheth Mujjadhiveshikam Dhairyena Tham Vidhyascchukramamritham” Ithi ||