Sri Sanathsujatheeyam – Sri Mahabharath – Sri Shankarabhashyam – Chapter 4 - 6 – Bhashyam –‘ Aham Bhramasmi’

 

Chapter – 4 – 6 – Bhashyam – ‘ Aham Bhramasmi’

Sage Santhkumara speaks “ Oh! Rajan, Bhramin/twice-born who is immersed in the ‘Athmavichara’/supreme Bhramam resides as a soul in the Jeeva, undertakes austerities, performs religious and spiritual rites as Eshwaraththa and relentlessly contemplates upon that Bramham, perceives the all-pervasive Bhramam/Oneness-in-All. The Athmadharshi twice-born has nothing to achieve or abandon, remains free from impurities like ego, lust, desire, pride, jealousy, etc. live in utmost serenity.  Bhagavan Vasudeva says Athmajjyani/Bhramajjani perceives that Paramathma in all the living beings, hence he has no desire to achieve anything or fear of losing anything. The ignorant Jeeva/Ragadhveshi wedged in the material matters, possession, wealth, richness, money, fame, attachment to family, children, wife, relative, and companion, constantly feels insecure, chases after material matters and sensual pleasure, grieve over the loss of material possessions or death or separation of beloved ones. The Bhramajjani has nothing to lose or nothing to gain. Oh! Dhritarashtra, that Bramham is your Matha, Pitha, Puthra, and it represents the living and non-living things as well. Oh! Dhritarashtra, that indestructible Paramapurusha Paramathma is your Janayithri/Matha, your father, and your children Dhuryodhanadhis and that all-pervasive Bhramam represents living and non-living things. That supreme Bhramam is the cause of the origin of the Universe and living and non-living things. Oh! Rajan, I have described the Adhibhauthika, I shall narrate the nature of Adhidhaivika of that supreme Bramham. Oh! Bharatha, the supreme Bhramam is Sthavira/changeless, Pithamaha, Pitha, and Puthra as well. The entire Jeeva vest on that Paramathma Parambhramam and the Paramarththa is the sole witness of the living and non-living things, not in the reverse form, hence the supreme Bhramam is independent, and the Jeeva is not. Oh! Rajan, the Paramathma resides as Athman/soul is the sole source of the functioning of the mind, intellect, Ahamkara, Panchaprana, Karma and Gnanedhriya. Bhagavan Vasudeva says “all the Jeeva vested in me, the Bhramam /Paramathma is independent, ‘Mathsthani Sarvabhoothani”, all those living and non-living vested in that supreme Bhramam.”

 

Sage Sanathkumara concludes “ Oh! Rajan, Shruthi eulogizes that supreme Bhramam, Athman/soul in the Jeeva is Paramathma Parambhramam, it’s the cause for the birth, it's Othaprotha/thread is imperative to weave clothing, and Ajaraprathishta/has no birth or death, it is Aja/unborn, Chara/source of movement, Dhivarathra/like day and night, Athadhritha/it is eternal and perceivable as well. The Kavi/Athmavithth/Bhramajjani, envision the presence of that supreme Bhramam in all the living and non-living things, and remains in extreme bliss. That supreme Bhramam is slighter than the slightest, Sumanasa/free from impurities, resides as Sarvabhoothantharathma, like the thread in a garland/construction of garland is impossible without the thread, mud pot made of mud/mud is essential to create the mud pot, the presence of gold in the golden ornament and the imperative existence of gold in golden ornaments. The Paramathma Parambhramam is free from impurities like Kama, Krodha, Lobha, Madha, Moha, Mathscharya, it has neither birth nor death, it is free from all the impurities, it is pure and Sacchidhanandaswaroopa Paramathma Parambhramam.  The illustrious/Bhramavithth, Rishis Sanaka, Sanandhana, Vamadeva affirms that the Paramathma is the Janayitha/creator of all the living and non-living things, that Parameshwara Parambhramam resides as a soul in the Hrithkamala/lotus-like heart of the Jeeva, that Paramathma is Jeevathma.  In the Bhrihadharanyakopanishadh Bhramavithth Maharishi Vamadeva perceives that supreme Bhramam resides as Athman and declares that it is Manu and Surya as well. ” The Chandhokhyaupanishadh says “Yethath Sama Gayannasthe” and the verses like “Ahamannam” affirms the all-pervasive nature of that Supreme Bhramam.  Oh! Rajan, the Paramathma Parambhramam is Sacchidhanandhaswaroopa,  it is Nithyashudhdha, Nithya Buddha, and Nithyamuktha, he is Esha, whoever follows the practice of  strict, austerities, vow, celibacy, achieve perfect control over sense, contemplates upon that supreme Bhramam, which is Chithghana, cause for illuminating the Universe and it's living and non-living things are known as Jagathprasoothi, Anashwara/indestructible, has no birth or death, it is Jagathkarana/cause for the creation of Universe and its living beings, Jagaththamonudha, Sath Vasthu is Paramathma Parambhramam and it is addressed as ‘Thath’, it is Amrithamaya, Niranjjana/unblemished, Chiththavriththidhriksukha/purifies the intellect, and provide bliss, and that is Bhramam and it is Jeevathma,  proclaimed as ‘AHAM BHRAMASMI’.”

Athmaiva  Mama Sthanam | Janma Cha Athma Bhavathi | Othaprothahameva Ajaraprathishta: | Aham Ajashcharo | Dhivarathram Athadhrintha: Ahamasmi | Mam Vijjaya Kavirasthe  Prasanna: |  Ano: Aneeyan Sumana: Sarvabhootheshu Avasthitha: Athmahameva | Sarvabhoothanam Pitharam Pushkare  Nihitham Vidhu: ||

‘Aham Bhramasmi’

Bhashyam

Thedhevaha

Yadhodhapane  Mahathi Sarvatha: Sampluthodhake | Yevam Bhootheshu Sarveshu Bhramanasya Visheshatha: ||

Yadha  Sarvatha: Sampluthodhake  Mahathi Udhapane / Krithakrithyasya Arththo Nashti Thadha Sarveshu Bhootheshu Athmanam Pashyatha: Bhramanasya  Visheshatha: Kinchith Api Nasthi ||

Bhashyam

Yadha  Sarvatha: Sampluthodhake  Mahathyudhapane Krithakrithyasya  Arththonasthi Yevam Sarveshu Bhootheshu Athmanam Pashyatha: Bhramanasya  Visheshatha: Na Kinchithapi Prayojanam Vidhyatha Ithyarththa: | Thadha  Chaha Bhagavan Vasudeva:  “Na Chasya  Sarvabhootheshu Kashchithdharththa Vyapashraya:” Ithi ||

Bhashyam

Idhaneem Ukthasarththasya Dhridmine  Vamadevadhivath Swanubhavam Dharshayathi

Ahamevasmi Vo Matha Pitha  Puthroasmyaham  Puna: | Athmahamasmi Sarvasya Yaccha Nasthi Yadhasthicha ||

Hey Dhritharashtra Vo Matha  Ahamevasmi | Pitha Ahameva | Puthroapi Ahamasmi Yannasthi Yadhasthi Cha Sarvasyasya Athma  Ahamasmi ||

Bhashyam

Hey Dhritharashtra, Ahamevasmi Vo Yushmakam Matha Janayithri | Pitha Api Ahameva | Yushmakam Puthroasmi Dhuryodhanadhirahamasmi | Kim Bahuna? Athmahamasmi Sarvasya  Pranijathasya  Yaccha  Nasthi Yadhasthi Cha  Thasyahameva Athma ||

 

Bhashyam –

Yevam Thadhadhi Bhauthikapithradhikam Dharshitham | Adhedhaneem Adhidhaivika Pithradhibhavam Dharshayathi ||

 

Pithamahoasmi Sthavira: Pitha Puthrashcha Bharatha | Mamaiva  Yuyamathmastha Na Me Yooyam Na Chapyaham||

Hey Bharatha Sthavira: Pithamahoasmi | Pitha Puthrashcha  Ahamasmi | Mamaiva  Athmastha Yuyam Bhavatha | Yuyam Na Me Athmani Vyavasthitha:  | Aham Yushmasu Api Na  Vyavasthitha: ||

Bhashyam

Pithamahasmi Sthavira: Vridhdha:  Indhradhe:  Pithamaha: Anadhisidhdha: Paramathma: Anadhisidhdha: Paramathma Soapyahameva | Ya: Pitha Indhradhe: Hiranyagarbha: Soapyahameva | Thadha Mamaiva  Yuyamathmastha: | Yevam Yuyam Sarve  Paramarththatho Na Me  Athmani Vyavasthitha: Na Chapyaham Yushmasu Vyavasthitha: | Thadha Chaha Bhagavan “Mathsthani Sarvabhoothani” Ithi ||

Bhashyam –

Yadhyapi Na Mama Athmani Yuyam Vyavasthitha: Na Chapyaham Yushmasu Vyavyasthitha: Thadhapi ||

Athmaiva  Sthanam Mama Jnama Chathma | Othaprothahamajara Prathishta: Ajashcharo Dhivarathramathadhrithoaham | Mam Vijjaya  Kavirasthe  Prasanna: ||

Anoraneeyan Sumana: Sarvabhootheshvasthitha: | Pitharam Sarvabhoothanam Pushkare  Nihitham Vidhu: ||

Athmaiva  Mama Sthanam | Janma Cha Athma Bhavathi | Othaprothahameva Ajaraprathishta: | Aham Ajashcharo | Dhivarathram Athadhrintha: Ahamasmi | Mam Vijjaya Kavirasthe  Prasanna: |  Ano: Aneeyan Sumana: Sarvabhootheshu Avasthitha: Athmahameva | Sarvabhoothanam Pitharam Pushkare  Nihitham Vidhu: ||

Bhashyam –

Athmaiva  Sthanam Athmaivashraya: Jnama  Chathma Asmadhevathmana: Sarvam Samuthpannam | Thadha Cha Shruthi: “Athmaivedham Sarvam” Ithi | Othaprothahameva  Othapretharoopena  Vyavasthithi: Jagadhathma Yushmakam Janayitha Ajaraprathishta Ajare Jaramarana Varjithe  Sve Mahimni Thishtatheethyajara Prathishta: | Thadha Cha Shruthi: “Sa Bhagava: Kasmin Prathishtitha; Sve  Mahimneethi Yadhi Va  Na Mahimni” Ithi ||

Ano: Sookshmath Aneeyan Sookshmathara: Sumana: Shobhanam Raga Dhvesha Madha Mathshcharya Shoka Mohadhi Adharmavarjitham Kevalam Chith Sadhanandha Adhvatheeya Bhramathkaram Mano Yasyethi Sumana: Sarvabhootheshu Sarveshu Pranishu Hridhayakamalamadhye  Ahameva  Avasthitha  Athmathaya ||

 

Bhashyam –

Yevam Thavath Swanubhavo Dharshitha: Idhaneem Na Kevalamasmakamanubhava  Yevathra Pramanam: Anyeapyevameva Avagacchantheethyaha Pitharam Sarvabhoothanam Pushkare NihithamVidhu: Ithi | Yeanye  Sanaka Sanandhana Vamadevadhayo Bhramavidha: Theapi Pitharam Sarvabhoothanam Sarvapraninam Pitha Janayitha  Ya: Parameshwara: Tham Pushkare  Hrith Pundareekamadhye  Nihitham Vidhu: Paramathmanathmathvenava Gacchantheethyarththa: | Thadha Cha Shruthistheshamanubhavam Dharshayathi “Thadhdhai Thathpashyannrishir Vamadeva: Prathipedheaham Manurabhavam Suryashcha” Ithi Bhrihadharanyake | “Yethath Samagayannasthe” Ithi Thaiththeeriyake Samaganena Swanubhavo Dharshitha Athmana: Kritharththathvadhyothanarththam | Thadha  Chandhdhogyeapi “Thadhdhasya  Vijajjavithi” Ithi | Thalavakare Cha “Ahamannam” Ithyadhina Vidhusha: Swanubhavo Dharshitha: Thathraithe Shloko Bhavathi –

 

Nithyasudhdha Budhdha MukthaBhavameesham Athmana | Bhavayan Shad Indhriyani Sanniyamya Nishchala: | Asthi Vasthu Chidhghnam Jagath Prasuthikaranam | Na Nashvaram Thadhudhbhavam Jagaththamonudham Cha Yath | Thath Padhaikavachakam Sadhamritham Niranjjanam | Chiththavriththi Dhrik Sukham Thadhasmyaham Thadhasmyaham” Ithi ||

||Om Poornamidha: Poornamidham Poornath Poornamudhacyathe | Poornasya Poornamadhaya Poornamevavashishyathe || Om Shanthi: shanthi: Shanthi: ||

Ithi Sri Sanathsujathabhashyarththam Sampoornnam ||

 

Sri Sanathsujatheeyam – Sri Mahabharath – Sri Shankarabhashyam – Chapter 4 -5 – Bhashyam – Yogi perceives Bhagavan Sanathana Paramathma Parambhramam and attains union with the BHRAMAM – The Athman is indestructible – Prapanchashrishti Kramam – Sathyam Gnanam Anantham Bhrama

 

Chapter – 4 – 5 – Bhashyam - Yogi perceives Bhagavan Sanathana Paramathma Parambhramam and attains union with the BHRAMAM – The Athman is indestructible – Prapanchashrishti Kramam – Sathyam Gnanam Anantham Bhrama

 

 

Sage Sanathkumara speaks “Oh! Rajan, A Yogi with the practice of observance of vow and austerities, penance, Shuchi, Shama, Dhama, and Sathyam envisions that all-pervasive Bhramam as oneness-in-all, pure, unblemished, changeless, eternal, free from impurities like ego, lust, desire, jealousy, pride, etc. Yogi envisions the presence of Sanathana Bhagavan Paramathma Parambhramam in all the Jeeva as ‘Ayamahamasmi”. The Jeeva who achieves the knowledge of self becomes ‘Prajja’ and Mahan/Bhramam. The Prajja realizes that ‘I am not different from that all-pervasive Bhramam’ achieves immortality, Shruthi says Rishis Yajjavalkhya affirms that the Prana of Prajja/Maneeshi is indestructible, merges in the all-pervasive Bhramam.” The Yogi with the constant meditation and contemplation of that supreme Bhagavan/Bhramam achieves union with the indestructible Bramham.”

 

The Athman is indestructible, why?

Sage Sanathkumara speaks “Oh! Rajan, the Athman becomes indestructible with the knowledge of ‘self’/Athmajjana. Yogi become Sathkritha, free from Mrithyu, the Yoni of Sath/Parambhramam and Asath/Prakriti, are the same, the Yogi perceives that indestructible Paramathma Parambhramam with the austerities, Vratha, and Tapasya. The Jeeva with the knowledge of self understands he/she is not different from that Sacchidhanandha AdhvatheeyaBhramam, do not get tarnished by the Janma/birth, Jara/aging and illnesses, Marana/death, gets freed from the vicious cycles of rebirth. The supreme Bhramam resides as a soul in the Jeeva, assumes various forms, due to the influence of Maya, and achieves the attributes of Rajasika, Thamasika and Swathika. The ignorant Jeeva gets drenched in the worldly matters and bondage takes pride in the possession, money, richness, fame, wealth, etc. which has fleeting nature, forgets it's real nature/as Paramathman and performs various immoral deeds, and Karma earning fruitful results, undergoes constant sufferings, miseries, and sorrows, ultimately hurl into the vicious cycles of rebirths. The Yogi with the practice of austerities and Thaththvajjana, get freed from the vicious cycles of rebirth, achieves the union with the Paramathma Parambhramam. Oh! Rajan, the supreme Bhramam resides as the soul has the size of Angushta/thumb, is not visible, that Paramathma is Aja/has no birth or death and Chara/all-pervasive, the intellectuals/learned experiences the presence of that Sacchidhanandhaswaroopa with the practice of austerities and remain blissful. The Chithsadhanandaswaroopa Paramathma is the cause of The universe and its living beings, resides as a soul in the Jeeva, after the creation of the Universe/Prapancha, he is all-pervasive and invisible as well. The Bhramajjani strive hard to achieve that Paramathma resides as a soul in the Jeeva, following the austerities, and Tapasya, and remain serene.”

 

Prapancha Shrishtikrama –

Sage Sanathkumara speaks “Oh! Rajan, the supreme Bhramam who is the creator of essential elements is Yashas/is beyond description, the Vayu, Pralaya, Agni, Soma, Prana, and the worlds exist in it, it is Amritha/nectar, all the living beings originated gets diffused in it. Whatever originated from that supreme Bhramam/living and non-living things, in due course of time merges in it, like the human body made of five essential elements such as Air/Pranavayu, Earth, Water/source of energy, Fire/causes for digestion, and Ether/space depends on the Prakrithi/ fiber roots, fruits and vegetable, undergoes constant transformation, finally meets its ruin/death and diffuses in the five essential elements. In this way all that originated from that supreme Bhramam has to merge in it.”

 

Anantham Bhramam –

 

Sage Sanathkumara speaks “Oh! Rajan, the Jeeva who is drenched in material materials, and welfare chases after sensual pleasure, get attached to family, children, wife, companion, relative, fame, wealth, money, richness, etc. without the knowledge of its impermanent nature, keep themselves away from that supreme Bhramam or knowledge of self. Yogis who discarded the material world and bondage engage in the rigorous practice of Dhama, Shamam, Shuchi, Sathyam, and Shaucham, perceives that indestructible, all-perceive Bhramam and remain in supreme bliss. Even if the Jeeva strive hard with thousands of wings, and fly for crores of Kalpa, it is impossible to find the beginning or the end of Paramatma. The Yogi perceives that Anantha Paramathma Parmbhramam with the knowledge of Paramarththa Thaththva. The flawless Saththva Jeeva, Maneeshi/learned twice-born, perceives that all-pervasive Paramathma, and achieves the Amaraththva/immortality/gets free from fear and anguish of death. The Paramathmaswaroopa which is invisible in the Jeeva is perceivable only with the strict observance of austerities. It  is perceivable to the Susamidhdha Saththva/noble, learned souls who have perfect control over sense, practice the spiritual and religious rite as Eshwararththa, performs all the Yajjadhikarma as Eshwararththa, gets freed from Ragadhvesha, they are Maneeshi/Susamidhdha Saththva remains in the state of ‘Ahamasmeethi Bhramam” gets freed from Mrithyu/fear of death and anxieties, achieves Amrithyu. Oh! Rajan, the Maneeshi who envisions ‘Oneness-in-all’, all-pervasive Paramthma Parambhramam resides as a soul in the Jeeva, gets freed from grief and sorrows. The ignorant Jeeva who is soaked Mahamoha/lack of knowledge of Parmathma Parambhramam resides as soul, gets interested in material matters and bondage, constantly undergoes pain of separation from beloved ones, fear of death, losing wealth, money, fame, and beloved ones. The Yogi learned one/Maneeshi perceives the presence of Athman/Paramathma in everything, do not get attached to the fleeting nature of material matters/possession of wealth, money, people, richness, and fame that has impermanent nature. The Shruthi says “Thathra Ko Moha: Ka: Shoka: Yekathvamanupashyatha:” the Yogi who is free from Moha envisions all-pervasive Paramathma Parambhramam is free from Shoka/grief.”

 

Bhashyam –

Kimcha

Yevamroopo Mahanathma Pavakam Purusho Giran | Yo Vai  Tham Purusham Veda  Thasyehathma Na Rishyathe Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Yevamroopa: Sa Athma Mahan Sampadhyathe | Pavakam Giran Ya: Purusha: Tham Purusham Veda Thasya  Iha Athma Na Rishyathe | Yogina: Sanathanam Tham Bhagavantham Prapashyanthi ||

Bhashyam –

Ya: Yevamroopa: Prajjanaikarasa Bhramaswaroopa:  Sannasthe  Sa Athma Mahan Sampadhyathe  Bhramaiva  Sampadhyatha  Ithyarththa: | Pavakam Agnim Sarvopa Samharthriroopam Karanam  Sakaranam Karyam Giran Swathmani Upasamharan Yo Vai  Tham Purusham Jjanaikarasam Purusham Poornnam Purishayam Veda “Ayamahamasmi” Ithi  Sakshath Janathi Thasya  Prajjanaroopam Paramathmanam Athmathvena  Avagacchatha: Iha  Asminneva Dhehe Athma Na  Rishyathe  Na Vinashyathi Vidhusha  Uthkrantherabhavath Uthkranthi Nimiththathvadhvinashasya | Thadha Cha Shruthi: Prashna  Poorvakamuth Kranthyabhavam Dharshayathi | “Udhasmath Prana: Kramanthi Aho Nethi Nethi Hovacha  Yajjavalkhyoathraiva  Samavaneeyanthe” | “Na  Thasya  Prana Uthkramanthi Bhramaiva San Bhramapyethi “Ya Yevam Veda” Ithi Cha | Yam Vidhithva  Na Rishyathe  Tham Yothina Yeva Pashyanthi ||

 

Athman is Avinashi/indestructible, why?

Bhashyam –

Yasmath Thadhvijjanadeva  Nathmano Vinasha:

Thasmath Sadha Sathkritha: Syanna Mrithyuramritham Kutha: | Sathyanrithe Sathyasamanu Bandhini | Sathashcha  Yonirasathashchaika  Yeva | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Thasmath Sa Sadha Sathkritha: Syath | Thasya Na  Mrithyu: Amritham Kutha: | Sathyanrithe Sathya Samanubandhini Varththethe | Sathashcha  Asathashcha  Yonireka  Yeva | Yogina: Sanathanam Tham Bhagavantham Prapashyanthi ||

Bhashyam –

Sadha Sarvadha Aharnisham Sathkritha: Syath Sacchidhanandha Adhvatheeya  Bhramathmathvenabhimanyetha  Ya: Sa Sadha  Sathkritho Bhavathi | Thasya Na Mrithyu: Janana Marana Lakshana: Samsaro Na Bhaveth| Amritham Kutha; Mrithyu Samkshepathvath Amrithathvasya  Thadhabhave  Kutha: Prasakthi:? Thadha Cha Shruthi: “ Mrithyur Nasthyamritham Kutha:” Ithi | Sathyanrithe  Cha Varthethe Sathyasamanubandhini  Paramarththa Sathyamekam Adhishtanamanubadhya Varththathe  Rajjvamiva  Sarpa: Kathamethadhavagamya: Sathyanrithe Sathyasamanubandhinee Ithi? Thathraha Sathashcha  Laukikasya  Yoni: Karanam Asathashcha Vyavaharikasya  Rajathadhe: Yekameva Adhvatheeyam Bhrama Yasmath Pravadhanthi  Thasmath Sathyanrithe  Swakarana Bhootha Sathyasamanu Bandhinee Ithi | Yadhathma Thaththvajjanathma Karanath  Mrithyorvinasha: Yamanubadhya Sathyanrithe Pravarthethe Tham Yogina: Yeva Pashyanthi ||

 

Angushtamathra: Purusho Antharathma| Na Dhrishyatheasau Hridhaye Nivishta: | Ajjashcharo Dhivarathramathadhrithashcha  Sa Tham Mathva Kavirasthe  Prasanna: ||

Hridhaye Nivishta: Angushtamathra: Purusha : Asau Antharathma  Na Dhrishyathe | Sa Aja: Chara: Dhivarathramathadhrithashcha  Bhavathi | Tham Mathva  Kavi: Prasanna As the ||

Akashadhi Dhehantham Jagath Shrishtva Hridhaye  Nivishta: Aja: Chara: Characharathma  San Na  Dhrishyathe  Svenathmana Chith Sadhanandha Adhvatheeyena | Tham Ahorathram Athandhritho Bhoothva  Koshapanchakebhya: Nishkramya  Sarvantharathmanam Mathva  Kavirasthe Prasanna: Kritharththa: Sannithyarththa: ||

 

Prapancha Shrishtikrama –

Thasmashcha  Vayurayathasthasmishcha  Pralayasthadha | Thasmadhagnishcha Somashcha  Thasmashcha Prana  Agatha: | Thath Prathishta Thadhamritham Lokasthadh Bhrama Thadhyasha: | Bhoothani Jajjire Thasmath Pralayam Yanthi Thathra Cha ||

Thasmath Vayu: Ayatha: Thadha Thasmin Pralaya: Cha | Thasmath Agnishcha Somashcha  Pranashcha  Agatha: Thath Prathishta | Thath Amritham| Loka:  Thath Bhrama| Thadh Yasha: Thasmath Bhoothani Jjajjire | Thathra Pralayam Yanthi Cha ||

Bhashyam

Sarvamidham Bhramana: Sakashath Udhbhootham Thathraiva  Leeyathe  Ithi Shlokadhvayenoktham | Thadheva Vivrunothi ||

Ubhau Cha Devau Prithvim Dhivam Cha | Dhishashcha Shukram Bhuvanam Bhibarthi | Thasmadhisha: Sarithashcha  Sravanthi | Thasmath Samudra  Vihitha  Mahantha: ||

Ubhau Devau Prithveem Dhivam Cha Dhishashcha  Bhuvanam Cha Shukram Thadheva  Bibarthi | Thasmath Dhisha: Sarithashcha  Sravanthi | Thasmath Mahantha: Samudra: Vihitha: ||

Bhashyam

Spashta: Shlokarththa: Idhaneem Bhramanoananthathvam Kadhayathi –

 

Anantham Bhramam

Ya: Sahasram Sahasranam Pakshanhrithya  Sampatheth | Nantham Gaccheth Karanasya  Yadhyapi Syanmanojava: | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Ya: Purusha: Sahasranam Sahasram Pakshan Ahrithya Sampatheth Yadhyapi Asau Manojava: Syath Thasya  Karanasya  Antham Na Gaccheth | Yogina:  Sanathanam Tham Bhagavantham  Pashyanthi ||

 

Bhashyam

Kimcha

Adharshane  Thishtathi Roopamasya  Pashyanthi Chainam SusamidhdhaSaththva | Heeno Maneeshi Manasabhi Pashyeth  Ya Yenam Vidhuramrithasthe  Bhavanthi ||

Asya Roopam Adharshane  Thishtathi | Susamidhdha Saththva Yenam Pashyanthi Cha | Heeno Maneehsi Manasa  Abhi Pashyeth | Yenam Vidhu: The Amritha  Bhavanthi ||

Bhashyam

Adharshane Dharshanayogye  Vishaye  Thishtathi Roopamasya  Paramathmana: | Thadha Cha Shruthi: “ Na Samdhrishe Thishtathi Roopamasya” Ithi | Pashyanthi Chainam Susamidhdha Saththva: Yadhyapi Dharshanayogye Thishtathi | Thadhapi Paramathmanam Pashyanthi The | Ke? Su Samidhdha Saththva: Sushtu Samidhdham Samyakdheeptham Yadhantha: Karanam Yajjadhibhi: Vimaleekaranadhvarena Yesham The Susamidhdhasaththva: | Yasmath Devam Thasmath Heeno Raga Dhveshadhi Malarahitho Vishudhdhasaththvo Maneeshi Manasabhi Pashyeth | Ye Yenam Paramathmanam Vidhu: Ahamasmeethi Amritha  Amarana Dharmano Bhavanthi The ||

 

Imam Ya: Sarvabhootheshu Athmanmanupashyathi | Anyathranyathra  Yuktheshu Sa Kim Shocheththatha:  Param ||

Imam Athmanam Ya: Sarvabhootheshu Anupashyathi  Sa: Anyathra  Anyathra  Yuktheshu Thatha: Param Kim Shocheth?

 

Bhashyam

Imam Sarvantharam Sarvabhootheshu Sarvapranishu Athmanam Ya: Anupashyathi | Kadham Bhootheshvanupashyathi Anyathranyathra Dhehendhriyadhi Yuktheshu Shareeradhyabhimanishu | Sa: Kim Shocheth Thatha: Param Sarvabhootheshu Swathmanam Pashyan Thatha: Param Kimarththamanushochathi Sarvabhoothasthamathmanamanupashyan Kritharththathvath Nanushochatheethyarththa: | Thadha  Cha Shruthi: “Thathra Ko Moha: Ka:  Shoka: Yekathvam Anupashyatha:” Ithi ||

Sri Sanathsujatheeyam – Sri Mahabharath – Sri Shankarabhashyam – Chapter 4 -4 – Bhashyam – The splendor of Jeevathma – The Indhriya and Vishayavisha/interest in worldly matters and bondage are toxic poison – Mokshaswaroopa of Jjyani

 

Chapter – 4 – 4 – Bhashyam -  The splendor of Jeevathma –  The Indhriya and Vishayavisha/interest in worldly matters and bondage are toxic poison –  Mokshaswaroopa of Jjyani

Sage Sanathkumara speaks “Oh! Rajan, the supreme Purusha/Paramathma resides as a soul in the living being is Esha/supreme Rudra,  Edya/has great splendor, Anukalpa, Adhya,/is all-pervasive, primordial, beyond the perception of mind and words, he has the size of Angushta/thumb. The ignorant Jeeva who is in Mahamoha/completely soaked in the material world and bondage without the knowledge of Athman, live in the false perception that the body is everything/no knowledge of Dheha and Dhehi/Dhehadhvaya, did not realize it. The Yogis perceive that Sanathana supreme Purusha/Paramathma with the rigorous practice of austerities and Tapasya. The Paramathma Parambhramam is Sacchidhanandha/supreme bliss and Adhvatheeya/has no dual forms. He is Purusha who is Sarvabhootha Antharathma/all-pervasive resides as a soul in the Jeeva. The Paramathma is flawless, assumes various forms with the influence of Maya, achieves body is Esha who is Eshitha/sought after by illustrious Rishis and Sages as well. He is Edya who is eulogized as ‘Nethi Nethi’ by Veda, the Paramthma resides as a soul in the Jeevathma, is beyond description. The supreme Bhramam/Paramathma resides as the soul is the single source of the functioning of mind, intellect, Ahamkara, Pancharaprana, Karma, and Gnanendhriyas, the Paramathma resides as a soul in the Jeeva illuminate the Jeevathma with its presence/once the body leaves vital air/Prana, it is declared as a corpse. He is primordial, the ignorant Jeeva who is drenched in ‘body conscious’ and ‘I’ conscious/me, myself and mine, do not perceive that Paramathma Parambhramam, or do not understand the eternal truth of ‘Paramathma as Jeevathma’, Alas!  they chase after material well-being and sensual pleasure, undergo constant miseries, grief, and pain. The Yogi perceive that supreme Lord who is Sanathana/eternal, changeless, pure, unblemished resides as the soul has no death or birth or aging or illnesses.”

 

The Indhriya and Vishayavisha/interest in worldly matters and bondage are toxic poison –

 

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the nature of sense that are like serpents, the dull-minded Jeeva who is drenched in the material world and bondages, push completely under the clutches of these Indhriyavasa/tastes, interests, passions, emotions, feelings etc. and engages in various immoral, forbidden, and unwarranted activities. During their pursuit of pleasing the sense, they get deeply wounded and hurt, undergo constant suffering, eventually hurls into the repeated births. The Yogi with the practice Dhama, Shama, Sama, Sathyam, and Shaucham engages in various austerities, achieves perfect control over sense, and perceive that supreme Bramham. The Indhriyas are like venomous serpents, they inject poison on the prey and returns to its hole. These Indhriyas inspires the Jeeva to chase after pleasure and immoral activities, and withdraw into its hole; the ignorant Jeeva follows the command of Indhriya and meets its ruin. Shruthi says, the dull-minded Jeeva who was attacked by the Vishayavisha/toxic poison of interest in material matters and attachments to families, relatives, companion, wealth, fame, money, richness, etc./ like the serpent, live like a “Sthreelambata’/man encircled by the lovely woman’. The constant pursuit of joy drives the Jeeva insane, they continuously chase after for that material well-being, pleasure, etc. and hurls them into the endless miseries of worldly existence, ultimately heave them into the vicious cycles of repeated births. The Yogi perceives that Bhagavan Paramathma Parambhramam who is eternal, changeless, supreme bliss resides as a soul in them, and remain serene.”

 

Mokshaswaroopa of Jjani

 

Sage Santhkumara speaks “Oh! Rajan, I shall describe the nature of Jjani, the Yuktha/fortunate ones, achieves the origin of the fountain of the Amrithaththva with the knowledge of ‘self’. The Yogi, perceives that Sanathana Bhramam. The ignorant Jeeva is ‘Asadhaka’ who has no knowledge of Shama, Dhama, Sathyam, Shaucham, and Sama.  The ‘Sasadhaka’/fortunate ones, undertakes all the austerities, sincerely follow vow, penance, celibacy, Swadhyaya, performs duties and responsibilities of a twice-born, performs all the Karma as Eashwaraththa, even though the Paramathma Paramabhramam is equally present in ‘Asadhaka and Sasadhaka’. The fortunate ones achieve the Amriththaththva/Sacchidhanandha Parambhramam with the Gnanayoga and ‘Asadhaka’ hurls into the repeated miseries and sorrows of the worldly existence. The Yuktha who has the knowledge of ‘self’, undertakes Shamasamadhi like a Yogi and achieves Poornanandha Parambhramam, the lotus feet of Lord Vishnu which is the origin of the nectar of immortality. The supreme Bhramam Paramathma symbolizes wisdom is all-pervasive in the Ihaloka/life on the Earth and Paraloka/afterlife as well. The Agnihothradhikarmaphala is achieved with the knowledge of Athman in the Ihaloka, the Jjyani/Bhrami who has achieved the Bhramavidhya/knowledge of Bramham, will not have any reflection of the Karma. The Jjyani who achieves the knowledge of supreme Bhramam resides as a soul in the Jeeva/Oneness-in-all, known as ‘Prajja’, Shruthi says “Prajjanam Bhrama” which is achievable only by the courageous one, and the “Prajja” and “Yogi’ perceives that supreme Bhramam Paramthma Parambhramam.”

 

 

Jeevathma and Lingopadhi

Bhashyam –

Kena  Tharhyupadhina  Para: Padhathmana Avathishtatha  Ithyashankya Parasyaiva  Lingopadhikam Jeevathmanam Dharshayathi –

 

Angushtamathra: Purusho Antharathma | Lingasya  Yogena Sa Yathi Nithyam | Thameeshameedyam Anukalpamadhyam | Pashyanthi Mooda Na Virajamanam | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Sa Antharathma Purusha: Angushtamathra: San Lingasya  Yogena Nithyam Yathi | Tham Esham Edyam Anukalpam Adhyam Virajamanam Mooda Na  Pashyanthi | Yoginastham Bhagavantham Sanathanam Prapashyanthi ||

Bhashyam –

Sa Yeva Sacchidhanandha Adhvatheeya: Antharathma Sarva Bhoothantharathma Purusha: Poornna: Paramathma  Lingasya Yogena  Angushtamathra: Angushtamathra Parimana Paricchinna: San Yathi Samsarathi Nithyam | Kasmath Puna: Karanath  Lingayogena Angushtamathra: Samsarathi? Thathraha Yo Lingasya  Yogena Angushtamathra: Samsarathi Tham Esham | Sarvasyeshitharam Edyam Sthuthyam Anukalpam Sarvamanupravishya Athmana Kalpayatheethyanukalpam Adhyam Adhau Bhavam Virajamanam Dheepyamanam Yasmath Mooda Avivekino Dheha Dhvayathmabhimana Na Pashyanthi Thasmath Devathmano Bhrama Bhavanavagamath Samsarantheethi | Yamathmana Pashyantha: Samsaranthi Tham Yogina Yeva Pashyanthi ||

 

Indhriya – Vishaya – Anarththahethu

Idhaneem Indhriyanam Cha Vishayanam Cha Anarththa Hethuthvam Dharshayathi

Guhanthi Sarpa Iva  Gahvareshu | Kshayam  Neethva  Svena  Vriththena  Marthyan | The  Vipramuhyanthi Jana Nigoodasthairdhaththa Bhoga  Mohayanthe  Bhavaya | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Svena Vriththena  Marthyan Kshayam Neethva  Sarpa  Iva Indhriyani Gahvareshu Guhanthi | The Nigooda  Jana Vipramuhyanthi | Thai: Dhaththa Bhoga: Bhavaya  Mohayanthe | Yogina: Tham Bhagavantham Sanathanam Prapashyanthi ||

Yadha  Sarpa  Gahvarebhyo Nishkrimya  Svena Vriththena  Vishapradhanena  Marthyan Kshayam Neethva  Goohanthi Swathmanam Pracchadhayanthi Yevam Indhriyasarpa: Shrothradhishu Shayana: Shrothradhibhyo Nirgathya Svena  Vriththena  Vishaya  Vishapradhanena Marthyan Kshayam Neethva  Gahvareshu Goohanthi Swathmanam Pracchadhayanthi The  Vipramuhyanthi Vishayavishadhibhootha: Visheshana Muhyanthi Vyathirktham Kinchinna Jananthi Ithyarththa: | Thadha Cha  Shruthi: “ Yadha  Priyaya Sthriya  Samparishvaktha:” Ithi | Thai:  Indhriyasarpai: Dhaththa: Bhoga: Vishakalpa: Vishaya: Marthyan Mohayanthe  Puna: Punarmoha Hethavo Bhavanthi | Yadhidham Vishayai: Mohanam Thath Bhavaya Garbha Janma Jara Marana Samsaraya Bhavathi  Yamanavadhyam Anukalpamadhyam Adhrishta  Vishayavishandha  Muhyanthi Tham  Yogina  Yeva Pashyanthi ||

 

Jjani and Mokshaswaroopam

Jjaninam Mokshaswaroopamaha

Asadhana Vapi Sasadhana Va |Samanamethadhrishyathe  Manusheshu|Samanamethathamrithasyetharasya | Yukthasthathra Madhva  Uthsam Samapu: | Yoginastham Prapashyanthi Bhavantham Sanathanam ||

Sadhana Va Sasadhana Va Bhavanthu Manusheshu Yethath Samam Dhrishyathe | Yethath Amrithasya  Itharasya  Cha Samanam | Yuktha: Thathra Madhva Uthsam Samapu: | Yogina: Tham Bhagavantham Sanathanam Prapashyanthi ||

Bhashyam –

Ye Asadhana Shamadhamadhi Sadhanarahitha: Ye Cha  Sadhanayuktha: Sasadhana: Theshu Samanam Sadharanam Athmaswaroopam Dhrishyathe  Manusheshu| Thadha  Samanam Amrithasya  Mokshasya  Itharasya  Samsarasya  Sathi Chasathi Cha Thesham Madhye Ye Yuktha: Shamadhamadhi Sadhanayuktha: The Thasmin Vishno: Parame  Padhe Madhva: Madhuna: Uthsam Samapu: Poornanandham Bhrama Samapnuvantheethyarththa: | Yam Uthsam Sampoornandham Yuktha: Prapnuvanthi Tham Yogina  Yeva Pashyanthi ||

 

Bhashyam –

Kimcha

Ubhau Lokau Vidhya  Vyapya Yanthi | Thadhahutham Chahutham Agnihothram | Ma The  Bhrami Laghuthamadhatheetha | Prajjanam Syannama Dheera  Labhanthe | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Thath Ubhau Lokau Vidhyaya Vyapya Yanthi | Thath Ahutham Cha Agnihothram Ahutham Bhavathi | Bhrami Vidhyathe Laghutham Ma Adhadheetha | Prajjanam Ithi Namasyath | Thath Dheera Labanthe | Yogina: Tham Bhagavantham Sanathanam Prapashyanthi ||

 

Bhashyam –

Ubhau Lokau Ihalokaparalokau Vidhyaya Bhramathaththva Vishayaya Vyapya Yathi Thath Poornanandham Bhrama | Yamadhubhau Lokau Vidhyaya Vyapya Yathi | Thasmath Ahutham Chagnihothram Anena Athmajjanena Ahutham Abhimukhyena Hutham Bhavathi Sarvamagnihothradhi Karmaphalam Anenaiva  Sampathitham Bhavatheethyarththa: |  Yasmath Ubhau Lokau Vidhyaya Vyapya  Yathi  Yasmathahutham Chagnihothram Hutham Bhavathi | Thasmath Ma The  Thava Bhrami Bhramavishaya Vidhya Laghuthvam Laghuthvam Marthyabhavam Karmavath Adhadheetha  Na Karothi | Api Thu Prajjanam Thamasa: Param Paramathmanam Athmathvena  Sampadhayathi Yadha  Bhramavidhya Vyaprithasya  Paramathmanathvena  Avagacchatha: Prajjanam Ithi Nama Syath  Bhramethi Nama  Bhavatheethyarththa: | Thadha  Cha Shruthi: “Prajjanam Bhrama” Ithi | Thath Prajjanam Bhrama Dheera  Dheemantho Labhanthe | Yath  Prajjanam Bhrama Dheera  Labhanthe  Tham Yogina Yeva Pashyanthi ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-4 – 2– Bhashyam – Jeevathma and Paramathma – The splendor of a Yogi

 

Chapter 4 – 2 – Bhashyam – Jeevathma and Paramathma Thaththva – Yogi and Anathman - The splendor of a Yogi

 

Sage Sanathkumara speaks “Oh! Rajan, I shall describe the Jeevathma and Paramathma Thaththvam. The Yogis with the practice of extreme penance, Tapasya, vow, austerities, and Gnanayoga perceive the all-pervasive and eternal Supreme Bhramam, as the cause of the Universe, living and non-living things, essential elements such as Air, Earth, Water, Fire, and Ether. Bhagavan Manu says the Universe and five essential elements were initiated from that supreme Bhramam, further the Sthoola Dhehadhi/living things were created, with the presence of the Paramathma Paramambhramam as Athman/Jeevathma in it.  The Jeeva with the influence of Maya/illusion forgets the real nature of ‘self’ as Sath/indestructible, Chith/pure, Sadhanandha/supreme bliss, Adhvatheeya/has no dual forms, Paramathma Parambhramam resides as a soul in it and becomes Anathman/lack of knowledge of ‘self’, drenched in the material matters, welfare, possessions, people, family, children, wife, companion, relative, wealth, richness, fame etc., undergoes constant sufferings of worldly existence, in this way the ignorant Jeeva chases after material welfare and sensual pleasure which has fleeting nature, and suffers from constant miseries and grief, eventually hurl into the vicious cycles of rebirth. The Yogi perceives that all-pervasive supreme Bhramam who is the cause of the Universe and its living beings, and the nature of it as Sacchidhanandha Paramathma Paramambhramam. The Shruthi affirms the presence of that Paramathma Paramambhramam as the Jeevathma tastes the fruit of its Karma in the form of happiness and grief, and the Paramathma remains unhurt of any the Karma of the Jeeva, like the two birds, one is Paramathma sitting on the top of the branch of a tree in utmost silence, and another one Jeevathma sitting on the lower branch constantly twittering on the grief and miseries. The Yogi who has won over sense, no interest in worldly matters and bondage perceives that supreme Lord, Paramathma that is free from afflictions, pure, and Sacchidhanandhaswaroopa and immerses in the ‘Athmarathi’.”

 

The Nature of a Yogi –

Sage Sanathkumara speaks “ Oh! Rajan, the Yogi envisions that Paramathma Parambhramam is eternal, that supreme Bhramam Parameshwara is Dhruva/changeless, Avyayakarma/indestructible, and free from Karma, his marvelous body represents the three worlds, he is settled on the grand chariot like the body, he is  Kethuman/Prajja, Dhivya/Aprakritha, Ajara/free from birth, aging, illnesses or death, is Dhyothanathmaka/shines as Athman, Anudhitha/invisible, Anasthamitha/changeless, Gnanathma/supreme wisdom, Poornanandhabhramam, are pulled by Ashwa/horses like Indhriyas/sense. This Indhriya has nature to get easily wedged on the things, people material matters, etc. The intellectuals, Yogis, noble souls, with the practice of self-control/Dhama, Shama, Shuchi, etc. achieve perfect control over the sense,  will not take pleasure in worldly matters, wealth, or bondage.  The Kadavalli says “ Athman is Rathi/charioteer, the body is Ratha/chariot, and the intellect is the co-charioteer/Sarathi, mind as the controller to put a break on unwarranted desires and redundant thoughts, the Indhriyas are Ashwa/horses. The Shabdha, Rasa, Gandha, Sparsha, Roopam, are the addictions of the Indhriyas. The thoughtful says the Jeeva who is drenched in the material matters, possessions, worldly matters, and bondage is merely a Bhoktha/consumer”. The Yogis with the meticulous practices of austerities and Tapasya envisions that supreme Bhramam Paramathma resides as a soul in them. The intellectuals who perceive the Paramathma Parambhramam which has no specific appearance is invisible resides as Athman/soul, achieves immortality/Amrithaththva. The Paramathma Parambhramam is beyond perception or comparison, therefore Shruthi says it is Mahathyasha/great splendor and it is invisible and beyond description. It is perceptible only with the Gnanachakshu/intellect, and the mind and heart that are free from Sankalpa/wishes and Vikalpa/option. The Paramathma Jjanam is beyond words and description; it can be experienced with the grace of Lord Parameshwara who resides as a soul in the Jeeva.  The moment Jeeva realizes the truth that ‘I am not different from that Paramathma’ achieves the Amrithaththva. The Shruthi says the presence of the supreme Bhramam as Athman in the Jeeva’s heart is described as Hridhaya/Hridhi + Ayam, “Hrithsthe Paramathmanai Hridhayashabdham Nirvakthi” whoever understands this knowledge would achieve heavenly abode.” The intellectuals learn the supreme knowledge of Paramathma Parambhramam and achieve the Amrithaththva, and the Yogi perceive that Paramathma Parambhramam in their heart and achieve union with it.”

 

 

Jeevathma and Paramathma

Bhashyam –

Idhaneem Dhva Suparnnethi Manthrarththam Kadhayathi

Apoadhathbhya: Salilam Thasya Madhye | Ubhau Devau Shishriyathe Anthareekshe | Adhadhreechi: Savishuchirvasanavubhau Bibarthi Prithveem Dhivam Cha Yoginastham Prapashyanthi Bhagavantham Sanathanam||

Adha Sadhbhya: Salilam Shrishtam | Thasya Madhye  Anthareekshau Ubhau Devau Shishriyathe | Savishuchi: Adhadhreechi: Vasanau Ubhau Prithvim Dhivam Cha  Bhibharthi | Yogina: Tham Bhagavantham Sanathanam Prapashyanthi||

Bhashyam –

Asmath Paramathmana: Apa: Prathamam Shrishta: | Thadha chaha Manu: “Apa Yeva  Sasarjadhau” Ithi | Bhootha Panchakoplakasharththa: Apshchabdha: | Anena Sookshmashrishtirabhihitha | Adha  Anantharam Adhbhya: Poorvashrishtabhya: Salilam Bhootha Panchathmakam Sthooladhehadhikam  Shrishtam | Thasya Salilasya  Dhehathmanavasthithasya  Madhye Anthareekshe Hridhayakashe  Ubhau Jeeva Paramathmanau Devau Dhyothanaswabhavau Shishriyathe  Varthethe | Na Kevalamanthareeksha Yeva  Shishriyathe Adhadhreechi: Savishuchi: Vasanau Abhimukhyena Dhriyamana Va Sthitha Va Achantheethi  Adhadhreechyo Dhisha:  Vishuchya  Upadhisha:  Vishvagamanath  Thabhi: Saha Varthathe  Ithi Savishuchya:  Prachyadhaya:  Sarva Dhisha: Vasanau Acchadhayanthau Ubhau Bhibharthi Prithvim Dhivam Cha  Yeko Jeeva:  Athmana:  Swabhavika Chith Sadhanandha  Adhvatheeya Bhramathaththvamanavagamya  Anathmani Dhehadhavathmabhavamapanna: Prithvim Bhootha Bhauthika Lakshnam Karmaphalanuroopam Sukha Dhukha Athmakadhehadhikam Bhibarthi | Aparo Dhivyam Dhyothanathmakam Swathmaroopam Bhibarthi | Shruyathe  Cha -  “Dva Suparna Sayuja Sakhaya samanam Vriksham Parishasvajathe | Thayoranya: Pippalam Swadhvaththyanashnan Anyoabhichakasheethi” Ithi | Ya: Swathma Mayaya Swamathmanam Pranadhyananthabhedham Krithva  Antharanupravishya  Abhipashyan As the  Tham  Bhagavantham Sanathanam  Yogina  Yeva Pashyanthi ||

 

Gnanani Swathmastha –

Idhaneem Jjanina: Swathmanyavasthanam Dharshayathi –

Chakre  Rathasya  Thishtantham Dhruvasyavyaya Karmana : | Kethumantham Vahanthyashvastham Dhivyamajaram Dhivi | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

 

Dhruvasya  Avyakarmana: Rathasya  Chakre Thishtantham Kethumantham Dhivyam Ajaram Dhivi Ashva  Vahanthi | Yogina: Tham Bhagavantham Sanathanam Prapashyanthi ||

 

Bhashyam –

Dhruvasyavyakarmana: Parameshwarasya  Cheshvarathmanavasthithasya  Rathasya  Shareerasya  Tharailokhya Athmanavasthithasya  Chakre  Chakramanathmake  Dhehe Thishtantham Kethumantham Atha Yeva  Ya Dhivyam Aprakritham Jara Marana Vivarjitham Dhivi Dhyothanathmake  Anudhithanasthamitha  Gnanathmanavasthithe  Poornanandhe  Bhramani Vahanyashva:  Indhriyani | Yethath Uktham Bhavathi  Yadhyapi Indhriyani Swabhavatho Vishayeshveva Varthanthe  Thadhapi Vijjana Sarathina  Samakrishyamanani Kethumantham Purusham Dhivyeva  Vahanthi | Na  Parag Vishaya Ithi | Thadhuktham Kadavallishu “Athmanam Rathinam Vidhdhi Shareeram Rathameva Thu  Budhdhim Thu Sarathim Vidhdhi Mana: Pragrahameva  Cha | Indhriyani Hayanyahu: Vishyamstheshu Gocharan | Athmendhriya Manoyuktham Bhokthethyahur Manishina : “ Ithadhina  Yathra Paramathmani Vahanthi Thapasa  Tham Bhagavantham Yogina  Yeva Pashyanthi ||

 

Bhashyam

Nanena Sadhrisham Kinchith  Vidhyathe Ithyaha –

Na Sadhrishye Thishtathi Roopamasya  Na Chakshusha  Pashyathi  Kashchithenam | Maneeshayadho Manasa Hridha Cha Ya Yenam Vidhuramrithasthe  Bhavanthi | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Asya Roopam Sadhrishye Na Thishtathi Kashchith  Chakshusha  Yenam Na Pashyathi | Adha Maneeshaya  Manasa Hridha  Cha Ye  Yenam Vidhu: The Amritha  Bhavanthi ||

Bhashyam –

Asya Paramathmana: Roopam Na  Sadhrishye Thishathi Nanyena  Sadhrishye  Varththathe  Nanena Sadhrisham Kinchithdharththa Ithyarththa: Shruyathe  Cha  “ Na  Thasya  Prathima  Asthi Yasya Nama Mahadhyasha:” Ithi | Atha Yeva  Upamanadhya Vishayathvam | Thadha Na  Chakshusha Pashyathi Kashchith  Api Yenam Sarvantharam Paramathmanam | Kadham Tharhi  Pashyanthi?  Maneeshaya  Adhyavasayathmikaya  Manasa  Sankalpa Vikalpathmakena  Hridha Cha  Hridhayena  Cha Sadhanabhoothena | Hridhayam Vina Nanyathra  Paramathmana Upalabdhi:  Sambhavatheethi Mathva Hridha Chethyuktham | Adhava  Na Kevalam Mano Budhdhi Mathrena  Api Thu Hridha Cha  Hridhayasthena  Cha Parameshwaranugriheetha: Santha: | Ya Yenam Paramathmanam Vidhu: Ayamahamasmeethi  The Amritha: Amaranadharmano Bhavanthi | Adhava  Hridha Hridhayena  Paramathmana | Thadha Cha  Hrithsthe Paramathmanai Hridhayashabdham Nirvakthi “ Sa Yesha Athma Hridhi  Thasyaitha Deva Niruktham Hridhayamithi Thasmath Hridhayamithi Ahararva  Yevam Vithswargam Lokamethi” Ithi | Thadha Cha Shruthi:  Thadheenathmana Sidhdhim Dharshayathi  “Yasya Deve Para Bhakthir  Yadha Deve Thadha Gurau Thasyathe  Kathitha  Hyardha: Prakashanthe  Mahathmana:” Ithi | Yevam Yam Vidhithvam Amritha Bhavanthi Tham Yogina  Yeva  Pashyanthi ||

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-4 – 1– Bhashyam – Bhramayogi Dhrushyam – Poornnavakyarththam of supreme Bhramam

 

Chapter 4 – 1 – Bhashyam – Bhramayogi Dhrushyam – Poornnavakyarththam of supreme Bhramam

 

 

Sage Sanathkumara speaks “Oh! Rajan, I have already described the supreme Bhramam as “Anoraneeyan Mahithomaheeyan Avaraneeyam Thamasa: Parasthath” about the appearance of that Bhramam and the Athmavithth/Yogi perceives that supreme Bhramam  with the practice of Gnanayoga “Thadhathmavith Pashyathi Gnanayoga”. The Yogi perceives that supreme Lord, who is Sanathana/eternal Bramham which illuminates the whole Universe and its living beings with its brilliance resides as Athman/soul is the sole source of the functioning of the mind, intellect, Ahamkara, Panchaprana, Gnana, and Karmendhriya, etc.  and it is worshiped by the deities, Rishis, Sages, and humans, it represents the radiance in the Arkka/Surya, which is the life source. Oh! Rajan, the Bhramavithth with the practice of Gnanayoga perceives that absolute Bhramam, as Shukram/unblemished, Shudhdham/pure and Avidhya Dhosharahitha/ free from ignorance and impurities like ego, jealousy, pride, anger, lust, desire, etc. The Shruthi affirms that the Mahathjyothiss/supreme brilliance illuminates the Universe with its brilliance and it is worshiped by Lord Bhrama and deities. Shruthi says the Paramathma is the Mahathjyothiss, it is the source of life, and immortal worshiped by the deities. Lord Surya spread radiance with the influence of that supreme Bhramam, Shruthi says, Lord Surya releases heat and light with the influence of that Mahathjyothis, and it is perceivable to the Yogis with the several years of practice of Gnanayoga, and it is not possible to the Gnanayogarahitha/who has no knowledge of all-pervasive Bhramam. The Supreme Bhramam initiates from the Shukra, achieves Viratswaroopa and causes the origin of the Hiranyagarbha and Panchabhootha. It represents Athaptham/non-living as well as Thaptham/heat and light/living things, the Yogi perceive that all-pervasive Bhramam is eternal with the Jnana yoga. The Athmavithth perceive that all-pervasive Bhramam resides as soul in the Jeeva as eternal, pure, unblemished, and has no birth or death. The Athman/soul is self-illuminating causes the functioning of mind, intellect, Ahamkara, Panchaprana, Karma, and Gnanendhriya, etc. the Yogis perceives that supreme Bhramam resides as a soul in the Jeeva.”

 

Poornnavakyarththa of supreme Bhramam -

Sage Sanathkumara speaks “ Oh! Rajan, the Yogis describes the supreme Bhramam is eternal, flawless, and remains flawless always. “Poornath Poornnamudhdharanthi Poornath Poornam Prachakshathe | Haranthi Poornath Poornam Cha  Poornenaivavashishyathe ”. The supreme Bhramam / Paramathma resides as soul/Athman is changeless, independent, remains unaffected by the Dhesha/region and Kala/Time is flawless.  Oh! Rajan, the supreme Bhramam resides as soul/Jeevathma causes the functioning of the mind, intellect, Ahamkara, Prana, Panchaprana, Karma, and Gnanendhriya, etc. remains unaffected  by the impurities of Ragadhvesha/Kama, Krodha, Lobha, Madha, Moha, and Mathshcarya, of the Jeeva, therefore the Athman/soul is supreme bliss and pure, blends in the supreme Bhramam which is Sath, Chith, Sadhanandha, Adhvaya Bhramam, with the constant practice of austerities, the vow of celibacy, virtues, courage, the practice of learning Veda, Shashthra and Upanishads/Sheersha of Veda, Vedatrayi/Karma, Gnana and Upasana Khanda of Veda, Vedantha/the concluding part of Veda, etc. is described as ‘Poornamevavashishyathe”. The Yogi perceives that all-pervasive supreme Bhramam resides as soul/Jeevathma in him, grow beyond the Dhehadhvaya/Dheha and Dhehi, achieves the flawless state of ‘Poornnam’.”

 

The Shruthi says “Poornnamadha: Poornnamidham Poornath Poornnamudhachyathe | Poornnasya Poornnamadhaya  Poornameva Avashishyathe”, ‘Thath’ is Jagathkarana Parambhramam Paramathma, resides as ‘Thvam’/Jeevathma, has no difference at all. The Yogi envision that Poornnaswaroopa Paramathma Parambhramam with the Gnanayoga and attains union with it.

 

Bhramayogi Dhrushyam

Bhashyam –

“Avaraneeyam Thamasa: Parasthath” Ithyadhina Bhramano Roopam Nirdharya “Thadhathmavith Pashyathi Gnanayogath” Ithi Gnanayogena Athmadharshanamuktham | Punarapi Thasya Swaroopam Dharshayithva Yoginasthadhroopam Pashyanthithyaha ||

Yaththashcchukram Mahajjyothirdheepyamanam Mahadhyasha: | Yadhvai Deva  Upasathe Yasmathdharko Virajathe Yoginastham Prapashyanthi Bhagavantham Sanathanam||

Yath Shukram Mahathjyothi: Dheepyamanam Mahadhyasha: Yath Deva Upasathe Yasmath ArkoVirajathe Tham Bhagavantham Sanathanam Yogina: Prapashyanthi ||

Bhashyam –

Yath Bhramavith Pashyathi Gnanayogath Yath Jjathva Maritha Bhavathi Thath Shukram Shudhdham Avidhyadhi DhosharahithamMahathjyothi:  Sarvavabhasakathvath | Shrooyathe Cha “Thasya Bhasa Sarvamidham Vibhathi” Ithi | Dheepyamanam Bhrajamanam Mahadhrishya: | Shruyathe Cha “Thasya Nama Mahadhyasha:” Ithi | Yadh Vai Bhrama Deva Indhradhaya: Upasathe | Shrooyathe Cha “Tham Deva Jyothisham Jyothirayurhopasathe Amritham” Ithi | Yasmath Parajyothisho Bhramana: Arka: Adhithya: Virajathe “ Yena Suryasthapathi Thejasedhdha:” Ithi Shruthe: | Yevam Bhootham Paramathmanam Bhavantham Sanathanam Yogina: Yeva Pashyanthi Na Punarjjanayogarahitha: ||

 

Bhashyam –

Asmath Parasmath Bhramana: Hiranyagarbhadheenam Uthpaththarithi Dharshayathi |

Shukradhbhrama Prabhavathi Bhrama Shukrena Vardhathe | Thashcchukram Jyothisham Madhyeathaptham Thapathi Thapanam | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Shukrath Bhrama Prabhavathi | Bhrama Shukrena Vardhathe | Thath Shukram Jyothisham Madhye  Athaptham Sath Thapanam Thapathi | Yogina: Tham  Bhagavantham Sanathanam Prapashyanthi ||

 

Bhashyam

Shukrath Shudhdhath Poorvokthath Bhramano Hiranyagarbhakhyam Bhrama Prabhavathi Uthpadhyathe | Athothpannam Bhrama Shukrena  Vardhathe  Viratathmana | Thashcchukram Shudhdham Bhramajyothisham Adhithyadheenam Madhye Thai: Athaptham Aprakashitham Sath Thapathi Swayameva  Prakashathe Theshamapi Thapanam Prakashakam | Yoanyanavabhasya: Sarvabhasaka: Swayamevavabhasathe  Tham Bhagavantham Yogina Yeva Pashyanthi ||

 

Poornnavakyarththam –

Bhashyam –

Idhaneem Poornnavakyarththam Kathayathi
Poornnath Poornnamudhdharanthi Poornnath Poornnam Prachakshathe | Haranthi Poornnath Poornnam Cha  Poornenaivavashishyathe | Yoginastham Prapashyanthi Bhagavantham Sanathanam ||

Poornnath Poornnam Udhdharanthi |Poornnath Udhdhritham Poornnam Prachakshathe | Poornnath Poornnam Haranthi | Poornena Yeva Avashishyathe | Yogina: Tham Bhagavantham Sanathanam Prapashyathi ||

Bhashyam –

Poornnath Dhesha: Kalatho Vasthuthashcha  Aapricchinnath Paramathmana: Poornnameva Udhdharanthi Jeevaroopena | Yath Poornath Poornnamudhdhritham Jeevathmana Atha: Poornath  Udhdhrithathvadeva  Idhamapi Jeevaswaroopam Poornnameva Prachakshathe  Vidhvamsa: | Thadha Haranthi Poornnath Jeevathmanavasthithath Poornnam Athmaswaroopamathram Dhehendhriyadhyanupravishtam Dhehendhriyadhibhyo Nishkrishya Thathsakshinam  Sarvantharam Dhehadhvayadh Udhdharantheethyarththa: | Thatha: Udhdhrithenaiva Moolabhoothena Poornanandhena Avashishyathe  Thenaiva  Poornanandhena  Bhramana Samyujyathe  Chith Sadhanandha Adhvatheeya Bhramathmana Avathishtatha Ithyarththa: “Poornnamevavashishyathe” Ithi va  Pada:  |  Yadha Dhehendhriyadhibhyo Nishkrishya Thath Sakshinam Sarvantharam Dhehadhvayadhudhdharanthi | Thadha Poornnameva Avashishyathe Ithyarththa: | Thadha Cha Shruthi: “Poornnamadha: Poornnamidham Poornnath  Poornamudhacyathe |Poornnasya Poornamadhaya  Poornamemavashishyathe” Ithi | Asyayamarththa: Poornnam Adha: Thath Shabdhavachyam Jagath Karanam Bhrama | Poornamidham Thvamshabdha Nirdhishtam Prathyagathmaroopam | Anayo: Thath Thvam  Padharththayo Kadham Poornathvamithi Cheth  Thathraha  Poornath Anavacchinnath  Poornamevadha Uchyathe Udhrichyathe  Jeeveshvararoopena  Yasmath Thasmath Anayo: Poornnathvam Ithyarththa: | Poornnasya  Thaththvamathmana Avasthithasya  Poornnam Roopamadhaya Thath Thvam  Padharththashodhanam Krithva  Shodhithapadharththa: San  Ithyarththa: | Poornnameva Bhrama Avashishyathe  Poornnameva Bhrama Bhavatheethyarththa: | Ya: Poornnaswaroopa: Tham Paramathmanam Yogina  Yeva Pashyathi ||