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 ||

 

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

 

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

 

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

 

Who is Sarvajja/Sarvavithth? and Anathmavithth?

 

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

 

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

 

Who is Vaiyakarana?

Vaiyakaranoapyesha  Yevathyaha

Sarvarththanam Vyakaranadhvaiyakarana Uchaythe | Thanmoolatho Vyakaranam Vyakarotheethi Thaththadha ||

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

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

 

Who is Sarvajja?

Sarvajjoapyesha Yevathyaha

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

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

Bhashyam

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

 

Bhashyam

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

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

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

 

Bhashyam

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

 

||Ithi Sanath Suajatheeyabhashye  Dhvitheeyoadhyaya:  Samaptham||

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - Bhashyam – 9 – Who is an ideal Bhramin/twice-born? The voracious opponent of a Yogi – Who is Munishreshta?

 

 

Chapter 2 - 9 - Bhashyam –  Who is an ideal Bhramin/twice-born? The voracious opponent of a Yogi – Who is Munishreshta?

 

Sage Sanathkumara speaks “Oh! Rajan, The twice-born who is well versed in Veda, does not have the knowledge of Vedha which is the essence of supreme Bhramam and Vedhya is Prapancham/Prakrithi and the difference between them,  would not be considered as an ideal twice-born. The intellectuals/ twice-born/Vedavithth understands the nature of Vedha is the essence of supreme Bhramam which is beyond perception or comparison, eternal, has no beginning or end, etc. The Vedhaviththa with the constant practice of Rig, Yajur, Sama, and Atharvana Vedha understand the nature of Prapancha/Anathmavithth, as impermanent, undergoes constant transformation and ruin. The Paramathma/Bhramam/Athman resides as a soul in the Jeeva is Vachamagochara is beyond words, intellect, and deeds, therefore it is extremely difficult even for the Vedhavithth to perceive that all-pervasive supreme Bramham. The Vedha is incompetent to eulogize that supreme Bhramam, hence the Upanishads describe the nature of the Bhramam. The Veda shed light on that supreme Bhramam as “Thriyamashccha Chandra:”, describes the Paramathma as Avinashi/indestructible, eternal, Paramapurusharththa, and Poornanandhaswaroopa. The flawless twice-born envisions the Paramathma Paramambhramam in everything/Oneness-in-all, which is free from birth or death, Jara and Marana, as changeless, eternal, and supreme bliss. The Vichakshana/wise Brahmana explains the nature of Vedha as the essence of supreme Bhramam, understands the absolute Bhramam is the eternal truth, Prakrithi is mere illusion and destructible. An ‘ideal Bhramin’/twice-born strictly follows truthfulness, will not take interest in the worldly matters, or chases after material welfare, or sensual pleasure and bondage that are obstacles in achieving the supreme Bhramam.”

 

The voracious opponent of a Yogi -

Sage Sanathkumara speaks “Oh! Rajan, Vishaya/matters, Indhriya/sense, Dheha/body consciousness, Ahamkara/Ragadhvesha, are the voracious opponent of a Yogi, these impurities hunt from in and out of the Jeeva.” Therefore Jeeva should not be a Vishayanveshanapara/ soaked in the interest in worldly matters such as families, children, wife, money, wealth, richness, fame, etc. The Avichinva/Jeeva who do not take pleasure in the material matters, and do not chases after the sensual pleasure, understands the supreme Bhramam which is described in the Vedha and Upanishads as ‘Thaththvamasi’, achieves union with that Paramathma Parambhramam which is free from afflictions, with the constant practices of meditation and contemplation, eventually the Jeeva abandons the ‘I’/me, myself, and mine, and ‘body consciousness’/get the wrong impression about body and strive to protect it from Jara/aging and illnesses, and Marana/death, and attain union with the supreme Bhramam. The Bhrammopasaka do not even think of material matters or material welfare contemplates that all-pervasive Bhramam living in complete isolation eventually achieves union with it. The Athmadharshanasidhdhi/achievement of union with that supreme Bhramam is possible only with the abandonment of Sarvavishayaparithyaga/interest in worldly matters, possession, people, money, richness, fame, families, children, wife, relatives, companion, etc. This Bhramopasaka strictly undertake austerities, observe the vow of silence, remains in isolation, and follows the Sarvakarmasanyasa, completely get rid of the interest in worldly matters, and contemplate that supreme Bhramam resides as a soul in Jeeva. The Shruthi affirms that whoever undertake austerities and constantly contemplate and meditate upon that Bhramam with Ananyabhakthi/Aham Bhramasmi/perceive that Bramham/Paramathma as Oneness-in-all achieves union with that all-pervasive Bramham which  is  Thamasa: Para/afar from the darkness of ignorance and free from afflictions.”

 

Who is Munishreshta?

Sage Sanathkumara speaks “Oh! Rajan, Munishreshta and Yogi have no difference at all. “Maunath Hi Muni: Bhavathi”. Oh! Rajan, Muni practices the vow of silence and win over the impurities of mind/Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, it is not that Aranyavasa/living in the dense wood brings the qualities of a Munishreshta. The learned with the constant practice of austerities perceives that ‘Aksharam Bhramam’ which is Avinashi/indestructible, contemplates  and undertake the vow of silence, achieves the purity of mind.”

 

Bhashyam

Nanvevam Tharhi “Vedhena Vedham Na  Vidhurna Vedhyam” Ithi Vadhatha  Anathmavidha; PrapanchaSidhdhirevethyuktham Bhavathi  Ithyashankyaha |

Yo Vedha  Vedhan Sa Cha Vedha Vedhyam | Na Tham Vidhur Vedhavidho Na Vedha: | Thadhapi Vedhena Vidhanthi Vedham Ye  Bhramana Vedhavidho Bhavanthi ||

Yo  Vedhan  Vedha sa Vedhyam Cha Vedha, Tham  Vedhavidha: Na Vidhu: Vedhashcha  Na Vidhu: Thadhapi Ye Bhramana: Vedhavidha: Bhavanthi The  Vedhena Vedham  Vidhanthi ||

 

Bhashyam –

Yo Vedha Janathi Vedhan Rigadheen Sa Cha Vedhavedhyam Soapi Anathmavidheva  Bhinnena Samvedhena Vedhyam Prapancham Vedha | Nanvevam Tharhi Vedhyavath Paramathmanamapi Janeeyadhithyashankhyaha | Na Tham Paramathmanam Vachamagocharam Vidhu: Vedhavidho Na Vedha: Vedha  Api Na  Tham Vidhu: Tham Vishayi Kurvantheethyarththa: | Nanvevam Tharhi Kadhamaupanishadham Bhrama Syadhithyashankhyaha Thadhapi Vedhena Vidhanthi Vedham Parmathmanam Yadhyapi Vagadhyavishayam Bhrama  Thadhapi Vedhena  Rigadhina Vidhanthi Vijananthi Vedham Samvithroopam Paramathmanam | Ke The? Ye Bhramana Vedhavidho  Bhavanthi Vedhanam Vedhaprathipadhana Prakaram Janatheethyarththa: ||

 

Bhashyam –

Kadham Tharhya Vishayameva Bhramavedha: Prathipadha Yantheethyashankhyaha |

Yamamshabhagasya  Thadha Hi Vedha: Yadha  Hi Shakha Cha Maheeruhasya | Samvedhaneapyevamadhamananthi | Thasminhi Nithye  Paramthmanoarththe ||

Yamamshabhagasya  Dharshane Yadha  Maheeruhasyashakha  Hethurbhavathi Thadha Hi Vedha: Paramathmana: Samvedhane Thasmin Nithye Arththe Hethava: Bhavanthi Ithyevam Amananthi ||

 

Bhashyam –

Yamamshabhagasya  “Thriyamashchandhra:” Ithi Shruthe:  Chandhramshabhagasya  Prapacchandhra Kaladharshane Yadha  Maheeruhasya  Vrikshasya  Shakha Hethur Bhavathi  Thadha Hi Vedha: Thadhaiva Paramathmana: Swaroopabhoothe  Samvedhane Nithye  Avinashini Arththe  Paramapurusharththa Swaroope  Poornanandharoope  Hethavo Bhavanthi Na Puna: Sakshath Vachamagocharam Paramathmanam Prathipadhayanthi Ithyevam  Amananthi ||

 

Bhashyam

Ya Yevam Vedhanam Vedharoopathma Prathipadhanaprakaramavagamya Vyachashte Soapi Bhramana Ithyaha |

Abijanami Bhramanamakhyatharam Vichakshanam | Yevam Yoabivijanathi Sa Janathi Param Hi Thath ||

Yevam Vichakshanam Akhyatharam Bhramanam Abhijanami Ya: Yevam Abhijanathi Sa Param Thath Janathi Hi ||

Bhashyam

Yo Vedhaprathipadhana Prakaram Vyachashte Tham Akhyatharam Vichakshanam Bhramanam Abijanami | Nanubalyam Pandithyadhikam Nirvidhyavasthithameva Bhroothe  Bhramanam “ Adha Bhramana:” Ithi  Kadhamuchyathe  Abhijanami Bhramanamakhyatharam Vichakshanam IthI? Thathraha -  Yevam Vedhanam Vedhanaroopathma Prathipadhanaprakaram Mayoktham Yoabhivijanathi Sa Janathi Param Hi Thath Parambhrama Janathi Ithyeva | Ho Hi Pandithyam  Nirvidhya Vyavasthitha: Sa: Kshipram Balyadhikam Nirvidhya Bhramano Bhavatheethyarththa: ||

 

Bhashyam –

 Yasmath Sathyanishtasyaiva  Bhramanathva Prasidhdhi: | Thasmath Vishayaparo Na Bhaveth Ithyaha –

 

Nasya  Paryeshanam Gaccheth Prathyarththishu Kadhachana | Avichinvamimam Vedhe Thatha: Pashyathi Tham Prabhum ||

Asya  Prathyarththishu Paryeshanam Kadhachana Na Gaccheth|  Avichinvan Imam Vedhe Thatha: Tham Prabhum Pashyathi ||

Bhashyam –

“Vishaya Indhriyanyeva  Dhehahamkara Yeva Cha | Bahya  Abhyanthara  Ghora  Shathravo Yogina: Smritha:” Ithi Dharshanath Nasya Athmana: Prathyarththishu Prathipaksha  Bhootheshu Dhehendhriya Shabdhadhi Vishayeshu Paryeshanam Paritha Yeshanam Gaccheth  Vishayanveshanaparo Na Bhavedhthyaththa; | Avichinvana Vishaya Samchayamakurvan Imam Prathyagathmanam Vedhe Upanishathsu Thathvamasyadhi Vakyeshu Thatha:  Pashchath Pashyathi Tham Prabhum Paramathmanam Athmathvena  Janatheethyarththa: | Adhava  Nasthyathmana: Paryeshanam Anveshanam Gaccheth Prathyarththishu Prathipaksha Bhootha Dhehendhriyadhishu | Dhehendhriya Thadhdharmathmanathvena  Na Grihneeyadhithyarththa: | Avichinvana Dhehendhriyathadhdharmanamathmathvena Samchinvana  Thath Sakshinam Athmaneva  Prathipadhyamana:  Thathvam Padharththa Shodhananantharam Imam  Pramathradhi Sakshinam Paramathmanam Pashyathi Dhehendhriya Thadhdharmanathmathvena  Prathipadhyamanastha Thaththvamasyadhi Vakyai: Paramathmanamathmathvena Pashyatheerththa: ||

 

Thooshnibhootha Upaseetha Na Checchenmanasa Api | Abhyavarththetha Bhramasau Bahvanantharamapnuyath ||

Thooshnim Bhootha  Upaseetha  Manasa Api Na Cha  Iccheth | Asmai Bhrama Abhyavarththetha | Anantharam Bahu Apnayath ||

Yasmath  Sarvavishaya  Parithyagenaiva  Athmadharshana Sidhdhi | Thasmath Thooshnimbhootha  Sarvakarma Sanyasam Krithva Swathma Vyathiriktham Sarvam Parithyajya Kevalo Bhoothva  Swathmanameva  Loka Upaseetha | Na Checchath Manasapi Vishayeccham Na Kuryath | Ya  Sthooshnimbhootha: Vishayopasamharam Krithva  Swathmanameva Lokam Upasthe | Thasmai Thooshnimbhoothaya Bhramanaya Bhrama Apoorvadhilakshanam Abhyavarthetha  Abhimukhi Bhaveth Ithyarththa: | Shruyathe  Cha “Yame Vaisha Vrunuthe Thena Labhyasthasyaisha Athma  Vivrunuthe  Thanum Swam” Ithi | Anantharam Avirbhootha swaroopa: San Bahu Bhoomanam Thamasa; PAram  Param Athmanam Apnuyath Ithyarththa: ||

 

Who is Munishreshta?

Munirapeshya Yevathyaha

Maunadhdhi Munirbhavathi Naranyabvasananmuni: | Aksharam Tham Thu YoVedha Sa Munishreshta  Uchaythe ||

Maunath  Hi Muni: Bhavathi | Na Aranyavasanath  Muni: Bhavathi | Ya: Thu Aksharam Tham Vedha  Sa Munishreshta  Uchyathe ||

Maunath  Poorvokthath Thooshnimbhava Dheva  Munir Bhavathi  Na Puna: Aranyavasanamathrath  Muni: Bhavathi | Theshamapi Thooshnim Bhoothanam Madhye Yasthu Puna: Aksharam Avinashinam Tham Paramathmanam Vedha  “Ayamahamasmi” Ithi Sakshath Janathi Sa Munishreshta Uchyathe | Shruyathe  Cha  “Yevameva Vidhithva Munirbhavathi” Ithi||

 

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

 

 

Chapter 2 - 8 - Bhashyam –  Who is an ideal Bhramin/twice-born?

 

Sage Sanathkumara speaks “Oh! Rajan, listen to me carefully, the Jeeva who perceive the all-pervasive supreme Bramham, oneness-in-all, is the absolute truth, unblemished, pure, free from afflictions are ‘Prajja’/distinguished. The performance of Karma like Dhanam/charity, Adhyayana/learning and practice of Veda and Vedhantha and Scriptures etc., and the performance of  Yajja/fire sacrifices with the Lobha/greed, would not bring fruitfulness, hence the twice-born/Jeeva whoever moves away from the truthfulness, and their Sankalpa/purpose become Vithaththa/obtain wealth and Karma becomes Pravisthritha/expanded. It happens without the knowledge of the all-pervasive supreme Bhramam which is eternal truth is the result of Anavadharana/misconception of Sathyam/truthfulness of Bhramam.  The supreme Bhramam is absolute truth, symbolizes wisdom, whoever abandons that Bramham takes shelter in the Anatman/worldly matters and bondage, and the Jeeva remains unfruitful, and their Karma/Yajjadhikarma becomes unfruitful, enthuse them to perform the Karma for fruitful results, which causes them to hurl the vicious cycles of  repeated births. The Prakrithi/ Universe and its living beings are ‘Mithya’/illusion,/Jagath Mithya Bhrama Sathyam/ it undergoes constant transformation and ruin, and the  Athman/Paramathma/Purusha resides as a soul in the Jeeva is eternal, has no birth or death, and changeless.  Oh! Rajan, The Jeeva who has no knowledge of the all-pervasive Bhramam resides as the soul initiates the functioning of the mind, intellect, Ahamkara, Panchaprana, Karma, and Gnanedhriya, would constantly undergoes the miseries and sorrows of the ocean of worldly existence, like the ferry stuck in the middle of the harsh sea, they suffer from the Thapathrya/Adhidheivika, Adhibhauthika, Adhyathmika/attachment to people, families, children, wife, relatives, companion, wealth, money, richness, fame, etc. that has impermanent nature, constantly go through Ragadhvesha/impurities of minds such as Kama, Krodha, Lobha, Moha, Madha and Mathshcharya, and chases after sensual pleasure, and material welfare of cow, grains, and heavenly pleasures.”

 

Who is an ideal Bhramin/twice-born?

 

Sage Sanathkumara speaks “Oh! Rajan, I shall explain the nature of an ideal Bhramin, listen to me. The twice-born who have knowledge in all the Veda, Vedhantha, Shastra, Purana, etc. cannot be addressed as an ‘ideal Bhramin’, the twice-born who does not move away from the truthfulness/Bhramam is an ideal Bhramin, the twice-born who envision the omnipresent Bhramam, Oneness-in-All, and free from impurities like Ragadhvesha, is an ‘Ideal Bhramin’, the twice-born who perceive that all-pervasive supreme Bramham in every deed is an ‘Ideal Bhramin’. The twice-born who is profound in Akhyanapanchama Veda is not an ideal Bhramin, he is Bahupadaka/learned, but the twice-born whose mind is wedged in the Chith/pure, Sadhanandha/supreme bliss, Adhvatheeya/no duality/ Bhramam is an ‘ideal Bhramin’, it is not that twice-born who has no knowledge of all-pervasive Bhramam, and perform all the religious and spiritual rites as Akritharththa/unsatisfied Jeeva. The Shruthi says “Bhramana Bhramaviththama:”/who has possessed the knowledge of the all-pervasive supreme Bhramam as wealth is the Bhramin. The ideal Bhramin is Vipapa/sinless, Viraja/pure, Avichikithsa/free from perplexity or doubts, and has the knowledge of Mauna/vow of silence – the characteristics of a Muni and Amauna. Oh! Narashreshta, Chandhass represent the Paramathman, hence the Chandhovithth/who is profound in Chandhass, the ideal twice-born with the constant practice of Adhyayana achieves the Vedaswaroopa Paramathma Parambhramam, not that Prapancha which is destructible nature. The Shruthi says “Sarve Vedha Yath Padhamamananthi” “Vedhaishcha Sarvairahameva Vedhya:”, affirms that the supreme Bhramam is Veda, hence the Veda is the source of ‘ Parama Purusharththa’/Dharma, Artha, Kama, Moksha and the attachment to Prakrithi is impure, destructible, impermanent, causes grief and miseries, do not provide Purusharththa, so the ‘Vedhadhyayanam’ is the learning about the Athmaswaroopa Paramathma Parambhramam, which is supreme wisdom, and the source of Dharma, Artha, Kama, and Moksha. The learned Vedavithth/Bhramavithth with the constant learning and practice of Vedha/Vedhadhyayanam, and Vedhanthashravana, attains that Paramathmaswaroopa, not that Prapancha/destructible Prakrithi and material welfare.”

 

Sage Sanathkumara continues “Oh! Narendra, the ideal twice-born understands Vedha/essence of Paramathman, and Vedhya/Prapancha are two different concepts, hence they concentrate on the Bhramam, the twice-born who understands Vedhya/Prapancha, do not understand the eternal truth of all-pervasive Bhramam. The Veda/Rig, Sama, Yajur, Atharvana, is incompetent to perceive or eulogize the Paramathma Parambhramam, who is beyond words, mind, and deeds. The twice-born who perceives that all-pervasive supreme Bhramam is pure, indestructible, has no birth or death, free from afflictions, Oneness-in -all with the Vedhadhyayana and the Prapancha/Prapancha is impermanent and has fleeting nature, is an ‘Ideal Bhramin’. Therefore the twice-born who knows Vedhya/Prapancha, do not understand the eternal truth of that Paramathma Parambhramam resides as a soul in the Jeeva.”

 

Bhashyam –

Bhooyo Mey Shrunu

Ya Yenam Veda  Thathsathyam Prajjo Bhavathi Nithyadha | Dhanamadhyayanam Yajjo Lobhadeva Pravarththathe ||

Ya  Yenam Thath Sathyam Veda  Sa Nithyadha Pajjo Bhavathi | Dhanam Adhyayanam Yajja: Lobhadeva Pravarththathe ||

Kimarththam ? No Cheth Thathra Yath Bhavathi Thath Shrunu |

Sathyath Prachyavamananam Sankalpa Vithadhabhavan | Thath: Karma Prathayetha Sathyasyanavadharanayath ||

Sathyath Prachyavamananam Sankalpa Vithadha Abhavan | Thatha: Karma  Prathayetha| Yethath Sathyasya Anavadharanath Bhavathi ||

 

Bhashyam –

Sathyath Sathya Gnanadhi Lakshanath Bhramana: Prachyavamananam Swabhavika Bhramabhava Parithyagena  Anathmani Dhehadhavathma Bhavamapannanam Sankalpa Vithadha Abhavan Vyarththa Bhavanthi | Swabhavika Sathya Sankalpadhayo Na Sidhyanthi Thyarththa: | Thatha: Karma Yajjadhikam Prathayetha Visthritham Bhaveth | Thadhethath Sarvam Sathyadhi Lakshanasya  Bhramana: Anavadharanath Anavagamath Athmajjana Nimiththathvath Samsarasya  Yavath Paramathmanathmanathvena Sakshath Na  Vijanathi | Thavadhayam Thapathrayabhibhootho Makaradhibhiriva Ragadhibhirithastha: Samakrishyamano Momuhyamano Asathyasankalpa: Swarga Pashvannadhiheya Sadhaneshu Varththathe Ithyarththa: ||

 

Who is an ideal Bhramana?

Idhaneem Bhramana Lakshanamaha

Vidhyath Bahupadam Tham Thu Bahuvagithi Bhramanam | Ya  Yeva  Sathyannapaithi Sa  Jethayo Bhramanasthvaya||

Bahupadam Tham Bahuvagithi Vidhyath Nathu Bhramanam Ithi | Ya Yeva Sathyanna Apaithi Sa Yeva Thvaya  Bhramano Jjeya: ||

Bhashyam –

Bahupadam Tham Akhyanapanchama Vedadhyayinam Bahuvagithi Vidhyath Na Sakshath Bhramanamithi | Kastharhi Mukhyo Bhramana Ithi Cheth Ya Yeva  Sathyath Sathyadhi Lakshnath Napithi | Swabhavika Chith Sadhanandha Adhvatheeya  Bhramathmanaivavathishtatha Ithyarththa: | Sa:  Yeva Jjeyo Bhramanasthvaya  Nethara: Ya: Sathyath Prachyuthoakritharththa: San Karmani Pravarththathe | Thadha  Cha Bhramavidhameva Bhramanam Dharshayathi Shruthi: “ Maunam Chamamaunam Cha  Nirvidhyadha Bhramana: Sa  Bhramana:” Ithi | “Vipapo Virajo Avichikithso Bhramano Bhavathi” Ithi Cha ||

Bhashyam

Bhavedhethadhevam Yadhi Thadheva  Bhrama Sidhyeth  Na Cha  Sidhyathi Anyaparathvath Vedhasya Ithi Thathraha |

Chandhamsi Nama Dhvipadham Varishta | Swacchandhayogena Bhavanthi Thathra | Chandhovidhasthena  Cha  Thanadheethya | Gatha Hi Vedhasya Na Vedhyamarya: ||

Hey Dhvipadham Varishta  Chandhamsi Swacchandhayogena Thathra Bhavanthi Nama | Thena  Cchandhovidha: Arya: Thanadheethya Vedasya Swaroopamgatha: Na Vedhyam Prapancham ||

 

Bhashyam –

Hey Dhvipadham Varishta Cchandhamsi Veda:  Swacchandha Yogena  Swacchandhatha Swadheenatha Yadha Kamamithyarththa: | Thathra Paramathmani Bhavanthi Thathraiva  Pramanam Bhavanthi | Shruyathe  Cha “Sarva Veda  Yath  Padhamamananthi” Ithi | “Vedaishcha  Sarvairahameva  Vedhya:” Ithi Cha | Purusharththa Paryavasayithvath Vedasya Thadh Vyathirikthasya Sarvasya  Anithyashuchi Dhukhanuvidhdhathvena  Purusharththathvabhavath Thath Swaroopathajjana Thath Sadhanaprathipadhakathvena Vedanam Pramanyamithyarththa: | Yasmath Veda: Swacchandhayogena Thathraiva  Paramathmani Pramanam Bhavanthi | Thena Cha  Hethuna Than Vedan Adheethya Adhigamya Vedhantha Shravanadhikam Krithva Gatha: Praptha: Vedasya  Samvithroopasya  Parmathmana: Swaroopam Na Vedhyam Prapancham Arya: Panditha Bhramavidha: ||

 

Bhashyam –

Yevam Tharhi Vedavedhyathve “Anyadeva Thadhvidhithadhatho Avidhithadhadhi” “Yatho Vacho Nivarththanthe Aprapya Manasa Saha” Ithyadhi Shruthivirodha: Prasajyethethyashankyaha ||

Na Vedanam Veditha Kashchithdhasthi Vedena  Vedam Na Vidhurnna Vedhyam | Yo Veda  Vedham Sa Cha Veda  Vedhyam Yo Vedha Vedhyam Na Sa  Vedha  Sathyam ||

Vedhanam Kashchidhapi Vedhitha Nasthi | Vedhena Vedham Na Vidhu: Vedhyamapi Na Vidhu: | Ya: Vedham Vedha Sa  Vedhyam Cha Vedha | Ya: Vedhyam Vedha Sa Sathyam Na Veda ||

 

Bhashyam –

Na Vedhanam Rigadheenam Madhye  Kashchidhapi Veda: Paramathmano Vachamagocharasya Samvithroopasya  Vedhithasthi | Kasmath? Yasmadh Vedhena Rigadhiroopena Jadena Vedham Samvithroopam Paramathmanam Na Vidhu: Na Vedhyam Prapanchamapi  Vedhyam Na Vidhu: Samvithadheenathvath Sarvasidhdhe: | Yasmath Samvidhadheena Sarvasidhdhi: Thasmath Yo Yo Vedha Janathi Vedham Samvithroopam Paramathmanam Sa  Cha Veda  Vedhyam Idham Sarvam | Thadha  Cha Shruthi:  “Athmano Va Are Dharshanena Shravanena Mathya Vijjanenedham Sarvam Vidhitham” Ithi | Yo Vedha Vedhyam Ithi Roopam Na Sa Vedha Na Janathi Sathyam Sathyadhi Lakshanam Paramathmanam”.