Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 – 2 Veda Adhyayana provides Antha:Karana Shudhdhi, Veda protects whom?

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam  - Chapter-2 –2 Veda Adhyayana provides Antha: Karana Shudhdhi, Veda protects whom?

 

Chapter 2 - 2  - Bhashyam – Veda protects whom?

 

Dhritarashtra speaks “Oh! Mune, you have described the Vedadhyana do not protect a twice-born from the punishment of the sin committed, if the Vedhadhyana does not help the twice-born/Vedavithth, why the Veda and twice-born were spoken highly as Sanathana/eternal?”

 

Sage Sanathkumara speaks “Oh! Rajan, I have explained the Nithyakama/daily rites and Kamyakarma/karma performed to fulfill desires, which could provide the Pithrulokaprapthi, and the Kamyakarma causes worldly bondage, repeated births, and sufferings as well. The Prathishidhdha Karma/ forbidden Karma, the performance of deeds which are against the rules and regulations prescribed in the Veda could bring Naraka/hellish tortures. Oh! Rajan, Vedadhyana, and performance of deeds that cause absurdity/ Samsaranarththa, and those kinds of Anushtana/disciplines and austerities should be avoided, it is not prescribed in the Veda, hence Veda will not protect the Vedavithth who is engaged in the performance of rites to achieve worldly matters, richness, fame, wealth, possession, etc. The Vedharththa symbolizes Moksha/Paramapurusharththa which is beyond the heavenly pleasures. The Vedadhyana provides Antha; Karana shudhdhi/purifies the intellect, with the learning Vedathrayi/The three Khanda of Veda such as Karma, Gnana and UpasanaKhanda. The Veda provides the knowledge of that Paramathma who resides as a soul in the Jeeva, hence the knowledge of ‘self’ is Paramapurusharththa. Oh! Rajan, the Avidhvan/unwise and Abudha/ignorant performs Karma to yearn fruitful results has the nature of grief/Thamasik, the heavenly pleasures are short-living, which could not provide Parama Purusharaththa.  Shruthi says “The Athmavithth who has the knowledge of all-pervasive supreme Bhramam resides as soul, understands he is none other than that Bhramam/’Aham Bhramasmi’, hence he does not perform deeds or undertake strict austerities to achieve worldly pleasures, Athmavithth is contented, he has nothing to gain in this material world. Oh! Rajan, it is difficult to achieve the human body, if the Jeeva does not strive to achieve the knowledge of ‘Thath Sath’/I am that Bhramam, the Paramathma Parambhramam resides as a soul in the Jeeva, it would be a great loss. Athmavithth is immortal/free from the fear of Mrithyu, and the ignorant Jeeva pushes into the vicious cycles of repeated births and undergoes sufferings of worldly existence. The Athmavithth achieves Amrithaprapthi/immortality, and the Anathmavith who is ignorant soaked in worldly matters, families, children, wife, relatives, companion, wealth, possessions, fame, etc. hurls into Anarththa and Athmavinasha/repeated births and sufferings.”

 

Sage Sanathkumara continues “Oh! Rajan, once the Jeeva attains the knowledge of that supreme Bhramam resides as a soul in the Jeeva is all-pervasive, eternal, pure, free from afflictions, has no birth or death, envisions that supreme Lord with the constant meditation and contemplation, gets relieved from the illusion/Maya, that the worldly matters and bondages have fleeting nature, Prakrithi is destructible, and the indestructible Purusha is the Paramathma Paramambhramam resides as the soul is eternal, eventually, get relieved from the impurities of mind/Kama, Krodha, Lobha, Moha, Madha, and Mathshcharya, immerses in the contemplation of the Supreme Lord who is eternal bliss, which could lead the Jeeva into Paramapadhaprapthi, Paramathaththva/highest philosophy,  Poornanandha/supreme bliss, Moksha/free from afflictions, further he engages in the Yajjadhikarma/spiritual and religious rites to please that Paramathma. The Vedavithth constantly strives to achieve that Paramathma with the performance of Yajja/fire sacrifice, Dhanam/charities, and Tapasya/austerities and vow, to please that Paramathma. The performance of spiritual or religious rites yearning for fruitful results causes Samsaranarththa, cannot bring Purusharththa. The ignorant perform Yajja yearning for the fruitful results/Shreyas, would heave to the repeated births of Jara/aging, Vyadhi/illnesses and Mrithyu/extreme fear of death. Therefore, the deeds performed for Samsaranivriththi Hethuthvam/get relieved from the vicious cycles of births, to please the Paramathma Parambhramam that resides as the soul is the sole witness protects the Vedavithth.”

 

Bhashyam –

Yevamuktho  Dhritharashtra: Praha |

Dhritharashtra Uvacha –

Na Chedhvadha  Vedavidham Thrathum Shaktha Vichakshana | Adha Kasmath  Pralapoayam Bhramananam Sanathana: ||

Veda Vedavidham Thrathum Shanktha Na  Cheth | Hey Vichakshana Adha Kasmath Bhramanamayam Pralapa; Sanathana: ||

Bhashyam –

Karmodhaye Ithyadhina  Nithyanam Kamyanam Cha Pithru Lokadhi Prapthi Hethuthvena  Samsaranarththahethuthvasya Dharshithathvath Prathishidhdhasya  Karmana: Narakahethuthvena Anarththahethuthvasya  Dharshithathvath Na Veda  Vedavidham Thrathum Shakthashcheth Adha Kasmath Hetho: Ayam Pralapa: Sanathana: chiranthana: Ithyarththa:| Samsaranarththhethuthvena Vedadhyayana Thadharththa Vichara Thadhanushtanani Na Karththavyani Ithyarththa: ||

Bhavedhayam Pralapa: Yadhyesha Yeva  Vedarththa: Syath Anya Yeva  Swargadhe: Paramapurusharththo Mokshakhyo Vedarththa: | Itharasya  Cha  Karmarasherupasanayashcha Thath Prapthisadhana Gnanasadhanantha: Karanashudhdhi Sadhanathvena ParamparyenaPurusharththathva Deva Vedaprathipadhyathvam | Thadha Hi – Thameva  Paramajjanam Paramapurusharththam Dharshayanthi Veda: “Anandha Nama The Loka  Andhena Thamasavritha: Thamsthe  Prethyabigacchanthi Avidhvamso Abhudhajana:” Ithi | Swargadhi Lokanam Apurusharthaththvam Ananandhathmakathvam Avidhyavadh Vishayathvena Dharshayithva  - “Athmanam Chedh Vijaneeyadh Ayamasmeethi Purusha: Kimicchan Kasya Kamaya Shareeramanusamjwareth” Ithyathmavidha: Kritha Krithyatham Dharshayithva “Ihaiva Santhoadha Vidhamasthvadhvayam Na Chedhihavedhinmahathi Vinashti: Ya Yethath Vidhuramrithasthe Bhavanthyathethare Dhu:khamevapi Yanthi” Ithyathmavidho?Mrithatha Prapthimanathmavidha: Athmavinashamarththa Prapthim Cha Dharshayithva “Yadhaithamanu Pashyathyathmanam Devamajjasa| Eshanam Bhootha Bhavyasya Na Thatho Vijugupsathe” Ithyadhibhi: Vakyai: Thathswaroopa Thadharththa Dharshana Thathphalani Bhooyo Bhooyo Dharshayithva Kadhamenam Makaradhibhiriva Ragadhibhirithasthatha: Samakrishymanam Vishayabhi Bhootham Papakarinam Mokshayithva Paramapadhe Paramathmani Poornanandhe Swarajye Mokshakhye  Sthapayishyameethimathva Thath Prapthi Sadhana Gnanasadhana Vividhishasadhanathvena Yajjadheen Viniyukthe “Thamenam Vedanuvachanena Bhramana Vividhishanthi Yajjena Dhanena Thapasanashakena” Ithi | Thasmathaththarththathvenaiva Yajjadheenam Purusharththathvam Itharathra Thu Puna: Swargadhau Shyenadheenaviva Apurusharththathvam Samsararanarththa Hethuthvath | Thadha Cha Shruthi:  - “Plava  Hyethe Adhrida Yajjaroopa Ashtadhashokthmavaram Yeshu Karma, Yethashchreyo Ye Abinandhanthi Mooda Jara Mrithyu The Punarevapi Yanthi” Ithi Yasmath Devam Mokshathath Sadhana Prathipadhakathvena  Samsaranarththnivriththi Hethuthvam Vedanam, Thamath Veda: Vedavidham Thrathum ShakthaYevathyetha Thath Sarvamabhi Prethyaha Shlokathrayena “Thathra Pradhamena Nithyoparoksham Paramapurusharththam Paramajjanam Dharshayanthi”.

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam - Chapter-2 - 1 The practice of vow of silence/Maunam – The nature of Veda

 

Sri Sanathsujatheeyam – Sri Mahabharath - Sri Shankarabhashyam  - Chapter-2 - 1 The practice of vow of silence/Maunam – The nature of Veda

 

Chapter 2 - 1  - Bhashyam – The practice of vow of silence/Maunam – The nature of Veda

 

King Dhritarashtra after listening to the splendor of Mauna Mahathmyam/Vow of silence speaks to Bhagavan Sanathkumara “Oh! Mahamune, who can perform the ‘vow of silence’? How to perform the vow of ‘silence’? And kindly narrate them in detail, Oh! Vidhvan, the noble practices the state of ‘silence’ which is the tool for achieving that supreme Bhramam is called ‘Maunam’, Is that another technique to achieve the supreme Bhramam? Who are eligible to perform the ‘Vow of silence’?  Is the practice of vow of silence and the nature of Athman are the same? Where do the ascetics perform the vow of silence?”

 

Sage Sanathkumara speaks “ The intellectuals and noble souls performs the vow of silence to achieve that supreme Bhramam which is eulogized by Veda/Dhvani/Shabdha, in fact, the Paramathman is the essence of Veda, hence the noble souls perform silence to achieve that Shabdha Bhramam, with the practice of silence. The Shabdhabhramam/Veda does not keep the mind and intellect gets wedged on it, so the practice of ‘silence’ has become necessary to achieve the nature of Paramathaman which is silence. The supreme Bhramam is beyond words/Veda, and the practice of silence is the ‘Bhramam’. The nature of Paramathman is the essence of Shabdhabhramam/Veda, it is initiated from that supreme Bhramam, Veda eulogizes that supreme Bhramam which is beyond words, mind, and deeds. The supreme Bhramam/Paramathma is the essence of ‘Pranava’, Vedashabdhaprathipadhyavasthu, Samvithroopa/supreme consciousness, resides as a soul in the Jeeva. If the Paramathman is beyond Vachamagochara/words, deeds, and intellect, how did we understand it is supreme consciousness? Oh! Rajan, listen to me carefully, the Shruthi, Smrithi, and Purana describes the ‘Athman’/Paramathma as ‘Jyothirmaya’/supreme brilliance, it is the source of the functioning of Prana, mind, intellect, Ahamkara, Karma and Gnanendhriya,  and Panchaprana. ‘The Paramathman resides as the soul is ‘self-illuminating’ is the source of the functioning of the above-said functioning in the Jeeva. Shruthi says “The Yathi who have destroyed the impurities of the mind/Kama, Krodha, Lobha, Madha, Moha, Mathshcharya, with the constant meditation and contemplation upon that supreme Bhramam, the vow of silence, and strict austerities envision the all-pervasive Bhramam as Jyothirmaya, which is free from impurities and afflictions.” Bhagavan says “The Paramathma is Thamasa: Para/beyond Thamasik nature, it is the self-illuminating supreme brilliance, and the source of the functioning  of Prana, mind, intellect, Ahamkara, Panchaprana, Karma, and Gnaendhriya in the Jeeva.”

 

Veda Swabhava/ The nature of Veda

 

Dhritharashtra requests Maharishi Sanathkumara “Oh! Mahamune, the Dhvija/ twice-born who is profound in Rig, Yajur, Sama, Veda get afflicted with the sin of the Papakarma or not? Will they get washed away from the sins with the recitation of the Veda? kindly describe the nature of Veda.”

 

Sage Sanathkumara speaks “Oh! Kshatriya, the Dvija/twice-born who is profound in Rig, Yajur, Sama Veda, cannot getaway from the sins committed, the Veda Adhyayana/the practice of recitation of Veda would not protect him from the sins committed, and he cannot get away from the punishments of the sins. Hence, the Dhvija who is engaged in Papakarma, and simultaneously performs the Veda Adhyayana, cannot get protected from the Prathishidhdhakarma/unwarranted or unjustifiable deeds. Therefore, do not keep a wrong perception that the Vedadhyana would protect the Dhvija from the Papakarma/sinful deeds. The Dhvija soaked in illusion will not get escaped from ‘Vrijina’/ wickedness, Chandhass are Mayavi, like the Jathapaksha Shakuntha/little birdie achieves wings discards its ‘needa/nest’ forever, in the same way, these Chandhass would discard the Dhvija.”

 

The Chandhass will not  protect the Dhvija/twice-born who is Nasthika/dis-believer of Veda and Vedic rites, Papakari/Jeeva engaged in sinful and immoral deeds, Adheethaveda/twice-born who has no knowledge of Veda, or Dvija who is profound in Vedarththa, got wedged in the Maya/illusion,  Dharmadhvajin, Mithyachari/follows Karma out of ignorance. The Chandhass would discard the twice-born at the time of death, like the little birdie leaves the nest and its parents immediately after the growth of its wings. Unfortunately, it would not bring any ‘Purusharththa’ to the twice-born who practiced Vedadhyana all his life, and engaged in sinful deeds.

 

Bhashyam

“Ayam  Manasya” Ithyadhitha  Maunamahathmyam Pradharshitham Shruthva  Praha Dhritharashtra –

Dhritharashtra Uvacha –

Kasyaisha Mauna: Katharannu Maunam| Prabhoohi Vidhvanniha  Maunabhavam | Maunena Vidhvanupayathi Maunam | Kadham Mune  Maunamihacharanthi||

Bhashyam –

Kasya  Keedhrishasya  Yesha  Poorvoktho Vakyadhuparathilakshano Mauna: Bhavathi | Katharannu Yethayor Sambhashana Athmaswaroopayo: Maunam Prabhoohi | Oh! Vidhvan, Iha Maunabhavam Maunasya  Swabhavam Maunena Thooshnimbhavena  Vidhvanupayathi Maunam Bhrama Ahosvidhanyena? Kadham Mune  Maunamihachanranthi? ||

 

Bhasyam –

Yevam Prishta: Praha Bhagavan

Sanathkumara Uvacha –

Yatho Na Veda  Manasa  Sahainamanu Pravishyanthi Thathoadha Maunam | Yathroththitho Veda Shabdhasthadhayam Sa  Thanmayathvena Vibhathi Rajan ||

Yatha: Veda : Manasa  Saha Yenam Na Anupravishyanthi Thathoadha Maunam | Oh! Rajan, Yathra Uththitha: Vedashabdha: Thadha Ayam Sa  Thanmayathvena  Vibhathi ||

 

Bhashyam –

Yatha: Yasmath Veda Manasa  Saha Yenam Paramathmanam Na  Anupravishyanthi Thadha Cha Shruthi: “Yatho Vacho Nivarththanthe Aprapya Manasa  Saha” Ithi | Thatha: Thasmadeva Karanath Sa Yeva  Vachamagochara: Paramathma Maunam | Yadhyevam Kim Lakshanastharhi Paramathma? Athraha Yathroththitho Vedashabdha: Yasmin Arththe Nimiththabhoothe  Samuththitho Vedashabdha: Shasthradhikaranam Bhramethyarththa: | Adhava Yasmin Samvedhanakhya Uththitho Vachakathvena  Prayuktho Vedashabdha Ithyarththa: |Thadha Vedashabdha Prathipadhya: Samvidhroopa: Ayam Paramathma| Yadhi  Vachamagochara: Paramathma Kadhamethadhavagamyathe Samvidhroopa: Paramathmethi? Thathraha Sa Paramathma Thanmayathvena  Jyothirmayathvena  Asmakam Vibhathi Rajan | Yevamevasmakanubhava:  Nathravishwasa: Karthavya Ithyarththa: | Adhava Shruthi Smrithi Ithihasa Puranadhishu Jyothirmayathvena Pratheeyathe | Thadha Cha Shruthi “ Tham  Deva: Jyothisham Jyothi:” | “Antha: Shareere Jyothirmayo Hi Shubhro Yam Pashyanthi Yathaya: Ksheenadhosha:” Ithi | Thadha Cha  Bhagavan  “Jyothishamapitha Jyothisthamasa: Paramuchyathe” Ithi ||

 

The nature of Veda

Bhashyam –

Idhaneem Vedaswabhava Parijjanaya  Praha  Dhritharashtra: |

Dhritharashtra Uvacha –

Richo Yajumshyadheethe Ya; Samavedham Cha Yo Dhvija: | Papani Kurvan Papena Lipyathe Na Sa Lipyathe ||

Papani Kurvan Ya: Dhvija: Richa: Yajoomshi Samavedam Cha Adheethe Sa  Kim Papenalipyathe Na Va Lipyathe?

Bhashyam –

Ya: Papani Kurvan Rigvadhivedam Adheethe  Sa Thena Vedadhyanena Pooyathe  Na Va? Yethath Vakthumarhasithyabhipraya: ||

Bhashyam –

Yevam Prishta: Praha Bhagavan |

Sanathkumara Uvacha –

Nainam Samanryucho  Vapi Yajoomshi Cha Vichakshana| Thrayanthe  Karmana: Papannathe  Midhya Bhraveemyaham ||

Yetham  Samani Richa: Vapi Yajoomshi Cha He  Vichakshana  Papath Karmana: Na Thrayanthe | Naham The Midhya Bhraveemi ||

Bhashyam –

Ya : Papani Kurvan Rigadhivedhamadheethai Nainam Prathishidhdhacharinam Rigadhayo Veda: Papath Karmana: Thrayanthe  Na Rakshanthi | Na The  Midhya  Bhraveemyaham Yevamevaithath Nathravishwasa: Karthavya  Ithyarththa: ||

Bhashyam –

Kim  Kurvantheethi Cheth  Thathraha |

Na Chandhamsi Vrijinaththarayanthi | Mayavinam Mayaya Varththamanam | Needam Shakuntha  Iva  Jathapakshash Chandhamsyenam Prajahanthyanthakale ||

Chandhamsi Mayavinam Mayaya  Varththamanam Yenam Vrijinath Na Tharayanthi | Jathapaksha  Shakuntha Needamiva  Chandhamsi Anthakale Yenam Prajahanthi ||

 

Bhashyam –

Na Chandhamsi Yenam Vrajinath Adharmath Nasthikam Papakarinam Adheethadevam Adheethavedarththam Mayavinam Dharmadhvajinam Mayaya  Varththamanam Midhyacharinam Tharayanthi Na Rakshanthi | Kim  Karishyantheethi Cheth  Yadha Shakuntha: Pakshina: Jathapaksha: Needam Swashrayam Parithyajanthi Yevam Chandhamsi Anthakale  Maranakale Yenam Swashrayabhootham Prajahanthi Parithyajanthi Na Purusharththaya Bhavantheethyarththa: ||

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

 

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

 

Bhashyam - 70

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

Bhashyam - 71

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

 

Bhashyam – 72, 73

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

 

Mana/respect, pride and Mauna/ vow of silence

Bhashyam - 74

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

 

Bhashyam - 75

 

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

 

Bhashyam - 76

 

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

 

Bhashyam – 77

 

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

 

Bhashyam - 78

 

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

 

Bhashyam – 79

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

 

Bhashyam –  70

 

 Punarapi Thasyaiva  Samacharaha ||

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

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

 

Bhashyam – 71

 

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

Bhashyam – 72

Kadham Tharhi Manithenavamanithena Va  Manthavyamithyaha Shlokadhvayena |

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

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

 

Bhashyam – 73

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

 

Mana and Mauna

 

Bhashyam -  74

 

Idhaneem Manamaunayo: Bhinna Vishayathvamaha

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

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

 

Bhashyam – 75

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

 

Bhashyam – 76

Idhaneem Manarththasamvase  Apavargabhavam Dharshayathi |

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

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

 

Bhashyam – 77

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

Bhashyam – 78

Idhaneem Bhramalakshmi Praveshadhvarani Dharshayathi |

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

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

 

Bhashyam – 79

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

 

||Ithi Sanath Sujatheeya Bhashye  Prathamodhyaya: ||

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

 

 

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

 

Bhashyam - 60

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

 

Bhashyam – 61

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

Bhashyam –62

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

 

Bhashyam –63

 

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

 

Bhramavithth is the absolute Bhramam

 

Bhashyam – 64

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

 

Bhashyam - 65, 66, 67

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

 

Bhashyam - 68

 

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

 

Bhashyam - 69

 

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

 

 

Bhashyam – 60

Anyadha  Dhehendhriya Thadharththamananupashyatha: Kim Bhavatheethyatha Aha |

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

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

 

Bhashyam – 61

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

 

Bhashyam – 62

Idhaneem Agoodacharinam Kuthsayannaha |

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

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

 

Bhashyam – 63

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

Bhashyam –64

Idhaneem  Agoodacharinam Kuthasayannaha|

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

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

 

Bhashyam – 65

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

 

Bhashyam - 66

Bhramavithth  is the supreme Bhramam

Idhaneem Yoginam Prashamsannaha |

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

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

 

Bhashyam - 67

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

 

Bhashyam – 68

Kincha  Bhramavinmahimaishai: |

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

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

 

Bhashyam – 69

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

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

 

 

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

 

Bhashyam – 53

 

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

 

Bhashyam – 54

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

 

Bhashyam – 55

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

 

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

 

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

 

Bhashyam – 56

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

 

Bhashyam – 57

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

 

Bhashyam – 58 & 59

 

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

 

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

 

Bhashyam – 54

Punarapi Thasyaiva  Samacharamaha –

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

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

 

Bhashyam – 55

 

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

 

Bhashyam - 56

Kasmath Punarevam Na Grihyathe Ithi Athraha |

Kohyevamantharathmanam Bhramano Manthumarhathi | Nirlingamachalam Shudhdham Sarva Dhvandha Vivarjitham ||

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

 

Bhashyam - 57

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

 

Bhashyam – 58

 

Yasthvevam Manuthe Sa  Papeeyanithyaha |

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

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

Bhashyam – 59

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