Sanatsujātiya in Mahābhārata - Summary and Reflection

 Main Topic: Sanatsujātiya

Student: Eashwar Thiagarajan / MBh-IV / Summer 2021 /HUA

Mahabharata version used: S.N.Sastri’s translation (for verse numbering)

Parvā #5, Adhyāya # 42-46: Udyōga Parvā, (S.N.Sastri version ~ Vani Vilas)

Brief Comments on the versions of Sanatsujātiya: There seem to be three widely available versions of Sanatsujātiya

1.    Vanivilas press, Srirangam (which is followed by S.N.Sastri, who seems to follow Sri Sankara Bhasya)

2.    Chawkhambha Sanskrit Series, Varanasi

3.    Ashtekar Publishing Company, Poona.

MND – 192 verses; Kumbhakonam edition – 192 verses; Constituted text of Critical Edition 131 verses; The S.N.Sastri version (Vani-vilas) – 157 verses. The chapter wise split is given below.

Adhyaya#	MND	Kumbhakonam	Constituted Text, CE	S.N.Sastri Version
42	46	44	32	43
43	63	64	37	51
44	31	32	24	23
45	21	21	28	30
46	31	31	Not Applicable	Not Applicable
Total	192	192	131	157

 

The 157 verses of S.N. Sāstri translation (Vani-Vilas edition) and four-chapter classification is picked for study and reflection, in this summary document.

Context and relation to previous section: The king Dhrtarāśtra becomes highly disturbed by the message of Yudhisthira (conveyed by Sanjaya) and the criticism of Sanjaya, himself. He sends for Vidurā and seeks his advice to overcome his mental turmoil. This entire discourse by Vidurā on ethics is termed Vidurā Neeti. Its approximately eight chapters - 5.33 – 5.40. In 5.41 the king enquiry turns to spirituality – then Vidura invokes mentally the ancient riśi Sanatsujāta, who appears on Vidurā’s request. Vidura receives him with rites prescribed by custom and requests the ancient riśi Sanatsujāta to dispel Dhrtarāśtra’ s misery. The Riśi Sanatsujāta is mentioned as one of the sapta riśis in section CCCXLI (341) of śānti parvā [Sana, Sanatsujāta, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana numbering the seventh, these seven Rishis are known as the spiritual sons of Brahman – 12.341 in KMG translation]

Relation to succeeding section: After the speech by riśi Sanatsujāta the narrative turns to Sanjayā arriving at the court of Dhrtarāśtra 5.47 – 5.71, in Udyōga Parva. It’s not clear if the discourse had a lasting impact on the King, but the whole discourse is considered to be a repository of spiritual wisdom in our tradition.

Executive Summary (with verse #s citations keyed in from the source of study)

Vaiśampāyana introduces the section in 1^st chapter. This 1^st chapter (i.e. 5.42) has 43 verses. Dhrtarāśtra asks that I hear you teach that there is no death, yet Asuras and Devas studied the brahman¹, to cross death – so which is the truth? (5.42.2). The Riśi responds by saying (5.42.3) – “Some say that immortality is attained through the performance of Vedic rituals². Others hold that there is no death at all. O King, hear my explanation in this matter”. The Riśi then proceeds to say pramāda (5.42.4) (negligence, ignorance of true nature of Self ~ avidya) is the real reason for mṛtyu (death). Ignorance leads to egoism, which leads to desire, which leads to krōdha (anger), which leads to amārga (wrong path), which leads to janma (birth/rebirth) and hence dukkha (suffering) (5.42.7-16). Thus, understanding death to be thus produced and adhering to jnāna (of one’s Self), one is not afraid of death anymore (5.42.17). This multiplicity is seen as (apparent) transformation of Brahman (5.42.20-21). Virtue and vice are analyzed and the relative effects they have on the possibility of the individual’s emancipation, is explained (5.42.25-26). There is description of the man of knowledge (5.42-27-42). The six important doors for emancipation – truth, rectitude, humility, control of senses, purity of mind and knowledge, which help keep out delusion (5.42.43).

 

The 2^nd chapter which is 51 verses (i.e. 5.43) starts with focus on nature of jnāna. What is maunah (silence of the nature of tranquility) is asked by Dhrtarāśtra (5.43.1). To which the riśi replies that brahman (as pure consciousness) is ‘maunah’ because neither the Vedas nor the mind can reach (describe) Him³. He is the source from which the Vedas have arisen (5.43.2). Explicit mention is made that no amount of scholarship can be a deemed as atonement for bad virtues (5.43.3-6). It is not intellectual scholarship of Vedas but tapas that leads to purity of mind, in which jnāna (as recognition of one’s true Self) dawns (5.43.8-9). The bad virtues which we must not cultivate or desist from (5.43.14-18) and the good qualities which we must cultivate (5.43.19-33) are discussed herewith, which are profitable to spiritual aspirants. Verse 5.43.37 clearly says that real jnāna is knowing the one Veda (namely Brahman) and due to the ignorance of this one Veda, other Vedas have sprung up (to clear the ignorance). Discussion from 5.43.35-44, revolves around the highest concept of Brahmana – namely as knower of Brahman. In 5.43.43, its clearly stated how Vedas can become a pramāna for Brahmana. In 5.43.45, the knower of the Supreme Self is considered to be one, who understands the purport of Vedas and thus expounds it as such⁴.

 

 

The 3^rd chapter which is about 23 verses is dedicated to description of jnāna yoga, i.e. knowledge of Self (Brahman), which cannot be obtained by hurrying⁵ in one’s sadhana or pursuit of brahmacharya (5.44.2-3). This sadhana or brahmacharya is described as serving one’s Guru⁶. (5.44.4-5). Vidya is obtained in four steps – approaching a guru, increasing one’s power of understanding, allowing understanding to mature/ripen over time and regularly listening to śāstrās and reflecting upon them (5.44.9-12). The practice of brahmascharya culminates in the realization of identity with brahman only by the service of the ācārya (5.44.14). Vedic reference is made when it said that it is by brahmascharya that devas got their devatvam (5.44.15-16). When Dhrtarāśtra asks about where one could realize Brahman? (5.44.19), riśi replies it is seen in the self of the person who practices the great vows (mahāvratās) described earlier (5.44.21). Thus, the location for Brahman is revealed to be the non-negatable self of the seeker, subtler than the subtlest and bigger than a mountain, the consciousness which illumines the entire universe (5.44.22-23). This forms the ontological basis for the ecstatic outpouring of the Riśi Sanatsujāta, in the very next chapter.

 

The fourth and final chapter is 30 verses. It starts with svarūpa lakshana of Brahman as the infinite consciousness, which is ever full (5.45.1-3). Verses 5.45.1-18 all have constant refrain yoginas taṁ prapaśyanti bhagavantaṁ sanātanam, which means “The Yogis see him, the eternal lord”. The subject matter of this entire discourse is Brahman. It was already told in previous chapter (5.44.21) that Brahman is to be realized in the Self of the seeker. Now in this chapter different ways of reflecting upon Brahman, is revealed. From it (Brahman) is Hiranyagarbha and all deities are born (5.45.2), it is not conditioned by time, space (5.45.3), it accommodates all duality like space (5.45.4). He who knows this supreme Being as identical with his own self becomes immortal (5.45.7). Several verses in this chapter are very reminiscent of several other prominent scriptures in Vedanta⁷. The 5.42 starts with question about death and it finishes with description of Brahman as lodged in oneself – 5.45.30.

 

Footnotes

 

1 Here the reference is to chāndogya upaniśad 8.7-12, wherein Indra and Virōchanā go to Prajāpati for Atmavidya, to conquer death

 

2 See Isa Upaniśad – 11, wherein vidyā is taken to be upasana and avidyā is taken to be rituals. With rituals one can overcome death (i.e. in relative sense).

 

vidyāṃ cāvidyāṃ ca yas tad vedobhayaṃ saha |

avidyayā mṛtyuṃ tīrtvā vidyayāmṛtam aśnute || Isa Up. 11 ||

Whoever understands meditation and karma as going together, (he) overcoming death through karma, attains immortality through meditation.

 3: yato vacho nivartante aprapya manasa saha – Taitireeya Upanisad 2.4.1

Whence all words turn back as well as Manas, without reaching

4:etaireṣo'pṛthagbhāvaiḥ pṛthageveti lakṣitaḥ |

evaṃ yo veda tattvena kalpayetso'viśaṅkitaḥ || Gaudapāda Kārikā 2.30 ||

2.30. This Ātman, though non-separate from all these, appears, as it were, separate. One who knows this truly interprets (the meaning of the Vedas) without hesitation.

Ānandagiri teeka on the Sri Śankara bhāśya for this śloka says “A Knower of Reality ……..whatever interpretation he gives of the Vedas is their real meaning”

5: śanaiḥ śanairuparamēd buddhyā dhṛtigṛhītayā

ātmasaṅsthaṅ manaḥ kṛtvā na kiñcidapi cintayēt৷৷ Gita 6.25৷৷

One should gradually (i.e. slow and steadily - śanaiḥ śanaiḥ) withdraw with the intellect endowed with steadiness. Making the mind fixed in the Self, one should not think of anything whatsoever.

[Note: This not only shows the importance of steady progress, but also anātma tiraskaranam is emphasized with the phrase na kiñcidapi cintayēt. This is test of jnāna niśta, along with centering one self in Self~ ātmasaṅstham]

 

6: Please see chāndogya upaniśad 3.17.7, 8.5.1-4 for reference to importance of brahmascharya. Also, in the aforesaid mentioned episode 8.7-12 – they both lived life of austerity with the Guru, to gain Atmavidya. In Indrā’s case, he was in tapas for a period of 101 years, as per his Guru’s instruction.

 

7: Few examples - 5.45.7 - It is not perceived by the eye, Mundaka Up 3.1.8;

5.45.3 - is very close to Brih.Up 5.1.1 in import ~ mantra poornamadam poornamidam; 5.45.19 – Puruśa of the size of thumb – compare with Katha Upaniśad 2.3.17; Compare 5.45.26 (evam bhUteshu sarveshu braahmaNasya viSeshataH) with BG 2.46;

Compare 5.45-27/28 with Gita 9.17-18.

  

 

Main Philosophical Points for reflection.

Instructions: Please list the topics for reflection, arguments in favor or against, refutation of any prior philosophical position and your conclusion.

Two main topics are picked up here for mananam (reflection) and sāśtra samanvayam.

1)   Vedanta’s treatment of death.

2)   How do we view the Yogis referred to in verses 5.45.1-20 (i.e. yoginas taṁ prapaśyanti bhagavantaṁ sanātanam) from Advaita standpoint?

Topic 1: Vedanta’s treatment of death. The main question of Sanatsujātiyam

 

The discourse as mentioned earlier started with the question about death (5.42.2)

 

dhr̥tarāṣṭra uvāca

sanatsujāta yadīdaṁ śr̥ṇomi; mr̥tyur hi nāstīti tavopadeśam

devāsurā hy ācaran brahmacaryam; amr̥tyave tat kataran nu satyam 5.42.2

 

Translation: Sanatsujāta which of the two is correct, your teaching, about which I have heard, that death exists not, or that the deva and asura practiced the life of Brahmacharins, for freedom from death?

 

Here the reference is to chāndogya upaniśad 8.7-12, wherein Indra and Virōchanā go to Prajāpati for Atmavidya, to conquer death. If death weren’t real, as some jnānis claim, they why did Indrā and virochanā approach a Guru (& undertake sadhana) with that objective? This is basically Dhrtarāśtra’s question. In reply to this Sri Sanatsujāta says as follows:-

 

amr̥tyuḥ karmaṇā ke cin mr̥tyur nāstīti cāpare

śr̥ṇu me bruvato rājan yathaitan mā viśaṅkithāḥ - 5.42.3

ubhe satye kṣatriyādyapravr̥tte; moho mr̥tyuḥ saṁmato yaḥ kavīnām

pramādaṁ vai mr̥tyum ahaṁ bravīmi; sadāpramādam amr̥tatvaṁ bravīmi – 5.42.3

 

Translation: Some say that immortality is attained through the performance of Vedic rituals. Others hold that there is no death at all. O King, hear my explanation in this matter. Do not have any doubt. Both the statements are true; since the beginning. The wise maintain that mohā (delusion) is death. I verily call pramāda (ignorance, heedlessness, inalertness) is death and freedom from pramāda is immortality.

 

Then the Riśi goes on to say it was due to pramāda that virōchana ended up mistaking the teaching of his Guru, and happily settled for his body as Atman (or Self), whereas Indra persisted with great care, to enquire about the nature of the Self, while led him to immortality – namely the very nature of the Self. We see a great dialogue in Katha Upaniśad as well, in this regard between “Death” Itself and Nachiketa.

 

In Vedanta there is discussion on death and how to transcend it. Vedanta’s view/discussion on death, is done with two different target audience in mind. Those with strong sense of identification with the body (dehābhimāna or jeevābhimāna) and those who have done karma-upāsanā samucchaya (which is equivalent of Karma Yoga as prescribed in Gita).

 

Note: karma-upāsanā samucchaya = combining devata upāsana/meditation and rituals/karma – as suggested in Isa Upanisad verses 9-11. Verse 11 says avidyayā mṛtyuṃ tīrtvā vidyayāmṛtam aśnute, implying overcome death here with rituals and attain higher regions with upāsana. Attaining these higher regions is treated as “relative” immortality.

 

For the former – rituals combined with upāsana is prescribed, whereas for the later who have done karma yoga for a while and have attained chitta suddhi – the truth about the deathless nature of the Self is revealed.

 

Note: Revelation e.g. (Isa.16), the secret of immortality is given as “yah asau asau purushah sah aham asmi”, i.e. It is This Supreme Self within me, He, indeed, am I!. Another example Svet. Up 2.5 ~ śṛṇvanti viśve amṛtasya putrā – O Children of immortal nature, Gita 2.20 ~ na jāyatē mriyatē vā – the Self is neither born nor it dies -

 

 

We also see that Sruti or Gita the ultimate view that Atman is deathless and liberation is knowing It to be so. Some example Upaniśad mantras are given herewith, which shall well tally with the Riśi Sanatsujāta’s teaching.

 

(Svetasvatāra Upaniśad Mantras revealing how immortality is attained)

 

sarvājīve sarvasaṃsthe bṛhante tasmin haṃso bhrāmyate brahmacakre /

pṛthag ātmānaṃ preritāraṃ ca matvā juṣṭas tatas tenāmṛtatvam eti // 1.6

 

Translation: In this great Brahma-Wheel, in which all things abide and finally rest, the swan wanders about so long as it thinks the self is different from the Controller. When blessed by Him the self attains Immortality.

ya etad vidur amṛtās te bhavanti 3.1 – by knowing Him one becomes immortal.

īśaṃ taṃ jñātvāmṛtā bhavanti // 3.7 – by knowing Him one becomes immortal.

vedāham etaṃ puruṣaṃ mahāntam ādityavarṇaṃ tamasaḥ parastāt /

tam eva viditvāti mṛtyum eti nānyaḥ panthā vidyate 'yanāya // 3.8 //

Translation: I know the great Purusha, who is luminous, like the sun and beyond darkness. Only by knowing Him does one pass over death; there is no other way to the Supreme Goal

The discourse by Riśi Sanatsujāta then enters an ecstatic phase (5.45. 1-20) wherein it describes that the yogis behold the eternal Bhagavān within - yoginas taṁ prapaśyanti bhagavantaṁ sanātanam. This refrain comes nearly 20 times in this last chapter. The idea here being the Atman or the Self or Vāsudeva tattvam (as described in Bhāgavātam) is seen to be non-different than Ishwara or Bhagavān, in essence.

Finally the entire discourse by Riśi Sanatsujāta, finishes with the description of Brahman as lodged in oneself – 5.45.30.

 

aṇor aṇīyān sumanāḥ sarvabhūteṣu jāgr̥mi

pitaraṁ sarvabhūtānāṁ puṣkare nihitaṁ viduḥ - 5.45.30

 

The supreme soul is subtler than the subtle of noble mind and is present in all creatures. He is known as the universal father, dwelling in the heart of every creature.

 

Topic 2: How do we view the Yogis referred to in verses 5.45.1-20 (i.e. yoginas taṁ prapaśyanti bhagavantaṁ sanātanam) from Advaita standpoint?

The state of the Yogis (as in the Yogis referred to in yoginas taṁ prapaśyanti bhagavantaṁ sanātanam) described in the Sanatsujāta discourse can be understood to be the jnānis described in BG 7.16, who are also bhaktās of the highest order (BG 18.54/55). While commenting on BG 18.54, Sri Sankara refers to these jnānis as chaturtha bhakta. To get a complete picture of this assertion, let’s look at BG 18.54, BG 7.16, BG 7.17-18 and then BG 18.55, in that order.

1.    brahmabhūtaḥ prasannātmā na śōcati na kāṅkṣati

samaḥ sarvēṣu bhūtēṣu madbhaktiṅ labhatē parām৷৷18.54৷৷

One who has become Brahman and has attained the blissful Self does not grieve or desire. Becoming the same towards all beings, he attains supreme devotion to Me.

Sri Sankara Bhasyam extract on this : - madbhaktiṅ mayi paramēśvarē bhaktiṅ bhajanaṅ parām uttamāṅ jñānalakṣaṇāṅ caturthīṅ labhatē? 'caturvidhā bhajantē mām (gītā 7.16)' iti hi uktam৷৷tataḥ jñānalakṣaṇayā

“..the one who is of this kind and steadfast in Knowledge, labhate, attains; param, supreme; madbhaktim, devotion to Me, to the supreme Lord; (he attains) devotion which is described as Knowledge, as the 'fourth' in, 'four classes of people adore Me' (7.16)”

2.    caturvidhā bhajantē māṅ janāḥ sukṛtinōrjuna.

ārtō jijñāsurarthārthī jñānī ca bharatarṣabha৷৷ BG 7.16৷৷

O Arjuna, four classes of people adore Me: the afflicted (ārti), the seeker of Knowledge (jijñāsu), the seeker of wealth (arthārthī) and the man of Knowledge (jñānī).

Of them, the jñānī, ever steadfast and devoted to the One, excels (is the best); for, I am exceedingly dear to the wise and he is dear to Me. Noble indeed are all these; but I deem the jñānī as My very Self; for, steadfast in mind, he is established in Me alone as the supreme goa – 7.17, 7.18

3.    bhaktyā māmabhijānāti yāvānyaścāsmi tattvataḥ.

tatō māṅ tattvatō jñātvā viśatē tadanantaram৷৷18.55৷৷

Through devotion he knows Me in reality, as to what and who I am. Then, having known Me in truth, he enters (into Me) immediately after that (Knowledge).

Sri Sankara when explaining this verse, in light of BG 7.16-18 and previous verse BG 18.54, explains that the bhakti spoken of here in this verse, is the bhakti explained by Bhagavān in BG 7.16 (i.e. bhakti here means true knowledge of Self, beyond upādhis or limiting adjuncts – a sense of non-difference).

So according to Sri Sankara, once the knowledge of the non-dual Self has arisen, the distinctions between Saguna/Nirguna – all melt away. This devotion of the Advaitin to Ishwara, is not contradictory to his jnāna niśtā, hence it is manifest in the ecstasy of Sri Sanatsujāta, when he repeatedly exclaims – yoginas taṁ prapaśyanti bhagavantaṁ sanātanam.

Thus, the Yogi sees the immortal Self (pure consciousness), as non-different than Bhagavān (who in Advaita metaphysics is characterized as Saguna Brahman). This conclusion is consistent with the method of teaching taken by the Riśi while teaching Dhrtarāśtra in 5.44.19-23, wherein it was unequivocally stated that the location of Brahman is revealed to be the non-negatable self of the seeker.

 

 

Few example verses

pūrṇāt pūrṇāny uddharanti pūrṇāt pūrṇāni cakrire

haranti pūrṇāt pūrṇāni pūrṇam evāvaśiṣyate 

yoginas taṁ prapaśyanti bhagavantaṁ sanātanam 5.45.3

From the pūrṇam (complete ~ poornam), has come the pūrṇam, from the pūrṇam they make the pūrṇam, from the pūrṇam they take the pūrṇam and yet the pūrṇam is always left pūrṇam. (Thus realizing the pūrṇam alone to be the Self), Yogis behold the eternal Bhagavān (as their Self). 

Notes: This verse is similar to 5.1.1. in Brih. Up, in it’s import. 

             oṃ pūrṇamadaḥ pūrṇamidaṃ pūrṇātpūrṇamaducyate .

             pūrṇasya pūrṇamādāya pūrṇamevāvaśiṣyate – Bri.Up. 5.1.1.

sadā sadāsatkr̥taḥ syān na mr̥tyur amr̥taṁ kutaḥ

satyānr̥te satyasamānabandhane; sataś ca yonir asataś caika eva

yoginas taṁ prapaśyanti bhagavantaṁ sanātanam – 5.45.18

 

One who always identifies himself with the Reality (brahman) remains as brahman. There is no death for him. When there is no death, where is the question of immortality? For both the truth and untruth, the basis is the same (i.e. Brahman as the substratum). (Knowing thus), Yogis behold the eternal Bhagavān (as their Self). 

na darśane tiṣṭhati rūpam asya; paśyanti cainaṁ suviśuddhasattvāḥ

hito manīṣī manasābhipaśyed; ye taṁ śrayeyur amr̥tās te bhavanti

yoginas taṁ prapaśyanti bhagavantaṁ sanātanam – 5.45.24

The form of this Being is beyond sight. Those with well illumined minds see Him. The wise man who is free from attachment, aversion, etc., realizes Him in his mind. Those who know Him become immortal. 

 

evaṁ yaḥ sarvabhūteṣu ātmānam anupaśyati

anyatrānyatra yukteṣu kiṁ sa śocet tataḥ param - 5.45.25

 

He who sees this Self which is in all bodies, what sorrow will he thereafter have?

 

Compare this with following Upanisad revelations : - 

Katha Up: 2-I-4. Knowing that great and all-pervading Self by which one sees (the objects) both in the sleep and the waking states, the intelligent man grieves no more.

Mundaka Up: 3.2.9. He who knows that highest Brahman becomes even Brahman; and in his line, none who knows not the Brahman will be born. He crosses grief and virtue and vice and being freed from the knot of the heart, becomes immortal.