मठाम्नाय – महानुशासनम् – सेतु, Mathaamnaya – Mahanushasanam – Setu
English Translation
1 शारदा मठाम्नायः । । Sharada Mathamnaya ।
Shloka 1:
प्रथमः पश्चिमाम्नायः शारदामठ उच्यते । कीटवारः सम्प्रदायस्तस्य तीर्थाश्रमौ (शुभौ ) पदे ॥ 1॥
Prathamah Paschchimamnayah Shardamatha Uchyate ।
Keetwarh Sampradayastasya Teerthashramau (shubhau) Pade ॥ 1॥
Meaning: The Aamnaaya associated to West direction is the first which is called Shaaradaa Matha. its sampradaaya (sect) is ” Keetawaar”. Yogapatta (Surname of Shubhaprada Sanyaasies (auspicious hermits ) related to that Aamnaaya is ‘ Teertha ‘ and ‘ Aashram ‘ ।। 1।।
Shloka 2 :
द्वारकाख्यं हि क्षेत्रं स्याद् देवः सिद्धेश्वरः स्मृतः । भद्रकाली तु देवी स्याद् आचार्यो विश्वरूपकः ॥ 2॥
Dwarkaakhyaam hi kshetram syaad devah siddheshwarah smritah.
Bhadrakali tu devi syaad acharyo vishvarupakah ॥ 2॥
Meaning: It’s territory is named as Dwaarakaa. It’s Dev (God) is ‘ Siddheshwar ‘. Bhadrakaali is its Devi (goddess ). It’s first Aachaarya (the head of the Aamnaaya ,that is, Shankaracharya) anointed by me is Sureshwar known as Vishwaroop. ।। 2।।
Shloka 3:
गोमतीतीर्थममलं ब्रह्मचारी स्वरूपकः । सामवेदस्य वक्ता च तत्र धर्मं समाचरेत् ॥ 3॥
Gomatitirthammalam brahmachari swaroopakah.
Samavedasya vakta cha tatra dharmam samacharet ॥ 3॥
Meaning: Pure ‘ Gomti ‘ is its holy place or holy water or place of pilgrimage. Its Veda is Saama Veda. its ‘Swaadhyaaya’ (regular self study) and ‘Pravachan’ ( discourse) is the prime Dharma (religious duty)of the celibatarians connected to this Aamnaaya who are known as ‘Swaroop’.।। 3 ।।
Shloka 4:
सिन्धु-सौवीर-सौराष्ट्र-महाराष्ट्रस्तथान्तराः । देशाः पश्चिमदिक्स्था ये शारदा पीठसात्कृता: (मठभागिनः)॥ ४॥
Sindhu-Sauveer-Saurashtra-Maharashtrastatantaraha.
Desha: Paschimdikstha, this Sharda Peeth Saatkrita (Mathbhaginah)॥ 4॥
Meaning : Sindhu, Sauvir (Kutch), Saurashtra (kathiyawad), Maharashtra and the region situated in between them on the Western side are under the jurisdiction of Shaaradaa matha.।। 4 ।।
Shloka 5:
जीवात्मपरमात्मैक्य बोधो यत्र भविष्यति । तत्त्वमसि महावाक्यं गोत्रोऽविगत उच्यते ॥ ५॥
Jeevatma Paramatmaikya Bodho Yatra Bhavishyati.
Tattvamasi Mahavakyam Gotrovigat Uchyate ॥ 5॥
Meaning : * Realisation of oneness of the Soul and the Supreme being is possible through perpetual self study and investigation of “Tattwamasi ” ( embedded in the 6th chapter of ‘ Chhaandogyopanishhat’ connected to Saamaveda) which is Mahaavaakya of this matha and the gotra’ (sept) of this matha is’ Avigata’. ।। 5 ।।
Shloka 6:
त्रिवेणीसङ्गमे तीर्थे तत्त्वमस्यादिलक्षणे । स्नायात्तत्त्वार्थभावेन तीर्थनाम्ना स उच्यते ॥ ६॥
Triveni Sangame Teerthe Tatvamasyadi Lakshane।
Snaayayattatavartha Bhavena Teerthanaamnaa sa uchyate॥6॥
Meaning : The Sanyaasi of this Matha takes bath in the Triveni Sangam formed by the three terms, ‘Tat’, ‘Twam, and ‘Asi’ embedded in the Mahaavaakya of this math ” Tattwamasi ” with a view to deeply understand the implications as his natural way of life is denoted by the term ‘Teertha’ in other words meaning thereby that the Sanyaasi of this matha is called “Teertha”.।। 6 ।।
Note :–Triveni Sangam is formed at prayagraj by the three pious rivers namely , the Ganga , the Yamuna and the invisible Saraswati. On the same line the three terms ‘Tat’, :Twam’ and ‘Asi’ have been visualised as forming a Triveni Sangam,
Shloka 7:
आश्रमग्रहणे प्रौढ आशापाशविवर्जितः । यातायातविनिर्मुक्त एतदाश्रमलक्षणम् ॥ 7॥ (एष आश्रम उच्यते)
Ashrama Grahane Praudha Ashaapaasha Vivarjitaha ।
Yataa Yata vinirmukhatah etadashrama lakshanam।। 7।। Esha Ashrama Uchyat
Meaning : The characteristic of the Sanyaasi named ‘Aashram’ is acceptance of the fourth Aashram of the life span that is the Sanyaas Aashram and remaining strict in following it’s operations , becoming free from clutch of worldly fame and prosperity ( Lokaishanaa) , collection of wealth and desire (Vittaishanaa), sons – grand sons etc ( Putraishanaa). and also becoming free from the perpetual cycle of birth- death and rebirth. ।। 7 ।।
Shloka 8:
कीटादयो विशेषेण वार्यन्ते यत्र जन्तवः । भूतानुकम्पया नित्यं कीटवारः स उच्यते ॥ 8॥
Keetaadayo Visheshena Vaaryante yatra jantavaha ।
Bhootaanukampayaa nityam keetavaarah sa uchyate ॥ 8 ॥
Meaning: The sect (sampradaaya) that has mercy on the immovable and movable creatures , that always saves such petty creatures like insects etc, from dying whose protection depends specially on the mercy of human beings is called ‘ ‘ Keetavaar sampradaaya’. ।। 8 ।।
Shloka 9:
स्व-स्वरूपं विजानाति स्वधर्म-परिपालकः । स्वानन्दे क्रीडते* नित्यं स्वरूपो वटुरुच्यते ॥ 9॥
Sva Svaroopam Vijaanaati Svadharma paripaalakah,
Svaanande Kreedate Nityam Svaroopo Vaturuchyate ।। 9 ।।
Meaning : As a result of compliance of his own religious duties and activities such as worship and service of the Aachaarya, perpetual self study, discourse etc. the ‘ Brahmachaaree ‘ of this math achieves affluence in ‘Saadhan chatushhtaya’ comprising of ‘vivek’ (expertise in distinguishing between eternal and worldly affairs), ‘ vairaagya ‘, ( indifference towards materialistic activities) etc. and thereafter always remains playful in self bliss enriched in science of his own real form available due to hearing etc.of his own choice is called “Swaroop”. ।। 9 ।।
। 2 गोवर्द्धन मठाम्नायः । । Govarddhana Mathamnaaya ।
Shloka 10 :
पूर्वाम्नायो द्वितीयः स्याद् * गोवर्द्धनमठः स्मृतः । भोगवारः सम्प्रदायो वनारण्ये पदे स्मृते ॥ १०॥
( द्वितीय: पूर्वादिग्भागे गोवर्धन मठ: स्मृतः )
Poorvamnayo Dvitiyah Syad Govardhana matha smrutha,।
Bhogavaarah sampradayo Vanaaranye pade smrute ।। 10 ।।
Meaning: The Aamnaaya connected to the east direction is the second one. This is known as “Bhogavarddhana Govardhana matha “. The sect of this Matha is ” Bhogawaara” The surname ( ‘pada’ or ‘yogapatta’ ) of the auspicious Sanyaasees of this matha is ‘Vana’ and ‘Aranya’. ।। 10 ।।
Shloka 11 :
पुरुषोत्तमं तु क्षेत्रं स्याज्जगन्नाथोऽस्य देवता । विमलाख्याहि देवी स्यादाचार्यः पद्मपादकः ॥ ११॥
Purushottamam tu kshetram syaayaad JJagannatho asya devataa ।
Vimalakhyaa Hi devee syaadachaarya padmapaadakah ।। 11 ।।
Meaning: The region of this matha is known as “Purushhottama Kshetra” It’s Devta (God ) is ‘ ‘Jagannaatha’ and its Devi (Goddess) is ‘Vimalaa’. The first Aachaarya ( the Shankaracharya anointed is ‘Padmapaada’earlier known as Sanandan ).।। 11 ।।
Shloka 12 :
तीर्थं महोदधिः प्रोक्तं ब्रह्मचारी प्रकाशकः । महावाक्यं च तत्र स्यात् प्रज्ञानं ब्रह्म चोच्यते ॥ १२॥
( महावाक्यं च तत्रोक्तं प्रज्ञानं ब्रह्म चोच्यते ) ।। 12 ।।’
Teertham Mahodhadi proktam brahmachari prakashakah | mahaavaakhyam cha tatra syat pragnyanam brahma uchyate ( Mahavakyam cha tatroktam pragnyanam brahma chochyate ।। 12 ।।’
Meaning: The ‘Teertha’ ( holy water) of the matha is ‘Mahodadhi’ (Ocean). It’s Brahmachaari is called ‘ ‘Prakash’. Its Mahaa vaakya is ” Prajnaanam Brahma ” which is included as verse no. 5/3 in “Aitareyopanishhat” affiliated to ‘ Rigveda. ।। 12 ।।’
Shloka 13 : ऋग्वेदपठनं चैव काश्यपो गोत्रमुच्यते । अङ्गबङ्गकलिङ्गाश्च मगधोत्कलबर्बराः ।
गोवर्द्धनमठाधीना देशाः प्राचीव्यवस्थिताः ॥ १३॥
Rugveda Pathanam Chaiva Kaashyapo Gotramuchyate | Anga Vanga kalingaashcha magadhotkala Barbaraa | Govarddhana mathadheenaa dehshaah pracheevyavasthitaah ।। 13 ।।
Meaning: The Veda of this matha is Rigveda. It’s sect is called Kaashyap. The areas on the eastern side namely Ang (Bhagalpur), Bang (Bangal), Kaling (South eastern India,), Magadh , Utkal (Odisha) , Barbara( Jangal Pradesh) are included in the jurisdiction of this matha. ।। 13 ।।
Shloka 14 :
सुरम्ये निर्जने स्थाने वने वासं करोति यः । आशाबन्धविनर्मुक्तो वननामा स उच्यते ॥ १४॥
Suramye nirjane sthaane vane vaasam karoti yayh ।
Ashaabandhavinirmukto vananaamaa sa uchyate ।।
Meaning: The Sanyaasees connected to this matha who , having become free from the clutches of perpetual cycle of birth-death and rebirth , reside in the charming, lonely part of the forest, are called “Vana naamaa” Sanyaasees.।। 14 ।।
Shloka 15 :
अरण्ये संस्थितो नित्यमानन्दे नन्दने वने । त्यक्त्वा सर्वमिदं विश्वमारण्यं परिकीर्त्यते ॥ १५॥
Aranye samsthito nityamaanande nandane vane ।
tyaktvaa sarvamidam vishvamaaranyam parikeertyate ।। 15 ।।
Meaning: The Sanyaasees connected to this matha who have given up all the attachments of this world by virtue of obtaining profound penetrating knowledge of dispassion , perception and renunciation in materialistic world and reside all the time in the ‘Nandanvan ‘ forest of pleasure which is considered as the most attractive Orchard of Indra Bhavan in his own eternal form are called ‘Aaranya’ naamaa Sanyaasees.।। 15 ।।
Shloka 16 :भोगो विषय इत्युक्तो वार्यते येन जीविनाम् । सम्प्रदायो यतीनाञ्च भोगवारः स उच्यते ॥ १६॥
Bhogo Vishaya ityukto vaaryyate yena jeevinaam |
Sampradaayo yateenaancha bhogavaara sa uchyate ||
Meaning: The sound ,touch , look , taste and smell as well as the substances such as garland, sandalwood , wife etc. which are the means of expressing them are known as sensual enjoyment. That sect of the Sanyaasees which keeps the creatures away from the sensual indulgence is called ” Bhogawaar “. ।। 16।।
Shloka 17 :
स्वयं ज्योतिर्विजानाति योगयुक्तिविशारदः । तत्त्वज्ञानप्रकाशेन तेन प्रोक्तः प्रकाशकः ॥ १७॥
Svayam Jyotirvijaanaati Yogayukti vishaaradah |
tattva gnyaana prakashena tena proktah prakaashakah || 17||
Meaning: The Brahmachari who dully understands the self-illuminated Brahmaatmatattwa (ultimate reality regarding Almighty and Soul) and who is yog expert is called ‘ ‘Prakash ‘ because of his enrichment of knowledge acquired due to dedication in tattwajnaan ( knowledge of ultimate reality ). ।। 17 ।।
। 3. ज्योतिर्मठाम्नायः। Jyotirmathamnaaya
Shloka 18 :
तृतीयस्तूत्तराम्नायो ज्योतिर्नाम मठो भवेत् । श्रीमठश्चेति वा तस्य नामान्तरमुदीरितम् ॥ १८॥
Tritiyastoottaramnaaya jyotirnama matho bhavet. Shrimathashcheti vaa tasya namantarmudeeritam ॥ 18॥
Meaning: The Aamnaaya connected to the Northern direction is the third one. Its name is Jyotirmatha.Its another name is Shreematha.।। 18 ।।
Shloka 19 :
आनन्दवारो विज्ञेयः सम्प्रदायोऽस्य सिद्धिदः । पदानि तस्य ख्यातानि गिरिपर्वतसागराः ॥ १९॥
Anandvaaro vijynaeeah sampradayoasya siddhidaha.
Padaani Tasya Khyaataani Giri Parvat Saagarah ॥ 19॥
Meaning:: The sect of this Aamnaaya is ‘Aanandwaar ‘, the provider of accomplishment. The surnames ( Pada or Yogapattaa ) of the Sanyaasees connected to this matha are ‘Giri’ , ‘Parvat’ , and ‘Saagar ‘.।। 19 ।।
Shloka 20 :
बदरीकाश्रमः क्षेत्रं देवो नारायणः स्मृतः । पूर्णागिरि च देवी स्यादाचार्यस्तोटकः स्मृतः ॥ २०॥
Badarikashramah kshetram devo narayanah smritah. Purnaagiri Cha Devi Syat Acharya totakah Smritah ॥ 20॥
Meaning: : The Kshetra (region)of this matha is called Badarikaashram. Devataa (God) of this matha is known as “Narayan”. Poornaagiri ‘ is its Devi (Goddess). Its first Aacharya ( Shankaracharya) anointed by me is known as.’ Totak ‘. Who was previously called ’Pratardanaacharya,’ ।। 20।।
Shloka 21 :
तीर्थं चालकनन्दाख्यं आनन्दो ब्रह्मचार्यभूत् । अयमात्मा ब्रह्म चेति महावाक्यमुदाहृतम् ॥ २१॥
Tirthaam Chaalakanandaakhyaam Anando Brahmacharyabhoota. Ayamaatma Brahma Cheti Mahavakyamudahritam. ॥ 21॥
Meaning: Alakanandaa is its ‘Teerth’ (holy water). Its Brahmachaarees are called ‘Aanand’. The Mahaavaakya of the matha is called ” “Ayamaatmaa” ( which is embedded in Maandookopanishhat 2 associated with Atharvaveda.) ।। 21. ।।
Shloka 22 :
अथर्ववेदवक्ता च भृग्वाख्यं (ख्यो) गोत्रमुच्यते । कुरुकाश्मीरकाम्बोजपांचालादिविभागतः ।
ज्योतिर्मठवशा देशा उदीचीदिगवस्थिताः ॥ 22॥
Atharvaveda vakta cha bhrigvaakhyo gotramuchyate. Kuru Kashmira, Kamboja, Paanchaladi Vibhagatah . Jyotirmath vashaa Desha Udeecheedigavasthitah ॥ 22॥
Meaning: The Veda of this matha is named ‘Atharvaveda ‘. its Brahmachaaree called ‘Aanand’ is recognised as pravaktaa (speaker) of Atharvaveda. Its ‘Gotra’ (Sect) is ‘Bhrigu ‘.The areas under its jurisdiction are Kuru (Hastinapur- kurukshetra), Kashmir , Kaamboj( Haryana and north west part of Uttar Pradesh), Paanchaal (Punjab), and other Northern part.।। 22.।।
Shloka 23 :
वासो गिरिवने नित्यं गीताध्ययनतत्परः । गंभीराचलबुद्धिश्च गिरिनामा स उच्यते ॥ 23॥
Vasoh girivane nityam geetadhyayanatatparah, Gambheeraachala buddhishcha Giri naama sa uchyate ॥23॥
Meaning: Those Sanyaasees who reside in Giri, the mountain of small size and the forest , who are always ready to study Geeta and who are endowed with serious and stable mind , should be considered as Girinaamaa Sanyaasees connected to Uttaraamnaaya Matha.।। 23 ।।
Shloka 24 :
वसन् पर्वतमूलेषु प्रौढज्ञानं विभर्ति यः । सारासारं विजानाति पर्वतः परिकीर्त्यते ॥ 24॥
Vasan Parvatamooleshu Praudhagyanam Vibharti Yah. Sarasaram Vijaanati Parvatah Parikirtyate ॥ 24॥
Meaning: The Sanyaasee who lives at the bottom of the mountain or in the valley, is rich in experience in adulthood , is perfect in the science of essence and futility is ‘ popular by the name of ‘ Parvat ‘. ।। 24 ।।
Shloka 25 :
तत्त्वसागर गम्भीर ज्ञानरत्नं परिग्रहः । मर्यादां वै न लङ्घयेत सागरः परिकीर्त्यते ॥ 25॥
Tattvah Sagar Gambhir Gyan Ratnam Parigrahah, Maryaadaam Vai Na Langhyeta Sagarh Parikirtyate ॥ 25॥
Meaning : The Sanyaasee who collects gems of knowledge from deep ocean of essence ( as gem is collected from ocean of gems which is supposed to be the womb of gems) and remains dignified like ocean is famous by the name ‘ Saagar ‘.।। 25।।
Shloka 26 :
आनन्दो हि विलासश्च वार्यते येन जीविनाम् । सम्प्रदायो यतीनां चानन्दवारः स उच्यते ॥ 26॥
Anando hi vilasasch varyate yen jeevinam. Sampradayo Yatinam Chanandwarah Sa Uchyate ॥ 26॥
Meaning: In the context under consideration, the enjoyment of materialistic world is considered as ‘Aanand’ (pleasure , luxury ). The sect of the Sanyaasees which prevents people from attachments and inclination towards materialistic enjoyment is called ‘Aanandawaar’.।। 26।।
Shloka 27 :
सत्यं ज्ञानमनन्तं यो नित्यं ध्यायेत तत्त्ववित् । स्वानन्दे रमते चैव आनन्दः परिकीर्त्यते ॥ 27॥
Satya Gyanmanantam Yo Nityam Dhyayet Tattvavit. Swanande Ramte Chaiva Anandah Parikirtyate ॥ 27॥
Meaning: The Tattwagya Brahmchaaree (philosopher) who always meditates the Brahma (the Almighty) which is known as ‘Satyam'(who always remains unchanged and hence truth) , ‘Gyaanam'(the ultimate wisdom) and ‘Anantam’ (Endless , never ending) and remains always ‘Nimagna’ (submerged ,immersed) in pleasure of his own real Roopam (Form) is called ‘Aananda’.।। 27 ।।
4. शृङ्गेरी मठाम्नायः । Sringeri Mathamnaya ।
Shloka 28,29 :चतुर्थो दक्षिणाम्नायः शृङ्गेरी तु मठो भवेत् । सम्प्रदायो भूरिवारो भूर्भुवो गोत्रमुच्यते ॥ 28॥
( चतुर्थो दक्षिणस्यां च शृङ्गेर्यां शारदामठ:)
मलहानिकरं लिङ्गं विभाण्डकसुपूजितम् | यत्रास्ते ऋषयशृङ्गस्य महर्षेराश्रमो महान् || 29||
Chaturtho dakshinaamnaaya shringeri tu matho bhavet | sampradaayo bhoorivaro bhurbhuvao gotramuchyate || || Malhanikaram lingam vibhandakasupoojitam | yatraaste rushya shrungasya maharsherashramo mahan || ,
Meaning: The Aamnaaya connected to the western direction , situated in Ramkshetra is the fourth one where there is the Shivaling well-worshiped by Maharshi Vibhaandak and cleanser of scum and where there is Great Aashram of Maharshi Rishhya Shringa . The name of this Aamnaay is Shringeri – Shaardaa math. Its sect is ‘ Bhooriwaar ‘ and its ‘gotra’ (Sect) is Bhoorbhuvah ‘.।। 28, 29 ।।
Shloka 30 :
पदानि त्रीणि ख्यातानि सरस्वती भारती पुरी । रामेश्वराह्वयं क्षेत्रमादिवाराहदेवता ॥ 30 ॥
padani treeni khyatani Saraswati Bhaarati Puri | Rameshwarahvayam kshetramaadivaaraahadevataa || 30||
Meaning: The ‘pada’ or ‘Yogapatta’ (Surnames) of the ‘ Sanyaasees connected to this matha are ‘ Saraswati’, ‘ Bharati :’ and ‘ Puri’. Its Kshetra is ‘Rameshwaram.’ Its Devataa(God) is ‘Aadiwaaraah’.।। 30 ।।
Shloka 31 :
कामाक्षी तस्य देवी स्यात् सर्वकामफलप्रदा । हस्तामलक आचार्यस्तुङ्गभद्रेति तीर्थकम् ॥ 31 ॥
( पृथ्वीधराह्व,आचार्य: तुङ्गभद्रेति तीर्थकम् )
kaamaakshee tasya devee syaat sarvakaamaphalapradaa | mastaamalaka aachaaryastungabhadreti teerthakam || ( pruthveedharaahva aachaarya: tungabhadreti teerthakam | || 31 ||
Meaning: The Devi (Goddess) of this matha is ‘Kaamaakshee’ who fulfils all sorts of desires of the devotees. It’s first Aacharya or the Shankaracharya anointed by me is ‘Hastaamalaka.The ‘Teertha’ (holy water) of this matha is ‘Tungabhadra’.।। 31 ।।
Shloka 32:
चैतन्याख्यो ब्रह्मचारी यजुर्वेदस्य पाठकः । अहं ब्रह्मास्मि तत्रैव महावाक्यं समीरितम् ॥ 32 ॥
chaitanyaakhe brahmachaaree yajurvedasya paathaka: | aham brahmashmee tatraiva mahaavaakyam sameeritam | || 32 ||
Meaning : The ” Brahmachaarees ‘ of this matha are called’ Chaitanya ‘ who are ‘Swaadhyaayees ‘(those who regularly study and meditate) of ‘Yajurveda’. The Mahaavaakya of this matha is “Aham Brahmaasmi”(अहं ब्रह्मास्मि) which is included as verse 1.4.10 in the ‘Brihadaaranyakopanishhat’ related to Yajurveda. ।। 32 ।।
Shloka 33 :
आन्ध्र द्रविड कर्णाट केरलादिप्रभेदतः । शृङ्गेर्यधीना देशास्ते ह्यवाचीदिगवस्थिताः ॥ 33॥
Andhra Dravida karnata keralaadiprabhedatah |
shrungeryadheenaa deshaaste hyavaacheedigavasthitaah ||
Meaning: The territorial area of the Southern part of the country namely Andhra, Dravid , karnatak, keral etc. is under the jurisdiction of Shringeri matha.।। 33।।
Shloka 34 :
स्वरज्ञानरतो नित्यं स्वरवादी कवीश्वरः । संसारसागरासारहन्ताऽसौ हि सरस्वती ॥ 34॥
svaragnyanarato nityam svaravaadee kaveeshwarah |
samsaara saagaraasaarahantaasau hi saraswati ||
Meaning : The Sanyaasee of this matha who is engaged in yaugik science of sound and *apnea, is capable of reciting Veda with appropriate sound , is excellent among the poets and is capable of stopping the continuous flow of world ocean is called ‘ Saraswati ‘.।।34।।
Shloka 35 :
विद्याभरेण सम्पूर्णः सर्वभारं परित्यजन् । दुःखभारं न जानाति भारती परिकीर्त्यते ॥ 35॥
Vidyaabharane sampoorna sarvabhaaaram parityajan |
duhkha bhaaram najaanaati bhaarati parikeertrtyate ||
Meaning : The Sanyaasee of the matha who is well versed in all varieties of learning, who has given up all sorts of psychosis like desire , lust etc. and the appetite giving rise to perversion , who is unfamiliar with pressure of sorrow ie. who does not ever feel any type of pain or sorrow is called Bharati.।। 35।।
Shloka 36 :
ज्ञानतत्त्वेन सम्पूर्णः पूर्णतत्त्वपदे स्थितः । परब्रह्मरतो नित्यं पुरीनामा स उच्यते ॥ 36॥
Gnyantatvena sampoornah poornatattva pade sthitah |
parabrahma rato nityam puri naamaa sa uchyate ||
Meaning : The Sanyaasee who is complete with ” Gyaan Tattwa ” or the essence of knowledge and who is situated in ‘purnatattwapad’ or the essence of completeness known as ‘ Pratyagaatmaa’ and who is always engaged in the study and investigation regarding ‘ ‘Pratyagaatmaa’ as of the same form as the ‘ ‘Parabrahma’ , is popular by the name of ‘ Puri Sanyaasee’ .।। 36 ।।
Shloka 37:
भूरिशब्देन सौवर्ण्य वार्यते येन जीविनाम् । सम्प्रदायो यतीनां च भूरिवारः स उच्यते ॥ 37॥
Bhoori shabdena sauvarnyam vaaryate yena jeevinaam |
sampradayo yateenaam cha bhoorivaarah sa uchyate ||
Meaning : The sect of the Sanyaasees by which prevents people from collecting gold etc. which are the root of perversion is called ‘ Bhooriwaar sampradaay’.।। 37 ।।
Shloka 38:
चिन्मात्रं चैत्यरहितमनन्तमजरं शिवम् । यो जानाति स वै विद्वान् चैतन्यं तद्विधीयते ॥ 38॥
(चतुर्थो दक्षिणस्यां च श्रुङ्गेर्यां शारदामठ: )*
Chinmatram chaitanya rahitamanantaramajaram shivam | yo jaanaati sa vai vidvaan chaitanyam tadvidheeyate |
Meaning : The Brahmachaaree that understands ”Shiva’ who is everlasting, immortal, fully conscious, free from all mundane affairs, is really a scholar and the name ” Chaitanya” is very appropriate for such Brahmachaaree’.।। 38 ।।
Sheshhamnaaya
Shloka 39 :
मर्यादैषा सुविज्ञेया चतुर्मठविधायिनी | तामेतां समुपाश्रित्य आचार्याः संप्रतिष्ठिताः
maryadaisha suvignyeya chaturmathavidhayini | tametam samupashritya aacharyah sampratishthitah ||39||
Meaning: This maryaadaa (the principle) which is to govern the vidhaan ( rules, the working system) of all the four mathas is to be properly understood by the rulers, Aachsaryas and the learned ones. The Aacharyas have been anointed on the Chaturaamnaaya Chatushhpeetha (the four peethaas in the four directions) totally according to this which is in agreement with Shruti (veda), Smriti, Puran , Itihaas (history ) and Neetishastra (ethics).।। 39 ।।
Shloka 40 :
अथोर्ध्वं शेष आम्नायास्ते विज्ञानैक विग्रहाः | पञ्चमस्तूर्ध्वं आम्नायः सुमेरु मठ उच्यते | संप्रदायो अस्य कशी स्यात् सत्यज्ञानाभिधे पदे ||
athordhvam shesh aamnayaste vignyanaik vigrahaah | panchamasturdhvam aamnayah sumeru math uchyate | sampradayo asya kashi syat satyagnyanabhidhe pade |
Meaning : After describing the four Aamnaaya mathas established on the basis of directions on geographical level, one extra Aamnaaya matha, viewed as science , is described.This fifth Aamnaaya is the Urdhwaamnaaya matha ( matha in the vertically upward direction) which is called ‘ Sumeru. Its sect is Kaashi. The Yogapatta or the surnames of the Sanyaasees connected to this matha are ‘Satya’ and ‘Gyaan’.।। 40 ।।
Shloka 41:
कैलासः क्षेत्रमित्युक्तः देवतास्य निरञ्जनः | देवी माया तथाचार्य ईश्वरो अस्य प्रकीर्तितः ||41||
kailasah kshetramityuktah devtasya niranjanah | devi maaya tathacharya ishvaro asya prakirtitah
Meaning: The territory of this matha is called ‘Kailash’.’Niranjan’ is its devataa. It’s Devi is ‘Maayaa’. Its Aacharyas is called ‘Eeshwar’.।। 41।।
Shloka 42 :
तीर्थं तु मानसं प्रोक्तं ब्रह्मतत्वाहिग्रहि तत् | तत्र संयोग मात्रेण सन्यासं समुपाश्रयेत्||42||
tirtham tu manasam proktam bramatatvahigrahi tat | tatra sanyog matren sanyasam samupashrayet ||
Meaning: Its Teertha is :Maanasa’ which is inbuilt in Brahmatattwa in immersed form. As soon as a person happens to come in its contact,he becomes endowed with Sanyaas possible by renunciation of ignorance (Awidyaa), lust(,Kaam), performance (karma).।।42 ।।
Shloka 43:
सूक्ष्मवेदस्य वक्ता च तत्र धर्मं समाचरेत् । षष्ठ: स्वात्माख्य आम्नायः परमात्मा मठो महान् ॥ 43॥
sukshmvedasya vakta ch tatra dharmam samacharet . shashth: svatmakhya aamnayah paramatma matho mahan ॥
Meaning: The name of the sixth Aamnaaya is ‘Swaatmaa’. The great Matha is named ‘Parmatma’.The brahmchari (celibate) of this Aamnaaya (matha) is the ‘Vaktaa'(studier, studious, preacher) of the Sookshmaveda (micro veda) known as Upanishhat which is the top most part of Vedas with Onkaar, the seed of the Ved. Practice of the Moksh Dharma, (the Dharm leading to moksh, liberation) should be conducted there.।। 43 ।।
Shloka 44 :
सत्त्वतोषः सम्प्रदायः पदं योगमनुस्मरेत् । नभः सरोवरं क्षेत्रं परहंसोऽस्य देवता ॥ 44 ॥
sattvatoshah sampradayah padam yogamanusmaret . nabhah sarovaram kshetram parahanso̕sya devta ॥
Meaning : Its sect is named ‘Sattwatoshha'(gratification easily available through equanimity). The ‘pada'(title or surname related to Sannyaas is named ‘Yoga ‘.Its territory is ‘Nabhah Sarovar’.Its God is ‘Paramahansa.।। 44 ।।
Shloka 45 :
देवी स्यान्मानसी माया आचार्यश्चेतनाह्वयः । त्रिपुटीतीर्थमुत्कृष्टं सर्वपुण्यप्रदायकम् ॥ 45 ॥
devi syanmanasi maaya aacharyaschetnahvayah . triputitirthamutkrushtam sarvapunyapradayakam ॥
Meaning : The Goddess of this Aamnaaya is ‘ Maansi Maya’. It’s Aacharya is named Chetan.Its Excellent tirth (pilgrimage) is named ‘Triputi’ which is giver of every type of punya (virtues).।। 45 ।।
Shloka 46:
भव–पाशविनाशाय संन्यासं तत्र चाश्रयेत् । वेदान्तवाक्यवक्ता च तत्र धर्मं समाचरेत् ॥ 46॥
bhav-pashavinashay sanyasam tatra chashrayet . vedantavakyavakta ch tatra dharmam samacharet ॥
Meaning : With an intention of destroying the bondage of the worldly affairs one should take shelter of renunciation (Sanyaas) here. While delivering discoure on Vedantawaakyaa (the verses and passages of Vedant), it’s brahmacharees should accordingly follow the Dharm’Sham’ etc.।। 46 ।।
Shloka 47 :
सप्तमो निष्कलाम्नायः सहस्रार्कद्युतिर्मठः । सम्प्रदायोऽस्य सच्छिष्यः श्रीगुरोः पादुके पदे ॥ 47॥
saptamo nishkalaamnayah sahasraarkadyutirmathah . sampradayo̕sya sacchhishyah shriguroh paduke pade ॥
Meaning : The seventh Aamnaaya is Nishhkalaamnaaya. The name of the Matha (monastery) is Sahasraarkadyuti. Sat-Shishhya is its sect. The very both Paadukaas (footwears) of Shree Guru are the surnames (posts ) of its monks ।। 47 ।।
Shloka 48 :
तत्रानुभूतिः क्षेत्रं स्याद् विश्वरूपोऽस्य देवता । देवी चिच्छक्तिनाम्नी हि आचार्यः सद्गुरुः स्मृतः ॥ 48॥
tatranubhutih kshetram syad vishvarupo̕sya devta . devi chicchhaktinamni hi aacharyah sadguruh smrutah ॥
Meaning : Cognition is its field. Vishvarupa is its deity. Its goddess is named Chit-Shakti. Sadguru himself has been called its Acharya.।। 48 ।।
Shloka 49:
सच्छास्त्रश्रवणं तीर्थं जरामृत्युविनाशकम् । पूर्णानन्दप्रसादेन संन्यासं तत्र चाश्रयेत् ॥ 49॥
sacchhastrashravanam tirtham jaramrutyuvinashakam . purnanandprasaden sanyasam tatra chashrayet ॥
Meaning : Its pilgrimage is listening to the immortal (true =that which never changes) scriptures; which is the preventive of old age and death. One should take totally blissful renunciation here with the blessings of Poornaananda.।। 49 ।।
3. मठाम्नाय – महानुशासनम् । Mathaamnaaya–Mahaanushaasanam
Shloka 50 :
उत्काश्चत्वार आम्नाया यतीनां हि पृथक् पृथक् | ते सर्वे चतुराचार्य नियोगेन यथाविधि ॥ 50.1॥
आम्नायाः कथिता ह्येते यतीनाञ्च पृथक् पृथक् । ते सर्वैश्चतुराचार्यैर्नियोगेन यथाक्रमम् ॥ 50.2॥
utkaschatvar aamnaya yatinam hi pruthak pruthakru | te sarve chaturacharya niyogen yathavidhi || 50.1||
aamnayah kathita hyete yatinanch pruthak pruthak . taih sarvaischaturacharyairniyogen yathakramam ॥ || 50.2||
Meaning : The four Aamnaayas of the Sanyaasees in respect of their geographical aspects have been described separately .They are to be managed by the four Aachaaryas in the manner as determined by me. The four Aachaaryas established there are to be Regulated / appointed and managed in the way determined by me.।।50.1।।
They are to be attentively engaged in compliance of their own Dharma (pious religious duty). They are to be suitably governed if they do not discharge their responsibility as expected or if they behave contrary to the established way of functioning. They should always move around in the area according to the system of Sanyaas Dharm and other rules- regulations determined by me.।। 50.2।।
Shloka 51:
प्रयोक्तव्याः स्वधर्मेषु शासनीयास्ततोऽन्यथा ।कुर्वन्तु एव सततमटनं धरणीतले ॥ 51 ॥
prayoktatavyah svadharmeshu shasaniyastato̕nyatha .kurvantu eva satatamatanam dharanitale ॥
Meaning : They are to be attentively engaged in compliance of their own Dharma (pious religious duty). They are to be suitably governed if they do not discharge their responsibility as expected or if they behave contrary to the established way of functioning. They should always move around in the area according to the system of Sanyaas Dharm and other rules- regulations determined by me.।। 51।।
Shloka 52:
विरुद्धाचरणप्राप्तावाचार्याणां समाज्ञया । लोकान् संशीलयन्त्यैव स्वधर्माप्रतिरोधतः ॥ 52 ॥
viruddhacharanapraptavacharyanam samajnaya . lokaan sanshilayantyaiv svadharmaapratirodhatah ॥
Meaning : They (the Aachaaryas) should always keep eyes on the people of their authorised Regions to ensure that people do not behave contrary to dharma.They should always wander around their authorised areas with a view to make people behave not against their own Dharma but according to the provisions of their Dharma.।।52।।
Shloka 53:
स्व-स्वराष्ट्रप्रतिष्ठित्यै सञ्चारः सुविधीयताम् । मठे तु नियतो वास आचार्यस्य न युज्यते ॥ 53॥
sva-svarashtrapratishthityai sancharah suvidhiyatam . mathe tu niyato vas aacharyasya na yujyate ॥
Meaning : For making their region well established they should continue moving around in the Regions in accordance with Parivraajak Dharma. Staying continuously in the Matha is not appropriate for the Aachaaryas.।।53।।
Shloka 54:
वर्णाश्रमसदाचारा अस्माभिर्ये प्रसाधिताः । रक्षणीयाः सदैवैते स्व-स्व भागे यथाविधि ॥ 54॥
varnashramasadachara asmabhirye prasadhitah . rakshaniyah sadaivaite sva-sva bhage yathavidhi ॥
Meaning : Approval and Restoration of the principles (maryaadaas)
determined by the great saints ‘Manu’ etc.have also been given by us in our commentary books (Bhaashhya Granthas) and Dissertation books (Prakaran Granthas). The virtues regarding Varnashram (the four classifications of the society and the four stages in life in order of age) which have been well established by us have always to be precisely protected by the Acharya in their own respective areas.।। 54 ।।
Shloka 55:
यतो विनष्टिर्महती धर्मस्यास्य प्रजायते मान्द्यं सन्त्याज्यमेवात्र दाक्ष्यमेव समाश्रयेत् ॥ 55॥
yato vinashtirmahati dharmasyasya prajayate mandyam santyajyamevatra dakshyamev samaashrayet ॥
Meaning : Vaidik Arya Dharm is combined form of saamaanya Manav Dharm ( general human Dharm) namely panchsheel including non-violence etc. , specific Varnaashram Dharm and moksha Dharm. Although this is very beneficial for everybody all the time and everywhere but because of conspiracy of those who can foresee only up to very short period of time this is being erased very badly. In such situations following only the efficient way of conduct is expected to be adopted leaving behind the short sighted thinking and movement which is worth omission.।। 55 ।।
Shloka 56:
परस्परविभागे तु न प्रवेशः कदाचन । परस्परेण कर्तव्या ह्याचार्येण व्यवस्थितिः ॥ 56॥
parasparavibhage tu na praveshah kadachan . parasparen kartavya hyacharyen vyavasthitih ॥
Meaning : No Aacharya should trespass into the territorial jurisdiction of another Aacharya which has already been divided among them by me with intention of encroachment. The Aacharyas should find out solution of any adverse situation through harmonious dialogue among themselves which should be in accordance with Dharma.।। 56 ।।
Shloka 57:
मर्यादाया विनाशेन लुप्येरन्नियमाः शुभाः । कलहाङ्गारसम्पत्तिर तस्तां परिवर्जयेत् ॥ 57॥
maryadaya vinashen lupyeranniyamaah shubhah . kalahaangarasampattir tastam parivarjayet ॥
Meaning : End of entire auspicious provisions and increase in quarrel everywhere are sure to take place by deletion of Veda-agreed, Dharma-protecting dignity. Therefore the quarrel arising because of deletion of provisions indicating dignity must be abandoned.।। 57।।
Shloka 58:
परिव्राडार्यमर्यादां मामकीनां यथाविधि । चतुष्पीठाधिगां सत्तां प्रयुञ्ज्याच्च पृथक् पृथक् ॥ 58॥
parivradaryamaryadam maamakinam yathavidhi. chatuspithaadhigaam sattam prayunjyach pruthak pruthak ॥
Meaning :Compliance of excellent reputation ( shreshth maryaadaa) established by me should properly be carried out and at the same time existence and authority of all the four Peethas should separately be maintained precisely. ।। 58 ।।
Shloka 59:
शुचिर्जितेन्द्रियो वेद वेदाङ्गादिविशारदः । योगज्ञः सर्वशास्त्राणां स मदास्थानमाप्नुयात् ॥ 59॥
shuchirjitendriyo ved-vedangadivisharadah . yogajnah sarvashastranam sa madasthanamaapnuyat ॥
Meaning : Only the person with these qualities “Purity of life and character” ( internal and external purity), who conquered the scenes with vairagya ( Shama, Damadi qualities) , well versed in Vedas Rigveda etc. Master in all Shaastraas and all wings of Vedas ( along with Vedanga and Siksha, Kalpa etc. ) , Yogagnyah and penetrating in Yama, Niyama etc. Ashhtaanga yoga, can become, can be anointed as the Head Acharya of the Peethas established by me.।। 59 ।।
Shloka 60:
उक्तलक्षणसम्पन्नः स्याच्चेन्मत्पीठभाग् भवेत् । अन्यथारूढपीठोऽपि निग्रहार्हो मनीषिणाम् ॥ 60 ॥
Uktalakshanasampanna saycchenmapeethabhaag bhavet | anyathaarudhapeethopi nigrahaarho maneeeshinaam ||
Meaning :
If the person is endowed with the above qualities mentioned earlier above , can adorne, can sit, can occupy, he can be anointed in my peetham, the Peetha established by me, otherwise not. However, if a person devoid of the above qualities occupies the Peetha or trying to occupy illegally then such an unauthorized, unqualified person should be dethroned, He should be expelled by “Manishis” authorized and competent scholars, Vidwan, Wise people, Saints Vidwat Parishad who are Pakshadhr of truth, impartiality and Dharma. ।। 60 ।।
Shloka 61:
नजातु मठमुच्छिन्द्यादधिकारिण्युपस्थिते । विघ्नानामपि बाहुल्यादेष धर्मः सनातनः ॥ 61॥
najatu mathamucchhindyadadhikarinyupasthite . vignanamapi bahulyadesh dharmah sanatanah ॥
Meaning : The illustrious tradition of the mathas should in no case be rejected under any pretext even when a otherwise competent person is available. In the situation of multiplicity of obstacles also this dignity of the mathas must be complied with efficiently after resolving the problem. This is Sanaatan Dharm. The tradition of the matha should not break when the qualified person is present. This is an eternal religious principle despite the abundance of obstacles ||61||
Shloka 62:
अस्मत्पीठसमारूढः परिव्राडुक्तलक्षणः । अहमेवेति विज्ञेयो यस्य देव इति श्रुतेः ॥ 62 ॥
asmatpithasamarudhah parivraduktalakshanah . ahmeveti vignyeyo yasya dev iti shruteh ॥
Meaning :The Sanyaasees possessing the above mentioned charecteristics and anointed on the peetha established by me are accredited as Shiva like me or in other words, the Shiva Himself ( according to the statement appearing in ‘ Shwetaashwataropanishhat 6.23 ‘ meaning that devotion in ‘ Guru ‘ is equal to devotion in ‘Parmeshwar’).||62||
Shloka 63:
एक एवाभिषेच्यः स्यादन्ते लक्षणसम्मतः । तत्तत्पीठे क्रमेणैव न बहु युज्यते क्वचित् ॥ 63॥
eka evaabhishechyah syadante lakshanasammatah . tatatpithe kramenaiv na bahu yujyate kvachit ॥
Meaning : On the demise ( Brahmassiddhi, ) of the Sannyaasee anointed on any peetha“only one” Sannyaasi rich in above mentioned characteristics qualities with pure character “Vipra” Sanyasi should be anointed on that peetha. It is totally improper, prohibited to anoint more than one Sanyaasees on one peetha. There cannot be 2 heads or Peethadhipatis or Shankarachayas of a single peetha, more than one Sanyasi anointing or appointing completely “forbidden,” ।। 63 ।।
Shloka 64:
सुधन्वनः समौत्सुक्यनिवृत्यै धर्म हेतवे । देवराजोपचारांश्च यथावदनुपालयेत् ॥ 64॥
sudhanvanah samautsukyanivrutyai dharm-hetave . devarajopacharanshch yathavadanupalayet ॥
Meaning : For resolving King Sudhanwaa’s curiousity and with the intention of protecting ‘dharm’ different ” upachaars ” like Chhatra etc. of Devendra (king of the gods) which are appropriate for the great king should be adopted according to the manner agreeable to Vedaas and should be followed properly.।।64 ।।
Shloka 65:
केवलं धर्ममुद्दिश्य विभवो बाह्यचेतसाम् । विहितश्चोपकाराय पद्मपत्रनयं व्रजेत् ॥ 65॥
kevalam dharmamudrishya vibhavo bahyachetasam . vihitaschopakaray padmapatranayam vrajet ॥
Meaning : Acceptance, utilization and appropriation of assets is proper only for helping extrovert people with the spirit of accumulating Dharma in them and not for spreading sentimentality related to any subject matter. Pursuing the example of unattachment of Soul (aatmaa) the Sanyaasees should remain unattached just as the Lotus-leaf remains isolated from water. ।। 65।।
Shloka 66:
निर्णयोsसौ सुविज्ञेयश्चतुष्पीठाधिकारिणा | नात्र व्यत्यय आदेय: कदाचिदपि शीलिना ॥ 66 ॥
nirnayossau suvignyeyaschatuspithaadhikarina | natra vyatyaya adeya: kadachidapi shilina ||
Meaning :This decision should be well known to all the four knowledgeable Acharyas of the four Peethas. It is not approproiate for them to adopt any conduct contrary to this even in adverse circumstances.
Shloka 67:
मठाश्चत्वार आचार्याश्चत्वारश्चधुरन्धराः । सम्प्रदायाश्च चत्वार एषा धर्मव्यवस्थितिः ॥ 67॥
mathaschatvar aacharyaschatvaraschadhurandharah . sampradayaasch chatvar esha
dharmavyavasthitih ॥
Meaning : There are only four mathas established by me. The top- most- grade Aacharyas are also four only. Accordingly the sects Sampradaya are also four only. This is the dignity connected with chaturaamnaaya Chatushhpeetha ie. four Shankaracharya peethas in the four directions. ॥ 67॥
Shloka 68:
सुधन्वाहिमहाराजस्तदन्ये च नरेश्वराः । धर्मपारम्परीमेतां पालयन्तु निरन्तरम् ॥ 68॥
sudhanvahimaharajastadanye ch nareshvarah . dharmaparamparimetam palayantu nirantaram ॥
Meaning : This decision is worth knowing by the authentic knowledgeable Aachaaryas (Shankaracharyas) of the four mathas. Virtuous Aacharyas are not expected to follow opposite behaviour even in difficult situations. ॥ 68 ॥
Shloka 69:
चातुर्वर्ण्य यथायोग्यं वाङ्मनः कायकर्मभिः । गुरोः पीठं समर्चेत विभागानुक्रमेण वै ॥ 69 ॥
chaturvarnya yathayogyam vadyanah kayakarmabhih . guroh pitham samarchet vibhaganukramen vai ॥
Meaning : It is obligatory not only on the part of the maneeshhees (thoughtful saints) connected to Vyaas peetha and Raj peetha but of all persons belonging to the four Varnas ( the four different classes of Sanaatan system) that they should all support and worship their respective Guru’s Peetha in appropriate way sequentially through functions of heart (man) , voice (vaani) and body (shareera) . || 69||
Shloka 70:
धरामालम्ब्य राजानः प्रजाभ्यः करभागिनः । कृताधिकारा आचार्या धर्मतस्तद्वदेव हि ॥ 70॥
dharamalambya rajanah prajabhyah karabhaginah . krutadhikara aacharya dharmatastadvadev hi ॥
Meaning : While marching ahead patiently on the path of righteousness Implementation of the rules related to making common people follow the path of righteousness is appropriate not only for the Shankaracharyas only rather the king Sudhanwaa and other Kings should also continuously follow this Sanatan Dharm.।। 70।।
Shloka 71:
धर्मो मूलं मनुष्याणां स चाचार्यावलम्बनः । तस्मादाचार्यसुमणेः शासनं सर्वतोऽधिकम् ॥ 71॥
dharmo mulam manushyanam sa chaacharyavalambanah . tasmadacharyasumaneh shasanam sarvato̕dhikam ॥
Meaning : The root of the people is Dharma and that depends on the Aachaaryas ( who perform the functions of nursing and giving discourse). Therefore ruling of the great Aachaaryas is the best of all rulings,
Shloka 72:
तस्मात् सर्वप्रयत्नेन शासनं सर्वसम्मतम् । आचार्यस्य विशेषेण ह्यौदार्यभरभागिनः ॥ 72॥
tasmat sarvaprayatnen shasanam sarvasammatam . aacharyasya visheshen hyaudaryabharabhaginah ॥
Meaning : As a king has right to take tax from the people of his Kingdom for the security of the border of his state as well as for the welfare of the subjects of his Kingdom in the same way an Aacharya possesses right to take tax from the people of his territory with a view to protecting the bridge of ‘Shruti'(Vedas) which should be in accordance with rightiousness (Dharma ) and financial status of the people. ||72||
Shloka 73:
आचार्याक्षिप्त दण्डास्तु कृत्वा पापानि मानवाः । निर्मलाः स्वर्गमायान्ति सन्तः सुकृतिनो यथा ॥ 73॥
aacharyakshipt dandaastu krutva papani manavaah . nirmalah svargamayanti santah sukrutino yatha ॥
Meaning : Those people who commit sin also become sinless after being punished by the Aacharya and they also go to heaven in the same way as Sukarmaa virtuous people go. The ruling acceptable to everyone that is the ruling of the Aacharya should be complied with in every respect especially of the Aacharya who is generous of very high order.।। 73 ।।
Shloka 74:
इत्येवं मनुरप्याह गौतमोऽपि विशेषतः । विशिष्टशिष्टाचारोऽपि मूलादेव प्रसिध्यति ॥ 74 ॥
ityevam manurapyah goutmo̕pi visheshatah . vishishtashishtacharo̕pi muladev prasidhyati ॥
Meaning : Manu also has said this and specially Gautam also has thoroughly demonstrated this fact that the special etiquette also gets popularity through its root only. The meaning is that Dharm carried out and coordinated by the benevolent people becomes etiquette and the etiquette becomes behaviour of the common people. Therefore efforts should certainly be made that the Dharm popular due to promotion by the pious Aaacharya and the king should become people ‘s life . ।। 74 ।।
Shloka 75:
तानाचार्योपदेशांश्च राजदण्डांश्च पालयेत् । तस्मादाचार्यराजानावनवद्यौ न निन्दयेत् ॥ 75॥
tanacharyopadeshanshch rajdandaanshch palayet . tasmadacharyarajanavanavadyau na nindayet ॥
Meaning :The sermon of the Aachaarya and scepter of the king are the protectors of the subjects. The highest importance of the Acharya and the king is certainly recognised for the conservation. Therefore the Dharmachaarya, the protector of the Dharma and the king, the protector of the subjects are innocent and blameless and hence they should not be blamed.।। 75 ।।
Shloka 76:
धर्मस्य पद्धतिह्येषा जगतः स्थितिहेतवे । सर्ववर्णाश्रमाणां हि यथाशास्त्रं विधीयते ॥ 76॥
dharmasya paddhatihyesha jagatah sthitihetave . sarvavarnashramanam hi yathashastram vidhiyate ॥
Meaning :This is the system of righteousness. This is the cause of existence of the universe or in the other words, the very existence of the universe rests on this. Keeping this in view it has been composed and prepared for the protection of Sanatan Varnaashram Dharm after deep study and investigation of Shruti, Smrithi, Puraan, History and Ethics. This is worth compliance for both the Aachaarya and the king. ।। 76 ।।
Shloka 77:
कृते विश्वगुरुर्ब्रह्मा, त्रेतायां ऋषि सत्तमः । द्वापरे व्यास एव स्यात् कलावत्र भवाम्यहम् ॥ 77॥
krute vishvagururbrama tretayamrushisattamah . dvapare vyas eva syat kalavatra bhavaamyaham ॥
Meaning : In Satyayuga the Brahmaa himself was the Vishwaguru (the teacher of the world). In Tretaa the Vishhnu, and in Dwaapar the Vyaasdeva were the Vishwagurus.In this Kaliyuga I ( the Shankaraachaarya ) am the Vishwaguru. ।। 77 ।।
॥ इति श्री पूज्य श्री गोविन्दभगवत्पाद शिष्य:
जगद्गुरु श्री आद्य शङ्कराचार्य कृत मन्मठाम्नाय महानुशासनं सम्पूर्णम् ॥
Iti Sri Govindabhagavatpada Shishyah Jagadguru Shri Adi Shankarahaya Bhagavtpada Kruta Mathamnaya Mahanushasanam Sampoornam,
