ShrI sarvamoola Adi-Antya shlokas Meanings Part3

English meanings by Shri Keshava Rao Tadipatri

Paining by Smt.Vani Rao, Baton Rouge,LA

ShrI hari vAyu gurubhyo namaha

 ShrI sarvamoola grantha written by shrimad Anandatheertha bhagavatpada

26. shrI gItA tAtparyam.h

{Adi}

samastaguNasaMpUrNaM sarvadoshhavivarjitam.h |
nArAyaNaM namaskR^itya gItAtAtparyamuchyate || 1||

padachchheda and meaning :

samasta = all the (infinite number of); 

guNa = auspicious qualities;

saMpUrNaM = infinitely complete; 

sarva doshha vivarjitam.h = totally devoid of all the flaws; 

nArAyaNaM = to Lord Narayana; 

namaskR^itya = after bowing; 

gItA tAtparyam = the essence of Gita; 

uchyate = will be told.

Shrimad Acharya will tell the essence of Gita after bowing to Lord Narayana, who is infinitely complete with all the auspicious qualities and totally devoid of all the flaws.

"tatparya" means giving more importance to ghattartha (the summary of each instance) rather than to pratipadartha (word by word meaning).

Bhashya will give more importance to word by word meaning. This work is called "tatparya nirNaya" because its purpose is to give the quint essence of Gita along with visheshha prameyas. "samasta" signifies the infiniteness in the numver of auspicious qualities. The prefix "sam" in "sampUrNa" signifies that in eachquality, the Lord is infinite. The prefix "vi" in "vivarjita" signifies that the Lord is devoid of all the flaws always (from anAdi). From these two, all supremacy of the Lord is indicated and All the gods get their powers (like Vighneshvara getting the power of removing obstacles) from Lord Hari only. Though Acharya will not be affected with obstacles, just to show the way to his disciples, he bows to Lord Narayana in this Mangalacharana shloka.

{antya}

namaste vAsudevAya preyasAM me priyottama |
samastaguNasaMpUrNa nirdoshhAnanda dAyine || 1||

padachchheda and meaning :

namaste = I bow to you; 

vAsudevAya = Lord Vasudeva; 

me preyasAM = among the dear ones to me; 

priyottama = the dearest one; 

samasta guNa saMpUrNa = infinitely complete with infinite auspicious qualities; 

nirdoshha = totally flawless; 

Ananda dAyine = giver of bliss.

I bow to you, Lord Vasudeva. You are the dearest among the dear ones, infinitely complete with infinite auspicious qualities, totally flawless and giver of the bliss (to the devotees).

niHsheshhadoshharahita kalyANAsheshhasadguNa | (kalyANAkhilasadguNa) bhUtisvayaMbhUsharvAdiva.ndyaM tvAM naumi me priyam.h || 2||

padachchheda and meaning :

niHsheshha doshha rahita = totally flawless; 

kalyANa asheshha sad guNa (or kalyANa akhila sad guNa) = infinite with all the auspicious qualities; 

bhUti = Laxmi; svayaMbhU = Brahma; 

sharva = Shiva; 

Adi = and other deities; 

vandyaM = bowed; 

tvAM = to you;

naumi = I bow; 

me priyam.h = my dear one.

Oh Lord, I bow to you, as you are the dearest one to me, totally flawless, infinite with all the auspicious qualities and worshipped by Laxmi, Brahma, Shiva and other deities.

27. shrI nyAyavivaraNam.h

A nice statement about this work of Shrimad Acharya is given by Shri Narayana Panditacharya in Shri Sumadhvavijaya as follows :

yuktAya yuktimAlAyAH proktAyAstatra chAtmanA |
vyaktaM chakre vivaraNaM kavIndraireshha dushhkaram.h || XV - 90

To comment on the inferences in the "Yuktimala" portion of aNuvyAkhyAna, Shrimad Acharya wrote another work, Nyayavivarana. This litereary accomplishment is impossible to be achieved even by great scholars.

As Shri Vyasanakere Prabhanjanacharya notes "it is a Adhikarana-wise summary of the Brahmasutras. It serves the purpose of a commentary to his Anuvyakhyana and a subcommentary or gloss to his Brahmasutrabhashya".

{Adi}

chetanAchetanajaganniyantre.asheshhasaMvide |
namonArAyaNayAjasharvashakrAdivanditam.h || 1||

padachchheda and meaning :

chetana = sentient; 

achetana = non-sentient; 

jagat.h = universe; 

niyantre = controller; 

asheshha = all; 

saMvide = knower; 

namaH = salutations;

nArAyaNaya = Lord Narayana; 

aja = Brahma; 

sharva = Shiva; 

shakra =Indra; 

Adi = and others; vanditam.h = bowed by.

[In this Mangalacharana shloka], Shrimad Acharya bows to Lord Narayana, who is the controller of all the sentient and non-sentient beings in the universe and also who is Omniscient and who is worshipped by gods like Brahma, Shiva and Indra.

{antya}

vidyA.avidye sukhaM duHkhamashaktiH shaktirevacha |
utpattisthitinAshAshchavisheshAshchapare.khilAH||

chetanAchetanAsyAsya samastasya yadichchhayA | 
sa mama sukR^itenaiva priyatAM purushhottamaH ||

padachchheda and meaning :

vidyA = knowledge; 

avidye = ignorance; 

sukhaM = bliss; 

duHkhaM =  sorrow; 

ashaktiH = lack of strength; 

shaktiH = strength; 

eva cha = and also;

utpattiH = creation; 

sthiti = sustenance; 

nAshAH = destruction; 

cha = also;

visheshAH cha pare akhilAH = and also all other special things.

asya = of this; 

chetana = sentient;

 achetanasya = non-sentient;

samastasya = entire; 

yat.h = whose;

 ichchhayA = will; 

sa = that Lord;

mama = my; 

sukR^itena eva = good deed of [composing this work Nyayavivarana]; 

priyatAM = may be pleased; 

purushhottamaH =Lord, the Supreme Being.

[Shrimad Acharya concludes his work with this prayer].

May the Supreme Being, who is the greatest of all beings, who controls knowledge, ignorance, bliss, sorrow, weakness, strength, creation, sustenance, destruction and all other things as well of all the sentient and non-sentient beings in this entire universe by His mere will, be pleased with my good deed of composing this work.

namo.ajabhavabhUryaxapuraHsarasurAshraya |

nArAyaNaraNaM mahyaM mApate preyasAM priyaH ||

padachchheda and meaning :

namaH = I bow; 

aja = Brahma; 

bhava = Shiva; 

bhUryaxa = Indra;

puraHsara = and others; 

sura Ashraya = refuge to gods; 

nArAyaNa = Lord Narayana; 

araNaM = Oh flawless one ! (be pleased with me) (# see below); 

mahyaM = with me; 

mApate = Oh consort of Laxmi;

preyasAM priyaH = Dearest of the dear ones.

Oh flawless Lord Narayana, consort of Laxmi, I bow to you. You are the refuge of all the gods like Brahma, Shiva, Indra and you are my dearest of the dear ones. May you be pleased with me.

# "araNaM" -

araNamityapi sambodhanam.h | araNaM bhaveti sheshho vA | "araNaM" is addressing the Lord [meaning flawless one] or to say "be pleased with me" - bhAvoddhAra by Shri Raghuttamayati.

28. shrI narasimha nakhastutiH

{ adi }

pAntvasmAn.h puruhUtavairi balavanmAtaN^ga mAdyadghaTA |
ku.nbhochchAdri vipATanAdhikapaTu pratyeka vajrAyitAH |
shrImatka.nThIravAsya pratata sunakharA dAritArAtidUra |
prad.hdhvastadhvA.nta shA.nta pravitata manasA bhAvitAnAkivR^i.ndaiH || 1||

Translation:

OM!

Adorned with Lakshmi, all pervading Lord Narasimha , How shall I praise you, thy greatness and prowess

Thy nails are dazzling like the Vajra of Indra Which smashed the elephantine mountains, the demons Thy nails wipe enemies like lust and erase ignorance .They are ideal for the penance of gods I eulogise thy nails O Lord Narasimha, Protect the righteous and destroy our enemies.

Explanation:

Formerly mountains had wings; in their flight, they came down and buried whole cities. So God Indra cut off their wings with his massive thunderbolt. Daityas- the born enemies of Gods are likened to huge bodiedmountain like elephants and Shri Narasimha is the All powerful lion. The spacious, sharp claws are compared to Indra's thunderbolt. Each nail is effectual in smashing the gigantic Demons. These nails are supremely superhuman and their imperishable, eternal and divine pre-eminence is incessantly mediated upon by all the Gods with deep sincere devotion for knowledge and light. The Nails dispel the darkness of ignorance common to souls clothed with perishable bodies with active organs, which are always sensing pleasures.

The whole structure of this 'Man-Lion' forms the manifestation of 'sat', 'chit', 'ananda-atma' and not the structure of 'prak^ruti = (satva, rajas, tamas)'. So Nrusimha is apakrutha sharira = vishnu avatara.

{antya}

lakshmIkA.nta sama.ntato.apikalayan.h naiveshituste samam.h |
pashyAmyuttama vastu dUrataratopAsta.n rasoyo.ashhTamaH |
yadroshotkara daksha netra kuTila prA.ntotthitAgni sphurat.h |
khadyotopama visphuliN^gabhasitA brahmeshashakrotkarAH || 2||

Translation:

I delved deep into space and time; Vedas, Shastras and Puranas I couldn't find matter better than thee for songs and prayers The taste of thy name is unique, its eight RASA Oh Lord of Lakshmi, the ultimate Reality, I chant thy merits When furious, a wink of thy right eye emits fire of Pralaya in that fire gods like Brahma, Rudra and Indra burn like moths You are the creator, protector and Destroyer, the Omnipotent You are Omniscient, Omnipresent; I remain thy proud Bhakta.

Explanation:

Oh! Lord of Goddess Lakshmi, a searching study of all the shastraas and a deep contemplation and devoted thoughts have proved that you are the only supreme being, there being none equal to you and we cannot have a seventh 'rasa' to add to the recognised 'shat rasa' and the 'astama rasa' is an absolute impossibility. The Lord is the Creator, Protector and Destroyer of the Universe and when He sends forth even a glow worm-like spark from His eye; that spark will reduce God Brahma, Indra and everything under them to ashes. So Shri Narasimha kind graces should be sought after by all devoted souls.

29. shrI yamakabhAratam.h

{Adi}

OM dhyAyet.h paramAnandaM yanmAtA patimayadaparamAnandam.h |
ujjhitaparamAnaM dampatyAdyAdyAshramaiH sadaiva paramAnandam.h || 1||

There are several meanings that can be seen in this verse. I will try to give some.

padachchheda and meaning :

dhyAyet.h = should be meditated upon;

paramAnandaM = paraM + AnandaM = Lord Vishnu who is personificationof Bliss = (or) parama + AnandaM = The Lord who is personification ofultimate and infinite Bliss;

yanmAtA = yat.h + mAtA;
Here "yat.h"(meaning "who" or "Whom") can refer to the Lord (Whom) of previous phrase or "yat.h" (who) can refer to "mAtA";

mAtA = pramAtA = Vidhi or BrahmA;

(or) mAtA = Mother of all worlds = Goddess Laxmi;

patimayat.h = patiM + ayat.h = patiM AyAt.h = resorted to his (Brahma's)Lord (or) resorted to her (Laxmi's) Lord;

aparamAnandam.h = a + parama + Anandam.h(or) a + paramA + Anandam.h;

Here "a" has two possible meanings

1. negation and 2. Vishnu ("a" shabda vAchya);

So this can mean Lord Vishnu who has none superior to Him and who is giver of joy to all;

"aH yo paramaH api" = Lord Vishnu (known as "a") and who is all Supreme;

or "yasmAt.h paramo ko.api na vidyate" = none is superior to Him.

(or) a + paramA = aH eva paramo yasyAH sA = (or) taM vinA na anyaH

paramo yasyA sA = [Laxmi Devi] who has Hari alone superior to her or who has no one else other than Hari superior to her.

Anandam.h = refers to Hari;

ujjhitaparamAnaM dampatyAdyAdyAshramaiH = ujjhita + para + mAnaM + dampati (or dampatya) + Adya + Adya +

AshramaiH = (or) ujjhita + para + mAnandaM + pati + Adya + Adya + AshramaiH

With several permutations and combinations, this can fetch severalmeanings.

ujjhita = destroying or exceeding;

para = enemies (which can be evil natured demons or the six internalenemies like lust, anger, etc.)

(or) para = others (other than Hari) = brahma rudrAdiH = Brahma, Shivaand others;

mAna = pride (or) right knowledge;

"dampati" or "dampatya" or "pati" Ashrama refers to gR^ihastAshrama.

The first "Adya" refers to the prior Ashrama which is brahmacharyAshrama.

The second Adya means "the other stages" (vAnaprastha and sannyAsa).

(or) mAnAndaH = mayAsahitaH AnandaH = along with the bliss of Laxmi;

= parimitAnandaH = limited bliss.

That means, the bliss of all like Laxmi, Brahma, Shiva and others islimited, whereas the bliss of Lord Vishnu alone is unlimited.

(or) mAna can also be split as "mA + ana" = shobha + kriya = lustre and action;
daH = Lord Narasimha (or) giver of Joy to the deserving;

So this also means Lord Narasimha who destroys the lustre and action of the enemies.

sadaiva = sadA + eva = always and only;(or) sa + daiva; Here daiva means Lord Hari;

sa + daiva = gods or mukta jivas who reside with Lord Vishnu.

paramAnandam.h = gives joy to all who perform their duties according to their respective varNa and Ashrama.

(or) sadaivaparamAnandaM = sa + daivapa + ra + ma + ana + daM =sadaivAn.h pAti + ramayati + mAyayati + anayati + prabhuH =One who protects all those who perform their duties (or One who

protects the gods), One who delights, and One who bestows knowledge,such Lord.

{antya}

iti nArAyaNanAmA.ava katIrthaM pUjitaH surAyaNanA mA |

pUrNa guNairdhika pUrNaj~nAnechchhAbhaktibhiH svadhikapUrNaH ||

padachchheda and meaning :

iti = thus;
nArAyaNanAmA = Lord named Narayana;

ava = protect;
katIrthaM mA = me,
Shri Anandatiirtha; pUjitaH =worshipped [by Shri Anandatiirtha] ;

surAyaNanA = O Supreme Being, the supporter of all gods;

pUrNa guNaiH = Full of infinite auspicious qualities;

dhika = adhika = sarvottama = All Supreme;

pUrNa + j~nAna + ichchhA + bhaktibhiH = [worshipped] through full and perfect knowledge, desire and devotion;

svadhikapUrNaH = su + adhika + pUrNaH = One who is Higher than all and infinite (or) pUraH pravAhaH brahmAdi deva samUhaH, taM nayati j~nApayati = Bestower of knowledge to Brahma and other gods.

Thus has been worshipped through knowledge ,desire and devotion by Shrimadanandatirtha, the Lord having the name Narayana.He is All full. He is the Supermost, possessing all qualities fully residing in higher deities like Brahma,the support of gods.And He is the Supreme Person.O Lord,protect us all.

30. shrI dvAdashastotram.h

{Adi}

vande vandyaM sadAna.ndaM vAsudevaM niraJNjanam.h |

indirApatimAdyAdi varadesha varapradam.h || 1||

padachchheda and meaning :

vande = I bow to;
vandyaM = fit to be worshipped; sadA = always;

Ana.ndaM = personification of bliss;
vAsudevaM = Lord Vasudeva;

niraJNjanam.h = flawless;
indirA patim = Consort of Laxmi;
Adi Adi = Brahma and other;
varadesha = Lords of the boon givers;

varapradam.h = boon giver.

I bow to Lord Vasudeva, who is always the greatest Lord to be worshipped, because He is flawless; He is consort of Laxmi; He is the giver of boons to Brahma and other gods who are themseleves the lords of the boon-givers.

Note : Brahma is called Adi as he is the first one to be created in the 'beginning' of each Brahma-kalpa. (not the jIva, but the position only). Though it is normally known that Krishna is called vAsudeva as He is the 'son' of "vasudeva", the real meaning is different.

In Yamakabharata, our Acharya extols the Lord saying how can be "birthless" Lord be born to "vasudeva". Some of the etymological meanings for "vAsudeva" are as follows.

vaM = j~nAnaM; 
su = samIchInaM = pUrNaM; (yasya tat.h)

vasu = j~nAnena pUrNaM manaH ; 
(tena) devaH = devanaM;

vasudhanaM = j~nAna dhanaM; 
(tena) devAH =prakAshamAnAH); (pUrvokta brahmAdayaH); teshhAM

ayaM sambandhI vAsudevaH.

vasudeva = Brahma and others who extol the Lord with their minds full of knowledge; (OR)

vasudeva = Gods who are effulgent due to their wealth

of knowledge;

vAsudeva = vasudevAnAM sambandhI ayaM = The Lord who is related to them (hence called vAsudeva).

Next question is "What is the relationship ?". He is the grantor of knowledge to them and also He is their "preraka".

Also, "vAsudeva" means the Lord who is full of knowledge (vA = knowledge) and bliss (su = sukha).

Also "niraJNjanam.h = flawless" indicates that the Lord does not go through "birth related sufferings" as the son of vasudeva.

{antya}

Ana.ndacha.ndrikAsya.ndaka va.nde Ana.ndatIrthaparAna.nda varada || 1||

padachchheda and meaning :

Ana.nda cha.ndrikA = moonlight of bliss;
sya.ndaka = showerer; va.nde = I bow to you;
Ana.ndatIrtha parAna.nda varada = Conferer of the boon of exalted bliss to Anandatiirtha.

Anandatiirtha bows to the Lord who showers the moonlight of bliss (on the devotees) and who is the Conferer of the boon of exalted bliss to Anandatiirtha.

31. shrI kR^ishhNAmR^itamahArNavam.h

{Adi}

architaH saMsmR^ito dhyAtaH kIrtitaH kathitaH shR^itaH |

yo dadAtyamR^itattvaM hi sa mAM raxatu keshavaH || 1||

padachchheda and meaning :

architaH = worshipped;
saMsmR^itaH = pondered and recollected;

dhyAtaH = meditated upon;
kIrtitaH = recited;
kathitaH = described;

shR^itaH = heard about;
yaH = one Who;
dadAti = delivers or grants;

amR^itattvaM = mukti; hi = well known (from shastras);
sa keshavaH = that Lord Keshava;
raxatu = may protect;
mAM = me.

Lord Keshava, Who, when worshipped, pondered upon, meditated upon,recited [with names like Rama, Krishna], described or commentedupon and heard about [by His devotees], surely grants mukti tothem; may such Lord Keshava protect me.

bhagavAnAchAryaH saN^gR^ihya moxasAdhanAnyabhisandhAtuM

granthamArabhamANaH sadhanopaxepapurvaM maN^galamAcharati |

"archita iti" | yo.antaHkaraNashuddhidvArA shravaNAdisiddhya\-

rthamarchitaH tatashcha rAmakR^ishhNAdinAmabhiH saN^kIrtitaH |

shruto gurUpadeshajAtena shravaNena vishhayIkR^itaH |

tatashcha kathito vyAkhyAtaH anantaraM saMsmR^itaH shAstrIya\-

yuktyA.anusaMhitaH | tato dhAraNAparanAmakakhaNDasmR^iti\-

vishhayaH | tadanantaraM akhaNDasmR^itirUpadhyAnagocharaH

sannnidhikAriNAmamR^itatvaM jIvanmuktatvamaparoxaj~nAnitvama\-

vidyAbhaN^gena paramamuktatvaM cha dadAti | sa keshavo mAM

raxatu j~nAnabhaktyAdipradAnarUpAM mama raxAM karotvityarthaH |

arhanAdi kAle.api smaraNAdi kAryamitibhAvenArchanasannidhAne

smaraNAdyuktam.h ||

In this Mangalacharana shloka, Shrimad Acharya lists the variousmeans of moxa. A devotee begins to worship so as to attain the scope for shravaNa through the purification of internal organs.Then he starts to recite the divine names like Rama and Krishna.Then he listens the divine matters through the upadesha fromgurus. Then he extols the Lord and recollects with the help of shastras. Thus he holds on relentlessly to the Lord and sees Him through meditation. From such sannidhana of the Lord, the devotee cuts asunder the ignorance and attains the aparoxaj~nAna [by the grace of the Lord]. Finally the Lord gives mukti to such devotee.

May such Lord Keshava protect me by granting right knowledge and devotion(which will pave the path to moxa). This is the purport of this verse. Even during the worship, smaraNa, etc. are to be performed. To convey this, the word "saMsmR^ito" is used adjacent to "architaH".

kaM brahmANamIshaM rudraM cha vartayatIti keshavaH | tathA hi

niruktiH kR^itA harivaMsheshhu rudreNa kailAsayAtAyAm.h |

In Harivamsha, rudra gives this definition to "Keshava" - One who controls Brahma and Rudra.

{antya}

shrImadAnandatIrthAkhya sahasrakiraNotthitA |

gotatiH satataM sevyA gIrvANaiH siddhidA bhavet.h || 1||

padachchheda and meaning :

shrImad = One who has the light of knowledge;
AnandatIrthAkhya = One who is known as Anandatiirtha;
sahasrakiraNa = the sun;

utthitA = emited;
gotatiH = the cluster of rays (or the cluster of words);
satataM = always;
sevyA = honored or worshipped;

gIrvANaiH = by the gods;
siddhidA = giver of all the desires;

bhavet.h = let be.

Just as the luminous sun emits the bright rays, the effulgent Shri Anandatiirtha gave out this bright work, which is worshipped by even the gods. May this bright work (of Acharya) fulfill our desires.

Just as the sun is sahasrakiraNa or infinite rayed one, so is Shri MadhvAcharya anantadhI or dashapramati. Just as the sun emits rays, the Acharya speaks out words. The word "gauH" means ray of light and also word. Though the gods do not need the light from the sun, they need the knowledge from the teachings of Acharya always. Thus this work is worshipped by even the gods. Then what to speak of normal men? (By kaimutya nyAya, the men have to depend on the teachings of Acharya). If sun's rays give "shuddhi" (has the property of purification), the work of Acharya not only gives "svarUpashuddhi" to those who do "shravaNa" and "manana" of his work, but it also gives "siddhi" (fulfills the desires). Thus one has to necessarily study this work to get right knowledge.

32. shrI tantrasArasangrahaH

Tantrasara, which is the essence of Tantra, was preached by Lord Vishnu to Brahma. Shri Madhvacharya indicates this in the first shloka of the fourth adhyaya ("atha vishhNUdite tantrasAre..."). He condensed thathuge work into a small work known as Tantrasarasangraha, containing 420 shlokas and comprising of four adhyayas. The original work (Tantrasara) is not available now.

What does tantra mean ? Its meaning springs from the root "tan.h"which means render or explain. One definition is as follows.

tanoti vipulAn.h arthAn.h tattvamantrasamanvitAn.h |

trANaM cha kurute yasmAt.h tantramityabhidIyate ||

In addition to explaining the extensive meaning behind the tattvas and mantras, it protects from the fears of samsara. Thus it isknown as tantra.

Tantrashastra is also known as "Agama". This is of three kinds -

1. shAkta 2. shaiva 3. vaishhNava

Our Acharya described this sAttvika vaishnavagama in this work,

Tantrasarasangraha, for the AtmoddhAra of sAdhaka-s.

"tatiH prakAsho vistArastantraM chetyabhidIyata" iti tantramAlAyAm.h

... BTN... 3/34/5

"tanute yena kAryaM tat.h tantraM sAdhanamuchyate |

kAraNAnAM svashaktarvA pradhAnaM sAdhanaM yataH ||" ..brahmatarke..

... BTN... 3/7/3

which also indicates that tantra is an important means to accomplish the task to be done.

The glory of tantrasara is indicated in the following two verses.

kastantrasAraM samprApya na syat.h paryAptavAJNchhitaH |

amarairAshritachchhAyaM kalpadrumamivottamam.h || .. Su. Vi 15/78

Just as the kalpavR^ixa fulfills all the desires of gods under itsshade, tantrasara fulfills the desires of all the devotees thatseek its refuge.

grantho.ayaM pAThamAtreNa sakalAbhIshhTasidhdhidaH |

kimu j~nAnAdanushhThAnAdubhayasmAt.h punaH kimu || TS sangraha.4/163

By merely reading this work, all the desires get fulfilled. Then what to speak of the benefits of understanding its meaning or practising it?

What more to say if one practises it by understanding it correctly?

(Immense are the benefits).

The first adhyaya deals with mantras and methods of worship. The second one deals with procedures of Kalashapuja, Diksha and Homa. The third one deals with procedures for installation of icons in the temples,the characteristics of icons and methods of restoration of worn out ones and tattvanyasakarma. The fourth adhyaya lists mantras and the methods of their japa.

The practitioners of non-vedic and tamasic tantras created fear in the minds of many people. Shri Madhvacharya dispelled, through this work, all the misconceptions about Tantrasara.

{Adi}

jayatyabjabhaveshe.ndrava.nditaH kamalApatiH |

ana.nta vibhavAna.nda shaktijnAnAdisadguNaH || 1||

padachchheda and meaning :

jayati = victorious (all supreme);
abjabhava = Brahma;
Isha = Rudra;

indra = Indra;
va.nditaH = worshipped;
kamalApatiH = Consort of Laxmi (Narayana);
ana.nta = infinite; vibhava = glories [like];

Ana.nda = bliss;
shakti = strength;
jnAna = knowledge;
Adi = etc.

sadguNaH = great attributes;

Lord Narayana, consort of Goddess Laxmi, is victorious as All-Supreme, worshipped by Brahma, Rudra and Indra and having infinite auspiciousand glorious qualities like bliss, strength and knowledge.Though Acharya is free from the obstacles, so as to show the way to others, prays Laxmisameta Narayana in this Mangalacharana shloka.

vidhiM vidhAya sargAdau tena pR^ishhTo.abjalochanaH |

vo ramotsaN^gavilasatpAdapallavaH || 2||

padachchheda and meaning :

vidhiM = Brahma;
vidhAya = creating or appointing;
sargAdau = at the beginning of creation;
tena = by him (by Brahma);
pR^ishhTaH = questioned;
abjalochanaH = Lotus eyed;
Aha = spoke;
devaH = Lord Narayana;
rama = Laxmi;
utsaN^ga = lap;
vilasat = excelling;

pAdapallavaH = feet which are as soft as tender and tiny leaves;

Lord Narayana, whose tender feet were served by Laxmi in her lap, created Brahma at the beginning of creation and as an answer to the questions posed by Brahma uttered these words [which is the work known as tantrasAra].

{antya}

asheshhadoshhojjhitapUrNasadguNaM sadAvisheshhAvagatorurUpam.h |

namAmi nArAyaNamapratIpaM sadA priyebhyaH priyamAdareNa || 1||

padachchheda and meaning :

asheshha doshha ujjhita = free from all the flaws;
pUrNa sadguNaM = full of auspicious qualities;
sadA = always;

visheshha avagata uru rUpam.h = perceived in many forms by the deserving j~nAnis [like Laxmi,Brahma,Vayu];
namAmi = I bow;

 nArAyaNam = Lord Narayana;
apratIpaM = asadR^ishaM = having no equal (incomparable);
sadA = always;
priyebhyaH priyaM = Dearer than very dear ones;
AdareNa = with great devotion.

If it is taken as "sadAvisheshhAvagatorurUpam.h", then it will be sadA visheshhaH = always special or Supreme;

apagata uru rUpaM = having many great forms which are non-different from each other [no gradations among His forms];

I always bow with great devotion to the nonpareil Lord Narayana, who is dearer to me than very dear ones, who is free from all the flaws and full of all auspicious qualities, whose all great forms are mutually non-different always and who is perceived in many forms by deserving j~nanis like Laxmi, Brahma and vayu.

33. shrI sadAchArasmR^itiH

This is a small work of Acharya containing 39 verses. This describes daily religious duties of a sAdhaka/householder from morning to night, which include:

1. PrataHsmaraNa : Early morning recitation in praise of God and gurus.

2. Shaucha : Cleaning the mind and the body

3. Dantadhavana (teeth-cleaning), Tulasivandana, and Govandana.

4. Mrittikasnana , 5. Jalasnana , 6. tarpaNa

7. Aghamarshana japa

8. Urdhvapundradharana, Sandhyavandana and Gayatri japa

9. Devatarchana , 10. Vaishvadeva, Baliharana, Gograsa

11. Bhojana ,

12. Vedashastra adhyayana, Sayama Sandhya, Bhojana and Sayana.

These sacred duties are to be performed as worship of God and offered at His feet with the perspective of "vishhNupreraNaya vishhNupriityarthaM" and conviction of "vishhNusarvottamatva".

{Adi}

yasminsarvANikarmANi sa.nnyasyAdhyAtma chetasA |

nirAshI nirmamo yAti paraM jayati so.achyutaH || 1||

padachchheda and meaning :

yasmin = in whom;
sarvANi = all the;
karmANi = actions;

sa.nnyasya = by dedicating;
AdhyAtma chetasA = with the thinking that Shri Hari is the controller;
nirAshI = without any desire except devotion to Shri Hari;
nirmamaH = without ego and attachments (without the feeling that "I am the independent doer");
yAti = goes (reaches);

paraM = the Supreme Lord; saH achyutaH = such Lord

Achyuta; jayati = rules victorious;

[When the devotees] dedicate all their actions to Lord Shri Hari with the anusandhana that He is the controller, without any desire except devotion to Shri Hari, and without any ego and attachments, [they] reach that Supreme Lord. Such Lord Achyuta rules entire universe as all powerful.

This verse reminds one of a verse in BG:

mayi sarvANi karmANi sa.nnyasyAdhyAtmachetasA |

nirAshIrnirmamo bhUtvA yudhyasva vigatajvaraH || III-30

The three terms as per the explanation of Shri Raghavendratiirtha are given below:

1. adhyAtmachetasA = atmAnaM paramAtmAnaM mAM adhikR^itya

sthitaM cha tat.h chetahshcha tadadhyAtmachetaH tena iti vA adhi adhikaM sa chAsavAtmAchAdhyAtmA adhyAtmani cheto.adhyAtmachetaH tena iti vA

which means "with the mind that Lord Shri Krishna is the controller or with the mind steadfast in the all Supreme Lord" which is also "sarvAdhikaparamAtmabhUtamannishhThamanasA";

2. nirAshii = vishhNubhaktij~nAnAdi anyakAmarahitaH

which means "without any desire other than devotion to Vishnu";

3. nirmamaH = karmaNyahameva svAtantryena karomiiti svatantrakartR^itAbhimAnahiinaH bhUtvAwhich means "without the egoistic feeling that 'I am the independent doer'".

The spirit of thinking should be:

"nAham kartA hariH kartA tatpUjA karmachaakhilam.h |

taThaapi matkR^itaa pUja tatprasaadhena naanyaThaa |"

which means

"I am not the doer, shri Hari is the doer. All my actions are His worship. Even so, the worship that I do is through His grace only and not otherwise."

Thus our Acharya has established that one must dedicate all the good and bad deeds to Shri Hari. The natural doubt that arises is "God is all auspicious. How can He accept bad deeds. Also He returns manifold whatever is offered to Him. So, will the sAdhaka be adversely affected by offering bad deeds".

The answer to that is "While offering good deeds to the Lord, the anusandhAna should be that the tattvAbhimani devatas and their instigator, Lord Hari are behind all those deeds. Thus one must think 'I offer with gratitude these good deeds to Shri Hari as He is the prime Doer anyway.' This will give great fruits. Ifsuch grateful thoughts are not there, the fruits will be minor. While offering bad deeds to the Lord, the anusandhAna should be 'Shri Hari made me do this according to my karma. Let this be distributed to the haters of Hari. May Shri Hari prevent me from doing these bad deeds again. I humbly offer this to Him'. The results of those sins will be distributed to the demons and we will be purified.". These concepts are discussed in detail in HKS chapter 18.

{antya}

asheshhakalyANa guNanityAnubhavasattanuH |

asheshhadoshharahitaH priyatAM purushhottamaH || 1||

padachchheda and meaning :

asheshha = infinite;
kalyANa = auspicious;
guNa = qualities;
nitya = always;
anubhava = enjoying;
sat tanuH = flawless bodeid;
asheshha doshha rahitaH = devoid of all the flaws;
priyatAM = bepleased;

purushhottamaH = All Supreme who is above Laxmi and Brahma also.

May Shri Hari, Who is all Supreme and above other gods like Laxmi and Brahma, always enjoying and with infinite auspicious qualities, having j~nAnanandatmaka sharIra, with no flaws like dependence, etc., be pleased with us.

34. shrI bhAgavatatAtparyanirNayaH

Vedavyasa composed all the 18 puranas and among them six are known as sAttvika puranas, which proclaim Harisarvottamatva.
Shri Madhvacharya quotes the following from GarudapurANa in BTN (shrIbhAgavatatAtparyanirNayaH)

"artho.ayaM brahmasUtrANAM bhAratArthavinirNayaH |

gAyatrIbhAShyArUpo.asau vedArthaparibR^imhitAH ||

purANAnAM sArarUpaH sAxat.h bhagavatoditaH |

dvAdashaskandhasamyuktaH shatavichchhedasamyutaH |

grantho.ashhTadashasAhasraH shrImadbhAgavatAbhidaH |"

"Bhagavata contains the meaning conveyed by BrahmasUtras, establishes the meaning of Mahabharata, explains the meaning of Gayatri, explains the meaing of vedas in a detailed fashion, forms the quint essence of all the purANas, composed by Lord Vedavyasa Himself, contains 12 skandhas, contains 100 episodes (in the form of questions by the Shaunaka and other saints and answers by SUta mahamuni), and contains 18,000 granthas (verses)."

BTN does not offer commentary for every verse in Bhagavata. Acharya selected shlokas carefully and commented on them. The shlokas that appear inconsistent or that are likely to be misinterpreted havebeen interpreted and explained with supporting arguments and quotes from scriptures. Many issues like Rama's sorrow on account of the abduction of Sita by Ravana, Sitaparityaga, RasalIla, jIva tAratamya,jIvatraividhya, Ajamila's episode, etc., were explained for the benefit of the devotees.

{Adi}

sR^ishhTisthityapyayehAniyatidR^ishitamobandhamoxAshcha |

yasmAdasya shrIbrahmarudraprabhR^iti suranaradyvIshashatrvAtmakasya |

vishhNorvyastAssamastAssakalaguNanidhiH sarvadoshhavyapetaH |

pUrNanando.avyayo yo gururapi paramashchintayettaM mahAntam.h || 1||

padachchheda and meaning :

sR^ishhTi = utpatti = prabhava = creation;

sthiti = poshhaNAdayaH = maitenance, sustenance and continued existence;

apyaya = samhAraH = annihilation;

IhA = ichchhA pravR^ittirvA = will or instigation power;

niyati = niyamanaM = control;

dR^ishi = j~nAnaM = knowledge;

tamo = aj~nAnaM = ignorance;

bandha = bandjhnaM = bondage;

moxAH cha = muktiH api = and also liberation;

yasmAt.h = from Whom;
asya = His;

shrI brahma rudra prabhR^iti = Laxmi, Brahma, Rudra and other;

sura nara dyvIsha shatrvAtmakasya = Inner Being and controller of gods, men and demons;

(xitipaR^ishhigandharvapitrAdeH jaDasya cha upalaxaNam etat.h = As upalaxana kings, Rishis, Gandharvas, PitR^idevatas and others and the non-sentient beings are also included).

vishhNoH = of Vishnu;

vyastAH = vistR^itAH = spread over (i.e. all eight functions are appliacble to some);

samastAH = saN^kuchitAH = limited (i.e. all eight functions are not applicable to them);

sakala guNa nidhiH = reservoir of all auspicious qualities;

sarva doshha vyapetaH = devoid of all defects;

pUrNana.ndo.avyayo = pUrNAnandaH avyayaH cha = One Who has infinite bliss and one Who has no destruction of any kind;

(or); pUrNAnandasya nAsho na vidyate yasya = niratishayanityAnanda = One for Whom there is no deflation of the infinite bliss. Thus one Who has infinite bliss always.

yo = Who is; guruH api = (All knowing) Guru also;

paramaH = parA mA yasya = sarva vishhayA j~nAnaM yasya = Who is source of all knowledge or Who is subject of all knowledge (Thus every one has to meditate on Him);

(or) paraH mAH yasmin.h uktaguNa = nirdoshhatvena uttamAH shrutyAdyAH

yasmin.h uktaguNa = One Whom the greatest flawless scriptures like Vedas extol; (This signifies that He taught Brahma and others).

chintayet.h = (all) should meditat upon; taM = Him;

mahAntam.h = svarAT.h = All supreme Who is Lord of all and no one is His Lord;

Meaning:

Because of Lord Hari and His will, the creation, sustenance, annihilation, control, knowledge, ignorance, bondage and liberation of this entire universe filled with sentient beings like Lakshmi, Brahma, Rudra and other deities, men, demons (the enemies of lords of heaven), [kings, rishis, Gandharvas, PitR^Is), non-sentient beings.

These eight functios are not applicable universally. For some, only some of the 8 functions apply and for the rest all apply. [For non-sentient beings creation, sustenance (continued existence), annihilation and control are applicable. For sentient beings, other than Lakshmi, all 8 are applicable. For Lakshmi, ignorance andbondage are not applicable]. We always meditate upon Lord Hari, Who is All-Supreme, the reservoir of infinite and all auspicious qualities, completely flawless, eternally complete with infinite bliss, devoid of any destruction, preaches to Brahma and others, and known through the highest scriptures like Vedas.

Note :

dyu + Isha + shatru + Atmakasya = dyvIshashatrvAtmakasya;

dyu + Isha + shatru = enemies of the lords of the heaven. Lords of the heaven are gods and their enemies are demons.

{antya}

nityAdoshhasvarUpAya guNapUrNAyasarvadA |

nArAyaNAya haraye namaH preshhThatamAya me || 1||

padachchheda and meaning :

nitya = anAdi nitya;
adoshha svarUpAya = Having a form that is flawless;

guNapUrNAya = Complete with infinite auspicious qualities;
sarvadA = always;
nArAyaNAya = To Lord Narayana;
haraye = To Lord Hari (consort of Lakshmi) (Remover of the sins of the devotees);
namaH = Salutation;

preshhTha tamAya me = One Who is the dearest one to me.

I bow to Lord Narayana, Who is anAdinitya, completely flawless, always complete with infinite auspicious qualities, destroyer of the sins of the devotees and Who is the dearest one to me.

35. shrI bhAratatAtparyanirNayaH (MBTN)

Mahabharata is not only an excellent itihasa in poetic form, but also an excellent vedantic work composed by Narayana Himself in the incarnation of Vedavyasa. It is a work of one lakh verses.

mahatvAd.hbhAravatvAchcha mahAbharatamuchyate | 

It is called Mahabharata because of its greatness (mahatva) and wieght (bhAra) of its contents. MBTN is Shri Madhvacharya's largest work with 5202 verses. It deals with two great epics namely Ramayana and Mahabharata.

itihAsapurANAbdheH bhavachchittAdriloDitAt.h |

jAtAM bhAratatAtparyasudhAM kaH sannA sevate ||..su.vi XV-76

Just as by churning the milk ocean with the Mandara mountain, the amR^ita has emerged, by analyzing the itihAsa-s and purAna-s with Acharya's mind (intellect), the work MBTN emerged. Which good person will not partake (study) such amR^ita?

This has 32 adhyAyas and the first adhyAya is called "sarvashAstranirNaya", which deals in brief the basic tenets of shastras with the central idea of Vishnusarvottamatva. The 2nd adhyAya "suvAkyoddhAra" affirms and expounds the same. The 3rd adhyAya explains creation and Lord's ten avatara-s. AdhyAya-s 4 to 9 deal with Rama's incarnation. The 10th adhyAya deals with the incarnation of Vedavyasa. The rest of 22 adhyAya-s give a gist of entire Mahabharata.

{Adi}

nArAyaNAya paripUrNaguNArNavAya vishvodayasthitilayonniyati pradAya |
j~nAnapradAya vibudhAsura saukhyaduHkha satkAraNaya vitatAya namo namaste || 1||

padachchheda and meaning :

paripUrNa guNArNavAya = Who is like an ocean of infinite auspicious qualities [like knowledge and bliss];

vishva udaya sthiti laya unniyati pradAya = Who is the originator and cause for the creation, sustenance, annihilation and primary instigator for the entire universe; 
j~nAna pradAya = bestower of knowledge [for uttamas, madhyamas and adhamas according to their yogyata];

vibudha asura saukhya duHkha sat kAraNaya = The highest cause for the inherent joy of gods (good people), inherent sorrow of demons (evil people) [by implication a mixture of joys and sorrow to the middle kind]; 

vitatAya = Who pervades the universe in a unique and extra-ordinary way;

te nArAyaNAya = to you Lod Narayana; namo nama = I bow again and again.

Oh Lord Narayana, I bow you again and again; you are like an ocean of infinite auspicious qualities [like knowledge and bliss], the originator and cause for the creation, sustenance, annihilation and primary instigator for the entire universe, bestower of knowledge [for uttamas, madhyamas and adhamas according to their yogyata], the highest cause for the inherent joy of gods (good people), inherent sorrow of demons (evil people) [by implication a mixture of joys and sorrow to the middle kind] and you pervade the universe in a unique and extra-ordinary way.

Note:

Even though, our Acharya is not affected by any obstacles, for instructing his disciples, he wrote this Mangalacharana verse.

"paripUrNa gunas" mean the auspicious qualities that exist at all times, in all places with infinitude and completeness. The simile to ocean signifies the infinitude in a symbolic way. It is to be noted that even the ocean is finite, but the qualities of the Lord are truly infinite. The word "Narayana" is used here in a very significant way.

TIkAcharya says in Nyayasudha about this "Narayana shabda".

athavA nAyaM nArAyaNashabdaH DitthAdishbda iva bhagavati  sAN^ketiko ghaTAdi shabda iva rUDhimAtrapravR^ittaH | kintu vishishhTaguNAn.h vyAchashhTe |

In this context, it is anvarthaka (properly meaningful) containing the guNapUrNatva (complete with infiniteauspicious qaulities), doshhodUratva (devoid of any flaws), j~nAnagamyatva (the ultimate goal of all true knowledge), muktaprApyatva (the final destination of all liberated ones) - which correspond to the first 4 adhyAya-s of Brahmasutras. The Narayana shabda also has many other meanings as supported by all the shastras.

Also Shri Vadiraja says in Bhavaprakashika: 

"Apo nArA iti proktA Apo vai narasUnavaH | 
ayanaM tasyatA H pUrvaM tena nArAyaNaH smR^itaH" iti vachanAt.h

praLayAmbuni laxmyA saha nivasanAt.h nArAyaNa shabdavAchyAyetyarthaH | sarvato.apyAdikAlInatayA

samAbhyadhikarahitatvAdayameva vandanIya iti sUchanaMetatpadodAharaNaphalam.h |

"nArA" means water. In the deluge waters, He stays along with Goddess Laxmi. (The word "ayana" means "nivasana" or staying). He is beginningless and no one is equal to or more than Him. Thus being all supreme, He is to be worshipped always. Being all supreme He is vishishhTa devata. He is "ishhTadevata" to jIvottama our AchArya. Also He is "grantha pratipAdya" Shri Krishna. As Vedavyasa, He composed Mahabharata. He only commanded our Acharya to compose MBTN.

"nArAyaNenAbhihito badaryAM tasyaiva shishhyo jagadekabhartuH || XXXII-157||

"niayati" means "gives preraNa". TatvabhimAnidevatas also give preraNa, But that is not independent. Lord is the independent controller who resides in all devatas as well. This is indicated by "unniyati" (utkR^ishhTa preraNa).

unniyati = tattvadeveshhu sthitvA tAn.h prerayitvA asya preraNaM.

j~nAnaprada = gives good knowledge to satvikas (good ones), mithyAj~nAna (illusory knowledge) to tAmasika souls, samshaya j~nAna (doubt filled knowledge) to rAjasikas.

This can have vyutpatti as "j~nAnaM prakarShena dadAti" or "j~nAnaM prakarShena dyati (khaNDayati)". This has to be taken with proper context.

vibudha signifies sAtvikas. asura signifies tAmasikAs. rAjasikas is implied here as upalaxaNa. Thus He givesmoxa to satvikas, nityasamsara to rAjasikas and andhamtamas to tAmasikas. It is believed that time, luck, etc. are the causes for the sorrows and joys of the living beings. God is "mUlakAraNa" to all those things as well and so He is the uttama kAraNa (satkAraNa).

"sachchabdaH uttamaM brUyAt.h"

The prefix "vi" in "vitata" is to indicate that the omnipresence of the Lord is unique and most supreme. He pervades deshataH (space), kAlataH (time) and also guNataH (auspicious qualities). "namo namaH". "namaH" is said twice. 

" 'Namu prahvIbhAve shabde cha' iti vachanAt.h vapushhi manasi cha prahvI bhavaM vachasi   nArAyaNAdipuNyanAma uchchAraNaM cha sUchayituM namaH padenaiva svamaN^gaLamabhyadhatta".

The utmost humbleness is expressed in all three ways "manasA (by mind), vAchA (by word) and kAyA (by action)". Thus trividhamangala is accomplished here. By using the word "te" (to you), our Acharya has indicated that he always has the "aparoxaj~nAna" and paying his namaskAra to the Lord whom he sees in his front directly.

"granthakraNakAle.api aparoxIkR^ita bhagavdrUpatvAt.h

'te' ityuktam.h" - padArthadIpikA

AsIdudAraguNavAridhiraprameyo

nArAyaNaH paratamaH paramAtsa ekaH |

saMshA.ntasaMvidakhilaM jaThare nidhAya

laxmIbhujA.ntaragatassvarato.apichAgre || 2||

padachchheda and meaning :

udAra guNa = auspicious qualities;
vAridhiH = ocean;

aprameyaH = cannot be comprehended by any one;

nArAyaNaH = Lord Narayana; paramAt paratamaH = higher than other superdeities like Laxmi and brahma;
sa = He;
ekaH = alone;

saMshA.nta saMvit.h = all the knowledge concealed (inside Him);
akhilaM = entire universe;
jaThare = inside stomach;
nidhAya = by keeping;
laxmI bhuja antara gataH = in between the shoulders of Laxmi;

svarataH api cha = even though He derives joy from Himself;
agre = in the very beginning;
AsIt.h = existed (and exists).

Lord Narayana existed [even] at the time of pralaya i.e., before the entire creation. He alone is like an ocean of infinite auspicious qualities. He cannot be comprehended by any one else. He is superior to Laxmi, who is superior to Brahma and others, who are superior to others. He concealed all the knowledge inside Him as He kept the entire universe in His stomach. Though He derives joy from Himeslef, He was in between the two shoulders of Laxmi.

Note:

Having described the creation, etc., by the Lord, our Acharya explains how the Lord existed even before thecreation of the universe. At the time of Pralaya, Narayana alone existed along with Laxmi, by embracing her. The entire universe was contained in His stomach. Laxmi is superior to the rest in the universe contained in His stomach. He is superior to Laxmi. (What to speak of others). As Brahma and others who are fit to receive upadesha are inside His stomach, He concealed the entire knowledge in Him.He is "svarata" and so by the "Alingana", the joy is for Laxmi and not for Him.

"tasyAM sushhTu arataH svasminneva rataH" - bhAvaprakAshikA

{antya}

tasmAdayaM granthavaro.akhilorudharmAdimoxAntapumarthahetuH |

kiJNchoditaistasyaguNaistato.anyairnArAyaNaH prItimupaityatolam.h | 1| 

padachchheda and meaning :

tasmAt.h = for that reason (as mentioned in prior verse that MBTN, thus explains all that is said in puranas, pancharatras, vedas and itihasas);
ayaM granthavaraH = this jewel of work;

akhila = all the;
uru = great; dharma Adi moxAnta = starting from Dharma and ending with liberation;
pumartha hetuH = cause for the PurushArthas;
kiM cha = and also;
uditaih = uttered or produced;
tasya guNaiH = His qualities;
tataH = and then;

anyaiH = others;
nArAyaNaH = Lord Narayana;
prItiM upaiti = be pleased;
ataH alam.h = thus the conclusion is made.

[The prior verse mentions that MBTN explains all that is said in puranas, pancharatras, vedas and itihasas.] For that reason and also because this excellent work is instrumental in accomlishing all the four purusharthas namely Dharma, artha, kAma and moxa. Thus Acharya concludes by saying 'may Lord Narayana be pleased with the composition of this work which extolled His great qualities and did other accomplishments'.

yassarvaguNasaMpUrNassarvadoshhavivarjitaH |

priyatAM prIta evAlaM vishhNurme paramassuhR^it.h || 2||

padachchheda and meaning :

yaH = Who is; 
sarva guNa saMpUrNaH = complete with infinite auspicious qualities; 

sarva doshha vivarjitaH = devoid of all flaws; 
priyatAM = be pleased; 
prIta eva alaM = (though) completely satisfied with infinite bliss and contentment;

vishhNuH = Lord Vishnu; 
me = my; 
paramaH suhR^it = great and dearest friend.

May Lord Vishnu, Who is completely contented and blissful, complete with infinite auspicious qualities, devoid of all flaws and Dearest to me, be pleased with this work of mine.

36. shrI yatipraNavakalpa

This is a small work consisting of 28 verses, which describe the importance and process of Sanyasa dIxa. The initiation with mantropadesha is dealt with utmost brevity and yet with abundant force.

{Adi}

samichcharvAdikAnhutva samyakpurushhasUktataH |

sarveshAmabhayaM datvA viraktaH pravrajeddharim.h || 1||

padachchheda and meaning :

samit.h = samidha = sacred fuel for sacrificial fire;

charu = an oblation of rice for presentation to the gods and pitR^is;
AdikAn = and others (like Ajya);
hutva = by offering in the sacrifice;
samyak = well or properly (according to sastras);
purushhasUktataH = by way of Purushasukta mantras;

sarveshAM = to all beings;
abhayaM = protection or refuge;

datvA = by giving;
viraktaH = by having vairagya (by way of detachment to all materialistic things and steadfastness only in the devotion to Shri Hari);
pravrajet.h harim.h = take up sanyasa dIxa as a way of reaching Shri Hari.

(Described in this verse is how a person who intends to take up Sanyasa dIxa should be).

By offering sacred fuel, an oblation of rice, Ajya (ghee) to the sacrificial fire with mantras like Purushasukta, by offering refuge or protection to all living beings, and by becoming virakta, one must take up the sanyasa dIxa to please Shri Hari.

Note:

As per Dr. BNK Sharma, the oath of loyalty of a sanyasi is:

"na vishhNuM vaishhNavAmschaiva hyutsR^ijeyamiti trishaH | na chAnyadevatAsAmyaM tadaikyamathavA hareH || chintayeyaM mR^itau vApi, na chApyekatvavAdibhiH | samatvavAdibhischAhaM saN^gachchheyaM kadAchana ||"

[Never shall I forswear ViShNu and the VaiShNavAs. Never shall I deem ViShNu to be on par or identical with the other gods. Never shall I associate with those who hold the doctrine of identity or equality of God and soul.]

The sanyasi has to spend his time trying to improve his knowledge of sastras, worship Shri Hari and practice the Pranava-japa so as to realize and reach Shri Hari. One who has the capabilities to become a sanyAsi alone has to take up sanyasa. Such a person will have attachment only to Paramatma and detachment to evrything other than Paramatma. If a person without such detachment takes up sanyasa and then stoops down or cringes, such a person is called "ArUDha patita".

{antya}

itihAsapurANaM cha paJNcharAtraM tathaiva cha |

tadarthAn.h brahmasUtreNa samyaN^gnirNIya tattvataH |

vishhNossarvottamatvaM hi sarvadA pratipAdaya || 1||

padachchheda and meaning :

itihAsapurANaM = Itihasas (Ramayana and Mahabharata) and Puranas;
cha = also;
paJNcharAtraM = Panchratras;
tatha eva cha = in the same way;
tadarthAn.h = their meaning;

brahmasUtreNa = using Brahmasutras;
samyak nirNIya = by re-enforcing well;
tattvataH = By [studying] tatvas ;

vishhNoH = of Vishnu;
sarvottamatvaM = all supremacy;
hi = surely;
sarvadA = always;
pratipAdaya = establish.

[This is instruction to the yati].

By deeply studying the itihasas, puranas and Pancharatras and re-enforcing their meaning in the lines of Brahmasutras, always establish the all-supremacy of Lord Vishnu.

37. shrI jayantI nirNaya

This is a small work describing the process of observance of "Sri Krishna Jayanti". On this day, one has to fast and give arghya to Sri Krishna and Chandra. One should also worship Balarama, Vasudeva, Devaki, Nanda and Yashoda.

{Adi}

rohiNyAmardharAtre tu yadA kAlAshhTamI (kR^ishhNAshhTamI) bhavet.h |

jaya.ntInAma sA proktA sarvapApapraNAshini (praNAshanam.h) || 1||

padachchheda and meaning :

rohiNyAM = in (along with) Rohini star;
ardharAtre = in the midnight;

tu = only; yadA = when;
kAlAshhTamI = kR^ishhNAshhTamI = Ashtami tithi of Krishna paxa (dark fortnight);
bhavet.h = occurs;
sA = that tithi;

jaya.ntInAma = the name "Jayanti";
proktA = called as (in scriptures);

sarvapA = all the sins;
papraNAshini = praNAshanam.h = destroyer.

The day on which during midnight, along with Rohini star, Ashtami tithi of dark fortnight occurs, that day is known as "Jayanti", according to sacred scriptures. This "Jayanti" will destroy all the sins (if observed properly).

yasyAM jAto hariH sAxAt.h nishIthe bhagavanajaH |

tasmAt.h taddinamatyantaM puNyaM pApaharaM param.h (smR^itam.h) || 2||

padachchheda and meaning :

yasyAM = in which day;
jAtaH = incarnated;
hariH = Shri HAri;

sAxAt.h = Lord Himself;
nishIthe = in the midnight;
bhagavan = having all six kinds of prosperity (shhaDguNaisvarya sampanna);
ajaH = Who has no birth;
tasmAt.h = for that reason;
tat.h dinam = that day;

atyantaM = greatly or highly;
puNyaM = brings forth punya;

pApaharaM = destroys sins;
param.h = exquisite or supreme; (smR^itam.h = known).

On that auspicious day, Lord Bhagavan Shri Hari Himself, though is free from any normal birth process, incarnated on His own free will. For that reason that day is known to be highly supreme, bringing forth punya and destroying sins.

tasmAt.h sarvairuposhhyA sA jayantI nAma vai sadA |

dvijAtibhirvisheshheNa tadbhaktaishcha visheshhataH (vidhAnataH) || 3||

padachchheda and meaning :

tasmAt.h = for that reason;
sarvaiH = by one and all (all devotees);

uposhhyA = to be fasted;
sA = that day;
jayantI nAma = named as

"jayanti"; vai = surely;
sadA = always;
dvijAtibhiH = by Brahmins;

visheshheNa = especially;
tadbhaktaiH = by those devotees; cha = also;

visheshhataH = in a special way; (vidhAnataH = according to shAstras).

For that reason, always and surely, all the devotees and especially the brahmins must observe fasting on Jayanti day according to shAstras.

{antya}

tato nityAhnikaM kR^itvA shaktito dIyatAM dhanam.h |

sarvAyeti cha mantreNa tataH pAraNamAcharet.h |

dharmAyeti tataH svastho muchyate sarvakilbishhaiH || 1||

padachchheda and meaning :

tataH = then (the next day);
nitya AhnikaM = daily prescribed duties (like sandhyAvandana);
kR^itvA = after completing;
shaktitaH = to the best of one's ability;
dIyatAM = gifted;
dhanam.h = wealth;

sarvAya iti mantreNa cha = also with the mantra "sarvAya...";
tataH = after that;
pAraNam = pAraNa (breaking the fast);
Acharet.h = is to be done;
dharmAya iti = with mantra "dharmAya...";
tataH = there after;

svasthaH = will reach heaven;
muchyate = liberated [from];

sarva kilbishhaiH = all the sins;

The next day, after the sleep, one must complete the daily prescribed duties like Sandhyavandana and by reciting the mantra "sarvAya..."(#1), one must do "dAnadharma" to the best of one's ability. After that by

reciting the mantra "dharmAya..." (#2), one must do pAraNa. One who performs this Jayanti vrata, procures heavenly joys and thereafter gets liberated from all the sins [procures moxa].

#1

"sarvAya sarvapataye sarveshvarAya

sarvasambhavAya shrIgovindAya namo namaH"

#2

"dharmAya dharmapataye dharmeshvarAya

dharmasambhavAya shrIgovindAya namo namaH"

38. shrI kR^ishhNastutiH

This stotra (which is also known as kR^ishhNastuti or kR^ishhNagadya), was composed by Shri Madhvacharya, as a boy. "kanduka" means a ball.

ambaragaN^gAchumbitapAdaH padatalavidalitagurutarashakaTaH |

kALiyanAgaxvela nihantA sarasijanavadala vikasitanayanaH |

kAlaghanAlIkarburakAyaH sharashatashakalita suraripunivahaH |

santatamasmAnpAtu murAriH satatagasamajavakhagapatinirataH |

padachchheda and meaning :

ambaragaN^gA = Akasha Ganga;
chumbita = touched (kissed);
pAdaH = (having) feet;
padatala = bottom of the foot;
vidalita = powdered;

gurutara = very heavy;
shakaTaH = (having) the cart;
kALiyanAga = the snake known as Kaliya;
xvela = poison;
nihantA = remover;

sarasija = lotus flower;
navadala = fresh petals;
vikasitanayanaH = (having) blossomed eyes;
kAla = black;
ghanAlI = clusters of clouds;

karbura = exquisite colors;
kAyaH = (having) the body; sharashata = hundreds of arrows;
shakalita = cut into pieces;
suraripunivahaH = groups of demons (enemies of gods) (ripushatanivahaH = hundreds of enemies);
santatam = always;
asmAn = us;
pAtu = protect;
murAriH = Shri Krishna (enemy of the demon, Mura);
satataga = wind;
samajava = equal speed;
khagapati = Garuda;
nirataH = (who) sits.

Lord Krishna's foot was touched by Akasha Ganga. When a demon, by name shakaTAsura came in the form of a cart, His foot powdered the cart. His foot removed the poison of the snake known as Kaliya. Lord Krishna's eyes are like fresh petals of newly blossomed lotus flower. His divine body has exquisite color like black clouds. Hundreds of arrows discharged by Him destroyed the evil demons.He rides on Garuda, who moves at the speed of the wind. May such Lord Krishna always protect us.

Note:

When the Lord took Trivikrama form, Akasha Ganga touched His foot. The mighty cart got all crushed by His foot. When He danced on the hood of Kaliya, the snake vomited all the poison. "Karbura" also means gold. "ApraNakhAt.h sarva eva suvarNaH" - His divine body shines like gold and is of the form of Infinite Bliss. "svityAnandaH samuddhishhTo variti j~nAnamuchyate". The devotees, who worship His feet, which are of the form of Infinite Bliss and Knowledge, will be blessed with bliss and knowledge. Thus the name "kanduka stuti" is sArthaka. "kaM" means happiness or bliss. "duka" means that which gives. By upalaxana, knowledge is also implied. It is "sArthaka" that in his boyhood, Shri madAcharya, who was going to be called "Anandatirtha", wrote "Kanduka stuti". For Shri Hari and Vayu, the creation, etc. is like "ball game". The sattvika jIvas are thrown high, the rAjasikas are tossed in between and tamasikas are thrown down.

OM shrI hari vAyu gurubhyo namaH

bhAratIramaNa mukhyaprANAntargata shri kR^iShNArpanamastu.

Sarvamoola Adi antya Shlokas
Sarvamoola Adi antya shlokas Part 1
Sarvamoola Adi antya shlokas Part 2