English meanings by Shri Keshava Rao Tadipatri
ShrI Hari VAyu Gurubhyo namaha
ShrI Sarvamoola grantha written by shrimad Anandatheertha bhagavatpada
1. shrI gItAbhAshya
{Adi}devaM.nArAyaNam natvA sarvadoshavivarjitam.h |
paripurNaM gurUMstAn.h gItArthaM vaxYami leshataH ||
padaccheda and meaning:
devaM = Lord; nArAyaNam = NArAyaNa;
natva = after bowing;
sarva = all;
dosha = defects or shortcomings ;
vivarjitam = devoid of;
pari pUrNaM = all complete;
gurUm tAn = also the teachers or preceptors;
gIta artham = the meaning of gIta;
vaxyAmi = I am going to say;
leshatah = little by little (step by step or to some extent);
Shrimad Acharya says:
"After bowing to Lord Narayana, who is totally defectless and all perfect (all complete) and also the teachers, I am going to say the meaning of gIta step by step".
Shri Jayatirtha says in PrameyadIpika:
prAripsitavighnavighAtAdiprayojanaM samuchitavishishhTeshhTadevatA\-gurupraNAmaM granthArambhapratij~nAM chA.adau nibadhnAti bhagavAN.h
bhAshhyakAraH "devamiti" || atra devashabdo devatAshabdaparyAyaH
pratipAdyamAha | sannidhAnAchcha bhagavadgItAyA iti labhyate |
tenedAnIM nArAyaNasya praNAme samuchitatAmAchashhTe | aj~nAna\-
pAratantryAdibhiH sarvadoshhairvisheshheNA sarvadA sarvAtmanA
varjitam.h | parito deshataH kAlato guNatashcha pUrnmiti vaishishh\-
TyamAchashhTe | paramavaishhNavasya bhagavato bhAshhyakArasya
vishhNurishhTadevateti prasisshameva | yadvA, bhagavadgItApratipA\-
dyatvaM nArAyaNasya na pareshhAmiva jIvatvanirvisheshhatvAdirUpeNa,
kiM nAma ? sarvadoshhavarjitatayA pUrNatayA cheti padadvayenA.akhyAti |
An.h vyAsAn.h | 'a A aM aH purANarshhiH vyAsaH shAkhAsahasrakR^it.h'
ityakArasya tannAmasu pAThAt.h | bahuvachanaM cha gauravAdeva |
gIteti bhagavadgItaivAbhipreyate | 'mukhyAmukhyayoH mukhye kArya\-
sampratyayaH ' iti nyAyAt.h | yadyapi bahvarthA gItA, shaktash\-
chAhaM tadvachane, tathA.api shrotR^INAM mandAM matimapexyAlpame\-
vochyata iti bhAvenoktam.h - "leshata iti ||" itthambhUtalaxaNAr\-
thatR^itIyAntAt.h tasiH | arthashabdena sarvArthagrahaNaprasaktau
sarveshhAM cha bhAshhye.adarshanAt.h vandhyeyaM pratij~neti mandA\-
shaN^kAnirAsAyedamuditam.h |
nanvastu namaskAragrathanaM shishhyashixArtham.h |
pratij~nA tu kimarthaM granthe niveshanIyA ? uchyate | bahubhirvyAkhyAtR^ibhiHbhagavadgItAyA vyAkhyAtatvAd.h vyarthamidaM bhAshhyamityAshaN^kA\-
nirasanaM prayojanamasya | anyaiH svapaxanixiptadR^ishhTibhiH svA\-
bhiprAyo bhagavadgItArthatvenA.aropyoktaH | ahaM tu gItArthameva vaxyAmIti sUchanAt.h |
Shri AnandatiirthabhagavatpAdAchArya, who intended to write bhAshhya for Bhagavadgita, at the very outset composes thus - "devaM...", in order to accomplish the benefitial acts like removal of obstacles, proper namaskara to the most unique and dearest deity and the promise of starting the task of composing the work, etc. [As mentioned else where, though the Acharya is not afflicted by the obstacles, this is to set an example and also to accomplish other things. "etc." or "other things" implies "removal of obstacles for others who wish to read his work"].
By saying "deva", what is implied is "pratipAdyadevata", - by context it is "pratipAdya devata of Bhagavadgita". For that reason, the propriety of bowing to Lord Narayana is indicated. Lord Narayana, especially, is always and in all respects devoid of all the flaws like ignorance and dependency, etc. He is, in all respects, by space, by time and by qualities, all complete and infinite - this is indicated by "paripUrNa". It is well known that Vishnu is the dearest deity of "paramavaishnava bhAshyakAra Acharya".
In other words, the deity propounded by Bhagavadgita is Narayana only and not any other deity. He is superior to all other deities. How come? "Absence of all the flaws and infinitely completeness" - the answer is indicated by these two words. "An.h" means "to Vedavyasa".
"a A aM aH purANarshhiH vyAsaH shAkhAsahasrakR^it.h" - thus "a" is one of the names of Vedavyasa. The word is in plural form. That is to pay respect. By the word "gItA", "bhagavadgItA" is meant. This is from the principle "between important and [relatively] unimportant, the important one which is currently being undertaken is to be understood". Even though Gita has many meanings and I am capable of explaining them all, still keeping in view the limited knowledge of the listeners, I will narrate only to a little extent - this is the purport behind the usage "leshata". The instrumental case suffix "tasi" is used in "leshata" to signify this kind of a purport.
[Baselesss doubt that may crop up]: By the word "artha", all the meanings have to be implied. In all the bhAshhyas, that is not to be seen. Then isn't the promise [of giving the meaning] futile?
To refute such baseless doubt it (leshata) is used.
Let the "writing of performing namaskara" be for instructing the disciples. Why is this promise [of writing artha] be introduced in the work? The answer to this is given by stating the purpose [of the promise], which is eradication of the doubt "Already many commentators have written commentaries for Bhagavadgita. Then isn't this effort futile?" by implying "Others were prejudiced with the outlook of their own philosophy and uttered [or wrote the commentary] by superimposing their opinion on Bhagavadgita. But I will say only what is conveyed in Gita."
This is what is indicated.
Explanation:
Acharya's statement "I will give the meaning [as is]" is taken as a promise.
Question: Why is this promise introduced?
Answer: Some may raise a doubt "Already many commentators have written commentaries for Bhagavadgita. Then isn't this effort futile?". This doubt is eradicated by saying: "Others were prejudiced with the outlook of their own philosophy and uttered [or wrote the commentary] by superimposing their opinion on Bhagavadgita. But I will say only what is conveyed in Gita."
Note:
In this context, it may be worthwhile to give some verses of
Sumadhvavijaya:
maNDayan.h bharatakhaNDamakhaNDaM nAdirAyaNapado.atra paro yaH |
taM naman.h prachuradhIrharigItAbhAShyamArpayadupAyanamasmai || VI-38||
Purnaprajnacharya bowed to Lord Narayana, full of infinite auspicious attributes, embellishing the entire Bharatakhanda, and offered a pleasing gift in the form of Gitabhashhya.
prItaye.asya purato varabhAShyaM vAchayan.h sa janatAmapasArya |
vachmi shaktita urukramagItAbhAvamityakathayat.h purusa~NkhyaH || VI-39||
After sending off the visitors, Madhvacharya discoursing on his
excellent commentary on Gita, for the pleasure of Lord Narayana,
uttered "I will comment on Gita according to my ability (shaktitaH)".
etadarthamapi sUxmamapi tvaM shakta eva na yadAttha samastam.h |
tena leshata itIha padaM syAdityagadyata jagajjanakena || VI-40||
Narayana, the Lord of the universe, spoke out "Let there be the word 'leshata' (to some extent) in the place of 'shaktita' as you, even though aware of all the meanings of Gita including the subtlest ones, put down only a small extent to accommodate the limited understanding of the listeners".
tena tatpravachane vihite.alaM shushruvuH prashayitA api shiShyAH |
uchyatAmiti muhuH sapR^ithivyAsphAlanaM padamaho hariNoktam.h || VI-41||
Madhvacharya made the change (of putting leshata) and completed the exposition. While the disciples were sleeping, Lord Narayana thumped the ground and bid the Acharya to expound again.
shabdabhedamavadhArya tamarchAsanniShaNNavapuShaH paramasya |
tasya bhAvavidadabhramanIShaH protthitaH pravachanaM vyadhitaibhyaH || VI-42||
Having heard the distinct words "expound again" by Lord Narayana, specially present in the icon, Madhvacharya realizing His purport, got up and expounded his Bhashya to his disciples again for His
delectation.
(This indicates that the Lord openly showed His approval).
{antya}
pUrNAdoshhamahAvishhNorgItAmAshritya leshataH |
nirUpaNam kR^itam tena prIyatAM me sadAvibhuH ||
padaccheda and meaning:
pUrNa - adosha = all complete (or all perfect) and unblemished;
mahA vishhNoH = of Lord mahA vishhNu; gItAm = BhagavadgIta;
Ashritya = based on that;;
leshataH = step by step;
nirUpaNam =definition or commentary;
kR^itam = done or made;
tena = by that;
me = my;
sadAvibhuH=always the lord; prIyatAM = be pleased;
"Based on the gIta of all perfect and untainted Lord maha vishhNu, step by step this commentary is made. May vishhNu who is always my lord be pleased with that commentary.
nArAyaNam sarvaguNairudIrNaM doshhavarjitam.h |
GYeyaM gamyaM gurUmshchApi natva sUtrArthamuchyate ||
padaccheda and meaning:
nArAyaNam = to Lord Narayana;
sarva - guNaiH - udIrNaM = supreme in all great qualities;
doshha - varjitam = not tainted by any defects(free of
all defects);
jneyaM = the worthiest to know about;
gamyam = the worthiest to reach for;
gurUm - cha - api = and also the teachers;
natva = after bowing;
sUtra - artham - uchyate = the meaning of brahamasUtras will be conveyed(by me);
Shrimad Acharya says:
"After bowing to Lord Narayana, who is supreme in all great qualities, free of all defects, the worthiest to know about and the worthiest to reach for and also the preceptors, I will convey the meaning of BrahamasUtras".
{antya}
jnAnAna.ndAdibhissarvairguNaiH pUrNAya vishhNave |
namostu gurave nityaM sarvathAtipriyAya me || 1||
padaccheda and meaning:
jnAna - Ananda - AdibhiH = knowledge and bliss etc.;
sarvaiH - guNaiH = all great qualities;
pUrNAya = perfect or complete;
vishhNave = to Lord VishhNu;
namaH astu = let be salutations;
gurave = preacher;
nityaM = at all times;
sarvathA = in all ways;
ati - priyAya = extremely dear;
me = to me;
"Let there be my salutations at all times to Lord VishhNu who is complete with all great qualities like knowledge and bliss etc., who is my preacher and extremely dear to me."
==============
yasya trINyuditAni vedavachane rUpANi divyAnyalam.h |
baT.htaddarshatamitthameva nihitaM devasya bhargo mahat.h |
vAyorAmavachonayaM prathamakaM pR^ixo dvitIyaM vapuH |
madhvoyattu tR^itIyakaM kR^itamidaM bhAshhyaM harau tenahi || 2||
padaccheda and meaning:
yasya = whose;
trIni = three;
divyAni = divine;
rUpAni = forms;
uditAni = came forth; (meaning three divine avatArAs were taken);
alam bat = quite sufficiently and efficiently;
vedavachane = according to the words in vedas;
nihitam = entrusted (with);
bhargo devasya = of the Lord of lords;
mahat = great task;
tat - darshatam - ittham - eva = that has been proved this way only;
prathamakaM = the first one is;
rAma - vacho - nayaM = carrying the
message of Lord RAma; vayo = Lord vayu deva (HanumAn);
dvitIyaM - vapuH = second avatAra is;
pR^ixo = BhIma;
tR^itIyakaM = the third one is;
madhvo - yat - tu = madhva which (avatAra) is in fact;
tena hi = by him only;
harau = in Hari;
idam = this;
bhAsyam = bhAsya (shrI brahamasUtrabhAshhyam);
kR^itam = done (accomplished);
"According to the words in vedas, vAyu deva took three incarnations to discharge the divine task entrusted to him by Lord Hari.
The first one is
HanumAn who carried the message of Lord RAma to sIta and did many other great tasks.
The second one is
BhIma who killed many evil ones.
The third one is
madhva (Ananda tIrtha), among other great tasks, wrote shrI brahamasUtrabhAshhya."
Needless to say how every time vayu deva pleases Shri Hari by accomplishing what is entrusted to him.
nityAna.ndo harirpUrNo nityadA prIyatAM mama |
namastasmai namastasmai namastasmai cha vishhNave || 3||
padaccheda and meaning:
nitya - AnandaH = always blissful (has eternal bliss);
hariH - pUrNaH = Lord Hari who is perfect;
nityadA = who gives eternal joy (or moxa) or who always fulfills the desires of His devotees;
prIyatAM = be pleased;
mama = my;
namah - tasmai = salutations to him;
namah - tasmai = salutations to him;
namah - tasmai = salutations to him;
vishNave cha = He is also omnipresent;
"May all blissful, all perfect, all giving, all present Lord Hari be pleased with me. My many humble salutations to Him."
brahmasUtrabhAshhyam.h
======================
shrIjayatIrthavirachita tattvaprakAshikA tIkayA sahitam.h
OM nArAyaNaM guNaissarvarudIrNaM doshhavarjitam.h |
j~neyaM gamyaM gurUMshchApi natvA sUtrArtha uchyate || 1 ||
Mangala verse of the bhAshhya: I explain the purport of the Brahma Suutra, duly saluting the Supreme God Narayana who is an embodiment of infinite attributes, who is absolutely free of drawbacks, who could be known by the
scriptures, and who could be attained by those who know Him. I also offer salutations to my Guru (who is Narayana Himself).
chintAsa.ntApalepodbhavamR^itimukharAsheshhadoshhAtidUram.h |
sadbhirvairAgyabhaktishrutimatiniyatadhyAnajaj~nAnayogAd.hgamyaM
vande mukundAbhidhamamalamalaM brahma vedAntavedyam.h || 1 ||
I offer salutations to the Supreme God Mukunda, i.e., Brahman, who is the embodiment of pure bliss, full knowledge, splendor, vigor, plenty of manganimity and valor, etc., innumerable attributes; who is abolutely free from drawbacks such as anxiety, tension, contamination by sin or religious merit, birth and death; who could be attained by the deserving pious persons by means of understanding of the same by rational analysis, meditation, and direct vision; and who is conveyed by the entire Vedanta.
bhArapArijAtasutaruH sadbrahmasUtrAmR^itam.h |
AsIttantrapurANasanmaNigaNo jAtuH shukenduH sadA
so.ayaM vyAsasudhAnidhirbhavatu me bhUtyai satAM bhUtidaH || 2 ||
May the ocean of Veda Vyaasa, the bestower of the prosperity of knowledge, from whom by the churning of the Mandara Mountain of the form of prayer by the gods, the Lakshmi of the form of right knowledge arose, Paarijaata of the form of the Mahaabhaarata arose, Gems of the form of Pancharaatra and PuraaNa arose, the Moon of the form of Shuka arose, bestow the prosperity of knowledge upon me.
nirdoshhaM jitachandrachandrikamalaM tApatrayonmUlane |
gAmbhIrye jitasindhurAjamamitaM bhAshhyaM yadAsyAmbujAdAvirbhUtamamandabodhabhagavatpAdAnprapadye.
atha tAn.h || 3 ||
I surrender at the feet of the revered PuurNabodha, from whose lotus-like mouth arose the Brahma-Suutra-Bhaashhya -- the bhAshhya that exceeds the sun in removing the darkness of ignorance within, that exceeds the moon-rays in warding off the three types of miseries, that exceeds the ocean in respect of maintaining dignity.
amalA ye |
kR^ipALavaH paN^kajanAbhatIrthAH
kR^ipALavaH syAnmayi nityameshhAm.h || 4 ||
May the grace of Padmanabha Tiirtha be bestowed upon me for ever; that Padmanabha Tiirtha who is an ocean of the right knowledge obtained by the service rendered to Shri Madhvacharya, and is compassionate to all by his very nature.
durvAdivAraNavidAraNadaxadIxamaxobhyatIrthamR^
igarAjamahaM namAmi || 5 ||
I offer salutation to the lion king Askshobhya Tiirtha who was intent upon breaking the heads of the elephants of the form of the debators of wrong knowledge, and who destroyed the arrogance of the evil persons by the roaring of his discourses that were placed at the feet of the hill of the form of the Lord of goddess Ramaa.
atha tatkR^ipayA brahmasUtrabhAshhyaM yathAmati |
vyAkurve shrImadAnandatIrthAryamukhaniHsR^itam.h || 6 ||
Now, by his grace, I shall comment upon the Brahma-Suutra-Bhaashhya that has arisen from the mouth of Shrimad Ananda Tiirtha, as per my capacity.
gaN^gAsaN^gena nairmalyaM rathyAdbhirlabhyate yathA |
vAchovishuddhasiddhyarthaM saN^gamanye gurorgiriH || 7 ||
Just as water flowing along the road attains purity by joining the water of the holy Ganga, similarly, I join my words with the words of my Guru for getting the same sanctified.
athAvidyApaTalapihitanayanairanyairanyathAvyAkhyAtAnibrahmasUtrANi yathAvadvyAchikhyAsurbhagavAnAchAryavaryaH
prAripsitabhAshhyasya kaivalyAdyakhilaphalasAdhanatAdisiddhyarthaM
nirantarAyaparisamAptyAdyarthe cha nArAyaNanamaskAram grathayati
granthAraMbhaNaM cha pratijAnIte | nArAyaNamiti | atra
nirupapadasUtrashabdena brahmasUtramuchyate | tasya mukhyArthAbhidhAyakatvAt.
h | teshhAM cha tAdR^ishatvAt.h |
Acharya Madhva offers salutations and also mentions the commencement of his work in the verse `nArAyaNaM', etc.; [He], desirous of correctly explaining the purport of the Brahma Suutra that was erroneously commented upon by those whose eyes were dimmed by the avidyA. He offers salutations with the intention of making his bhAshhya a means to liberation, noble results, and also for the completion of his bhAshhya without hindrance. He also states the commencement of his work. The word `sUtra' that is stated here without anyu qualifying adjective conveys the Brahma Suutra only. The word `sUtra' conveys its primary meaning here. `Brahma Suutra' is the primary meaning of the word `sUtra'.
Significance of the four adjectives given to Narayana:
vaxyamANameva sUtrArthe shR^otR^ishemushhImanukUlayishhyan.h
Adau prastAvayituM visheshhaNachatushhTayeneshhTadevatAM
vishinashhTi | tathA hi | AdisUtre bhagavataH purushhArtho
bhavatIti sUchite.adhikAriNaH shaN^konmishhati purushhAntare
anupalabhyamAnaM purushhArthapradatvaM tasya chet.h
kIdR^isho.asAviti | tAM nivArayadAdyAdhyAyasyArtho `guNaiH
sarvairudIrNamiti' | tatra hyapayAyAnantashabdAnAM
mohAyogavR^ittyA harau samanvayasamarthanadvArA sarvaguNodIrNataiva
syAdityAshaN^kAM pariharato dvitIyA.adhyAyasyArtho
`doshhavarjitamiti' | tatra yuktyAdInAmAbhAsatvavarNanena
nirdoshhatvasyaiva bhAshhitatvAt.h | evaMvidhasya cha prasAdaH
kayA vidhayA bhavishhyatItyAkAN^xAM pUrayatastR^itIyasyArtho
`j~neyamiti' | tatra viraktyAdibhistatprasattyarthe tasya
j~neyatAyAH kathitatvAt.h | prasannashcha kIdR^ishaM pumarthe
prayachchhatItyAkAN^xAM pUrayasturIyasyArtho `gamyamiti' |
tatra j~nAnino bhagavatprAptilaxaNamoxasyoditatvAt.h |
The word Narayana is qualified by four adjectives here in order to introduce the subject proposed to be developed in the Suutra-s to facilitate the understanding of the subject by the listeners. This is as follows:
In the first Suutra it is stated that by the grace of God, the eligible will attain liberation. On learning this, a query arises in the mind of the eligible that if God has the ability that is not found in others to bestow liberation, then what is his special characteristic that distinguishes him from others? This query is answered by the subject discussed in the first chapter of the Brahma Suutra, and summarized here by the adjective `guNaiH sarvaiH udIrNam.h'. In the first chapter, it is pointed out that all the words which are not mere synonyms convey the Supreme God Hari by pointing out some or the other of His attributes. Through this, it is further pointed out that He has infinite attributes.
Now, a doubt may arise that the God may also have some defects, and the statement that infinite attributes are present in Him may also be opposed by argument. These doubts are removed by the subject discussed in the second chapter. This is summarized by the adjective `doshhavarjitam.h'.
In the second chapter it is established that the Supreme God is absolutely free from all drawbacks. The arguments that try to show some or the other drawbacks are shown to be fallacious.
In the third chapter, the query as to how could one obtain the grace of such a God is answered. The subject of the third chapter is summarized by the adjective `j~neyam.h'. In this chapter, it is stated that one should obtain His knowledge by detachment, etc., means in order to obtain the God's grace.
In the fourth chapter, the query as to what kind of fulfilment is bestowed by the graceful God is answered. This is summarized by the adjective `gamyam.h'. In this chapter the nature of liberation attined by the knower is described.
Meanings of the word Narayana: (Check this link too)
atha vA naitannArAyaNapadaM devadattAdipadavatsAN^ketikaM
bhavati kintu vishishhTaguNAnapyAchashhTa ityAshayavAnpadachatushhTayena
tannirvakti | tathA hi | doshhArashabdayorabhinnArthatvAnnaJNashcha
viruddhArthavAchitvAddoshhaviruddhA
guNA nArAstadAshrayo nArAyaNaH | naJNo.abhAvArthatvAdarAshrayo
na bhavatIti vA nArAyaNaH | sarasaMbandhitvAnnarIyate.aneneti
vA na aramaNaM yeneti vA nirdoshhavedotpannatvAdvA nAraM j~nAnaM
vishhayatayA tadAshrayatvAchcha nArAyaNaH | aravidhuratvAdaratirahitatvAtxayarahitatvAdvA
nArA muktAstadAshrayo nArAyaNaH |
naganAkAdishabdavadayaM shabdo j~nAtavyaH |
athavA nArAyaNasyaiva namyatvopapAdakametat.h | yo hi bahuguNo
nirdoshhaH shAstraj~no.adhItashAstragamyaH sa hi vandyo
bhavati | devatAnatisamantaraM gurUnapi namati |
gurUMshcheti | `gurornAma na gR^ihNIyAchchhishhyo bhAryA
paterapi' ityato na tannAma jagrAha | svasya gurudevatAbhede.
aruchiM sUchayatyapipadena | yadyapi gurUrna
devatAbhinnastathApi visheshhAnugrahArthaM prathaN^ganatiriti |
An alternate interpretation of this mangala verse may also be given as follows: the word Narayana is not mrerely a name as in the case of words like Devadatta given as a name. This word Narayana conveys some special attributes. With this in mind, the four adjectives are added to explain the special attributes.
This is as follows:
(i) the word `araH' means defects, na means
the opposite of this. Therefore the word `nAraH' means
qualities. Hence `nArAyaNa' means He who possesses qualities.
(ii) `na' means absence, `na arAshraya' means He who does not have any drawbacks.(iii) `nAra' means knowledge. This word conveys this meaning,
i.e., knowledge, on four grounds, viz.,
(a) Knowledge is connected with men.
(b) Knowledge enables one to avoid death.
(c) Knowledge enables one to overcome misery.
(d) Knowledge arises from the Vedas.
He who is the object of knowledge is Narayana.
(iv) `nAraH' means the liberated. This word conveys this
meaning on three grounds:
(a) The liberated are free from drawbacks.
(b) They are free from misery.
(c) They are free from death.
He who is the abode for the liberated is Narayana.
The grammatical structure of this word `nAra' is to be
understood as in the case of `naga nAka', etc.
Another alternate explanation is, the four adjectives are intended to explain the fact that Narayana only is to be adorned. Because He, who has infinite attributes, who is absolutely free from drawbacks, who is conveyed by the scriptures and who is to be attained -- only is to be adorned. Narayana has all these, therefore he is to be adorned. After offering his salutations to God, Shri Madhva offers his salutations to his preceptor. "A pupil should not mention his Guru by name, and a wife should not mention her husband by name," thus is the convention. Therefore, Shri Madhva has not mentioned his Guru by name. The word `api' is intended to indicate the absence of difference between the God and Guru in this case. Though God Himself is the Guru to Shri Madhvacharya, he has offered salutations to Him as Guru again to seek His special grace.
anubandha chatushhTaya
anenaiva shAstrasyAdhikArivishhayaprayojanasaMbandhAshcha
shrotR^ipravR^ittyaN^gbhUtAH sUchitA j~nAtavyAH | tatsmaraNasya
mahAphalahetutvAchcha | taduktam.h |
`adhikAraM phalaM chaiva pratipAdyaM cha vastu yat.h |
smR^itvA prArabhate granthaM karotIsho mahatphalam.h ||' iti |
namaskArAdhikAryAdigrathanasUchane shishhyashikshArtham.h |
tathAhi | j~neyatvagamyatvayorj~nAtR^igantR^isApexatvAt.h
tadyogyastadichchhurevAdhikArI sUchitaH | nArAyaNa eva vishhayaH |
tajj~nAnagamane prayojanam.h | yathAyogyaM saMbandha iti |
In this mangaLa verse the eligibility, the subject, and the objective of the study of this shaastra and the relation among these three are also indicated. The recounting of these four is quite beneficial.
This is stated as under:
"God will bestow great benefits upon him who commences his work recounting the eligibility, the purpose, and the subject of the work," thus.
Composing of a work recording salutation and suggesting the eligibility, etc., is intended to instruct the disciples. The eligibility, etc., is stated as under -- Knowledge of God and attaining God need a person who is to know and who is to attain. Therefore, one who is capable of these and is desirous of these is the eligible person. Narayana Himself is the subject. Knowing and attaining Him are the aims. Appropriate connection among these is the relation.
vishhNureva vijiGYAsyaH sarvakatA.r.a.agamoditaH |
samanvayAdIxateshcha pUrNAna.ndo.a.ntaraH khavat.h || 1||
padaccheda and meaning:
vishNuH = Lord vishNu;
eva = only; yaH = one who is;
vijigYaH = all knowing
(visheshha gYAna sampannaH iti) or most worth knowing (visheshhena gYAtum
arhati iti);
sarva katA.r = doer of all;
Agama - uditaH = shining in vedAs, upanishats, purAnAs etc;
samanvaya = coordination;
Adi = etc;
IxateH = seeing or observing;
cha = also;
pUrna = completely or fully;
AnandaH = blissful;
antaraH = inner force (to every one);
khavat.h = owner or source of supreme knowledge;
Lord vishNu alone has these qualities like sarvagYAna (omniscience),
sarvakart^itva (doer of all actions),
nigamAgamaika vedya (being known through vedas etc),
sarva svAtantryatva (all freedom), pUrnatva (completeness or pefection),
Ananda (eternal bliss).
{antya}
namo namo.asheshhadoshhadUra pUrNaguNAtmane |
viriJNchi sharvapUrveD.hyava.ndyAya shrIvarAya te || 1||
padaccheda and meaning:
namo = salutations;
namo = salutations again;
asheshha = totally;
doshha dUra = defectless;
pUrna guna Atmane = repository of perfect qualities;
viriJNchi = brahma;
sharva = shiva;
pUrva = etc. ;
iD.hya = respectable (fit to be worshipped);
vandyAya = worshipped (by them);
shrIvarAya = consort of laxmi;
te = to you.
My many salutations to you, who is consort of laxmi, who is totally defectless, repository of perfect qualities and worshipped by the brahma and shiva etc. who themselves are worshipped by gods and men. In other words you are the Lord of lords.
===================================================
nArAyaNaM nikhilapUrNaguNaikadehaM |
nirdoshhamApyatamamapyakhilaissuvAkyaiH |
asyodbhavAdidamasheshhavisheshhato.api |
va.ndyaM sadA priyatamaM mama sannamAmi || 1||
padaccheda and meaning:
nArAyaNaM = To nArAyaNa;
nikhila = all;
pUrNa = perfect;
guNa eka dehaM = only repositary of such qualities;
nirdoshham = defectless;
Apya tamam = most dear;
api = also; akhilaiH = all;
su vAkyaiH = good sentences; (means by all the sacred statements of vedas etc.);
asya = this;
udbhava Adidam = giver of birth etc. (means He is the sr^ishTi, sthiti and layakarta or
creator,operator and destroyer);
asheshha visheshhataH api = in every respect also;
vandyam = fit to be worshipped;
sadA = always;
mama = my;
priya tamaM = most dear;
sannamAmi = samyak namAmi = salute a lot;
My salutations to my most dear Lord nArAyaNa, who is defectless and repository of all perfect qualities. All the sacred hymns of vedAs etc state that you are the creator, operator and destroyer of the entire universe. You are always fit to be worshipped in every way.
tameva shAstraprabhavaM praNamya jagadgurUNAM gurumaJNjasaiva |
visheshhatome paramAkhyavidyA vyAkhyAM karomyanvapi chAhameva ||2||
padaccheda and meaning:
tam eva = him only;
shAstra prabhavaM = who can be understood by the knowledge
born out of shAstras; praNamya = after bowing;
jagat gurUNAM = teachers of the world;
gurum=teacher;
cha = also;
visheshhataH me = especially mine;
parama Akhya
vidyA = most renowned education or study;
aham anu vyAkhyAM karomi = I will write this commentary (anuvyAkhyAnam);
cha = also;
eva = only;
After bowing to him (Lord nArAyaNa), who can be known by only shAstras, who is the teacher of the teachers of the world and especially my teacher also and who is most important purpose of my study, I will write this commentary (anuvyAkhyAnam).
{antya}
niHsheshhadoshharahita kalyANAkhilasadguNa |
bhUtisvayaMbhusharvAdiva.ndyaM tvAM naumi me priyaM || 1 ||
padaccheda and meaning:
niHsheshha - doshha - rahita = one who is entirely defectless;
kalyANa - akhila - sat - guNa - bhUti = treasure of all the great good qualities;
svayaMbhu - sharva - Adi - va.ndyaM = worshipped by brahma and shiva etc.
tvAM naumi = (I) bow to you;
me priyam = my beloved one;
I bow to you, my beloved one, who is entirely defectless, treasure of all the great good qualities and worshipped by brahma and shiva etc.
In the above shlokAs, AchArya expresses his utmost devotion filled with intimacy and love towards nArAyana.
The tattva-maJNjarI commentary on the first verse of the aNu-bhAshhya runs to something over 300 lines of ITRANS coding, in spite of which our commentator avers:
ato.anekArthaguMbhasya naitadbhAshhyasya vistR^itau |
shakto.asmyathApi leshena vyAkhyAM kuryAM yathAmati !
Therefore, although I am incapable of knowing the extent of the large number of meanings of this bhAshhya, even then, I comment upon it as required (by the intention of the bhAshhyakAra, and the capabilities of the intended audience).
The `yathAmati' is a subtle hint to show exactly how incapable *we* are,
btw. Shri Raghavendra says that while he himself is unable to grasp the whole content of the aNubhAshhya, even then he has to be careful not to lay out all of what he does grasp, for fear of taxing his audience's skills beyond limit! (This interpretation of `yathAmati' accords with his own interpretation of `yathAbodham.h' in a similar instance.)
Here is a small sample of his commentary, upon the first phrase of the verse:
nanu jIvachaitanyAdanyasya brahmaNo mAnAbhAvenAbhAvAttasya
chAhaMdhIsiddhatvenAvishhayatvAt.h satyapi tajj~nAne muktyadR^ishhTyA
phalAbhAvAttata evAdhikAryAdyabhAvAchchatadvijij~nAsasvetyuktirayukta
ityAshaN^kAyAM prAptAyAm.h --
However, there is no evidence for any Brahman other than the jIva's own conscious self, which is experienced as `I' and thus requires no inquiry/curiosity. Therefore, there is no subject for jij~nAsA (inquiry). Even if one's self is to be a subject for inquiry, such inquiry cannot yield mukti, and thus this exercise is without a subject, a proposed gain, a person qualified to undertake it, and a connection among these, and is thus inappropriate -- such a doubt obtains:
``|| OM athAto brahmajij~nAsA OM ||'' -- iti |
``Then, therefore, begins the inquiry into Brahman," thus (is the first sUtra).
tadvyAchashhTe -- `vishhNureva vijij~nAsyaH' iti | vishhNureva
deshakAlaguNAparichchhedarUpavyAptimAnvishhNvAkhyo bhagavAn.h
vijij~nAsyaH | athAtaH padoktAbhyAM adhikAriphalAbhyAM vishishhTayA
shravaNamananadhyAnarUpajij~nAsayA vishhayIkartavyaH | tadvishhayA
sA kAryeti yAvat.h | na jIvaH | `yena tadvijij~nAsasva?' ityuktiH
ayuktA syAt.h |
That is explained -- `Vishnu alone is to be excellently known', thus. Vishnu alone is known by the appellation `vishhNu' for having no limitations in space, time, qualities, and being all-encompassing, and only He, the Lord, is fit for inquiry. By `athAtaH', the `adhikArI' and `phala' respectively for inquiry are shown, and with these attributes, He is to be known. Or else, that He is fit to be known since these (adhikArI, etc.) do obtain. The jIva is not intended. Hence, "why an inquiry?" -- such a statement is not justified.
This briefly lays out the entire purpose of spiritual pursuit, and deals with the objection that no end above one's own self-gratification exists. It however is not the entire commentary on the phrase.
From my limited understanding, the commentator shows how each epithet of Vishnu found in the aNu-bhAshhya relates to an adhikaraNa (topic of discussion) of the Brahma Suutra. The latter itself has a flow which goes something like this (rather crudely) over part of the range we're looking at:
|| OM athAto brahmajij~nAsA OM || -- #1
Then, therefore, begins the inquiry into Brahman. After obtaining eligibility, one begins to seek to understand Brahman. But what/who is Brahman?
|| OM janmAdyasya yataH OM || -- #2
He by whom creation, etc. (the eight activities of creation, sustenance, destruction, maintenance, knowledge, obscuration, bondage, and liberation) take place. Brahman is He who does all these things. However, in one's experience, there is no one who does all these things; they may do some, or some may happen by accident, etc. So how can such a Brahman be inquired into?
|| OM shAstrayonitvAt.h || -- #3
On account of being known from shaastra. While Brahman is not known from perception, He can certainly be known from shaastra. However, there is no agreement about the purport of shaastra, and different parts of shaastra seem to say different things, extol different gods, etc. So how?
|| OM tattu samanvayAt.h OM || -- #4
And only by means of uniform interpretation. Only by means of `samanvaya' (samyak.h anvaya = excellent or uniform interpretation) of shaastra can Brahman be understood. However, a Brahman who does Creation, etc., cannot be a subject of any textual evidence, as human language is created from our experiences -- these exclude mukti, etc. Therefore, Brahman cannot be grasped by words, and is thus not known from shaastra, and thus not fit to be inquired into.
|| OM IxaternAshabdam.h OM || -- #5
As He is perceived, He is not un-graspable by words.
There is evidence (see BG VI-29) that the realized can perceive Brahman by aparoxa-j~nAna, hence it is not proper to argue that He is `avAchya' for being unperceivable.
Oh, I see. This is coming back to the same old thing about the individual again. Your Brahman is merely an idealized human: "Man creates God in his own image," etc.
|| OM gauNashchennAtmashabdAt.h OM || -- #6
The [materially] qualified, so say you? No -- because `AtmA' is used [to refer to Brahman].
The embodied self does not qualify to be called `AtmA', hence he is not the subject of shaastra and not the subject of `IxaNa' as stated.
Pray, why not?
|| OM tannishhThasya moxopadeshAt.h OM || -- #7
Since one devoted to Him obtains the `upadesha' for moksha.
This quality does not exist in an embodied individual (even as per the pUrva-paxin.h), who thus cannot be the referent of `AtmA'.
A second reason:
|| OM heyatvAvachanAchcha OM || -- #8
Also because being fit for rejection is opposite of what is stated for Brahman.
While all embodied individuals are fit to be rejected sometime, some place, in some fashion or the other, Brahman cannot be rejected at any time.
A third reason:
|| OM svApyayAt.h OM || -- #9
Because He is said to merge unto Himself.
The avatAra-rUpa emerges from the mUla-rUpa with no loss or decay in either, and also merges, again with no loss or decay. This is inconceivable of any embodied individual.
Even if all the previous be true, perhaps the `samanvaya' cannot be complete because there is something said somewhere in shaastra opposed to these precepts?
|| OM gatisAmAnyAt.h OM || -- #10
As the purport of all shaastra is uniform.
-- it cannot be said that some parts may cause conflicts. However, perhaps shaastra itself states that the Brahman is like an embodied individual?
|| OM shrutatvAchcha OM || -- #11
Also on account of being known from Shruti. Since Shruti states that He is `kevalo nirguNashcha', etc., it denies the notion that He is an embodied individual. Numbers 1 through 4 constitute an adhikaraNa each, while 5 through 11 are one adhikaraNa.
The aNu-bhAshhya explains the sUtra-s quoted as, in
order:
(#1) vishhNureva vijij~nAsyaH
(#2) sarvakartA
(#3) AgamoditaH
(#4) samanvayAdi
(#5-11) Ixateshcha
After this, the epithet `pUrNAnandaH' covers `OM Anandamayo.abhyAsAt.h OM', etc., showing how `Anandamaya, etc., mean Brahman; `antaraH' covers `OM antara upapatteH OM', etc., showing how Brahman *is different from* the jIva (`antara' means difference in most Indian languages even now); `khavat.h' covers `OM AkAshastalliN^gAt.h OM', showing how the epithet `AkAsha' can refer to Brahman, and how His qualities of presence in Himself, being a support for all while remaining unaffected, etc., mean that He can be referred to as `AkAsha' for having the same same qualities as insentient space.
In this manner, the verse:
vishhNureva vijij~nAsyaH sarvakartA.agamoditaH |
samanvayAdi Ixateshcha pUrNAnando.antaraH khavat.h ||
explains the first 22 sUtra-s and eight adhikaraNa-s.
asheshhagurumIsheshaM nArAyaNamanAmayam.h |
saMpraNamya pravaxyAmi pramANAnAM svalaxaNam.h || 1||
Padaccheda and meaning:
a - sheshha guruM = teacher to all including ramA, brahmA etc. -
IsheshaM = Lord of lords (Lord to ramA, brahmA etc who are worshipped by others)
this speaks of the sarvottamatva of Lord vishhNu -
anaamayaM (na aamayam) = entirely defectless (or destroying mental and
physical diseases of His devotees) -
naaraayaNaM = Lord naaraayaNa (there are many interpretations and meanings
for this name,
one of such is naara means knowledge, ayana means abode and so
naaraayaNa means abode or source of knowledge)
sampraNamya = after bowing with deep devotion; (samyak pranamya); -
pramaaNaanaaM = true knowledge and true causes of knowledge;(something that
describes as-is , is called a pramaaNa);
sva laxaNaM = svaruupabhuuta laxaNa(inherent characteristic, qualification
or rule that makes it),
pravakshyaami (prakr^istena vakshyaami) = uddesha
vibhaagaadi sahitam vakshyaami = (I) will tell along with purpose,
divisions and variations etc.
After bowing to Lord naaraayaNa, who is the teacher to all, who is Lord of lords, entirely defectless, I will tell in detail about the inherent laxanas of shAstra pramANas.
{antya}
asheshhamAnameyaika sAxiNe.axayamUrtaye |
ajeshapuruhUteD.hya namo nArAyaNAya te || 1||
aja = your own son chaturmukha brahma;
Isha = shankara;
puruhuuta = devendra;
IDya = worhipped by (them); -
asheshham aanameya eka saaxiNe = one who knows the entire pramaaNas,
prameyas (sarva GYanaa or omniscient),
axayamuurtaye =one who has no dimunition; (who has undiminished divine body of knowledge,
bliss etc.)
naaraayaNaaya te = to you Lord naaraayana;
namaH = salutations;
My salutations to you Lord naaraayana, who is worshipped by brahma,
shankara and devendra etc., and who is undiminished, divine bodied omniscient Lord.
===============
nR^isiMhamAkhilAGYAnatimirAshishiradyutiM |
saMpraNamya pravaxyAmi kathAlaxaNamaJNjasa || 1||
akhila = all the; - aGYAnatimirAshishiradyutiM "can be split in two ways"
ajnaana - timira - Ashi - shiradyutim = headlight to all those dwelling in
the darkness of ignorance; - "or"
ajnaana - timira - ashishira - dyutim = like hot sun for the darkness of
ignorance; -
(shishira = cold; ashishira = opposite of cold that is hot); -
nR^isimhaM = to Lord narasimha;
sampraNamya = after bowing with deep devotion;
kathaalaxaNaM = laxaNa of kathaa; - anjasaa = perfectly (clearly or truly);
pravakshyaami (prakr^istena vakshyaami) = (I) will tell.
After bowing to Lord narasimha, who expels darkness of ignorance like hot sun, I will perfectly narrate in detail about the laxanas of kathA.
{antya}
sadoditAmitaGYAnapUravAritahR^ittamaH |
narasiMhaH priyatamaH priyatAM purushhottamaH || 1||
sadA udita = one who exists always (one who has no beginning, middle or end); -
amita = unlimited; - GYAna = knowldge;
pUra = flood or flow;
vArita = prevented or destroyed; -
hR^it tamaH = the internal darkness (which is ignorance);
priyatamaH = innately the dearest one; -
purushhottamaH = who is purushottama;
narasimhaH = Lord narasimha mUrti;
prIyatAaM = be pleased.
In BhagavadgIta,
"dvAvimau purushou loke xaraschAxara xarassarvAni bhUtAni kUtasthoxara uchyate"
All beings starting from brahma are called xara. Laxmi is called axara.
Lord Hari is different from those two and higher than those two. May Lord Narasimha, who is purushottama and who removes the ignorance with the flow of His unlimited knowledge, be pleased.
nArAyaNo.agaNyaguNanityaikanilayAkR^itiH |
asheshhadoshharahitaH priyatAM kamalAlayaH || 1||
upAdhi means deception or deceptive perception. Such arguments are slashed in this great work of ShrimadAchArya.
Padaccheda and meaning:
agaNya = countless;
guNa = qualities like knowledge, bliss etc.; -
nitya = always;
eka nilaya akR^itiH = having most supreme form as the source for the above;
asheshha = all the;
doshha rahitaH = defectless;
kamalaalayaH = abode of laxmi (laxmInivAsaH);
nArAyaNaH = shrii mannArAyaNa;
priiyataaM = be pleased;
May Lord nArAyaNa, who is always the abode of countless great qualities like jnAna and Ananda, who is absolutely defectless and who is consort of laxmi, be pleased.
The significance of the asheshha-doshha-rahitaH is that if one simply says `asheshha-sad-guNam.h' or `agaNita-guNa-gaNa-maya' or `agaNya-guNa-nilayaH', etc., then the scholars of the nyAya-vaisheshhika schools will say that even flaws (doshha-s) must be considered as qualities (guNa-s); therefore an `agaNya-guNa-nilaya' must also have all flaws. To remove this objection, it is clarified that all flaws are excluded.
This shloka reminds the following shloka in dvAdashastotra, which was also composed by shrimadAchArya.
In dvAdashastotra, 9th adhyAya, 3rd shloka :
"agaNitaguNagaNamayasharIra he vigataguNetara bhava mama sharaNam
shubhatama kathAshaya parama sadodita jagadeka kArana rAma ramAramaNa".
which means:
"O rAma, consort of ramA(laxmi), import of the holiest philosophical debate, supreme, ever existing, prime cause or only cause of the universe, possessor of a body of the nature of infinite excellencies, and free from imperfections, be my refuge".
{antya}
mAyAvAdatamovyAptamiti tattvadR^ishhA jagat.h |
bhAtaM sarvaGYasUryeNa prItaye shrIpatessadA || 1||
Padaccheda and meaning:
mAyAvAda = illusion theory;
tamaH = darkness;
vyAptam = spread or covered;
iti = thus;
tattva - dR^ishhA - jagat.h = the world of tattvAs; (for detailed explanation about tattva-s, visit the home page of dvaita.org);
bhAtam = illuminated;
sarvaGYa - sUryeNa = by the all-knowing sun-like shrImadAchArya;
sadA = always;
shrI-pateH = consort of Laxmi
prItaye = for pleasing.
Just as the whole world of objects is illuminated by sun which otherwise would be covered by darkness, the world of tattva-s which had been obscured by the darkness of mAyAvAda is illuminated by the all-knowing shrImadAchArya which pleases shrIhari always.
It is thought by some that this verse was actually composed by some unknown admirer of Shrimad Acharya and included at his request; however, this claim cannot be verified (to the best of my knowledge). It is known, however, that some verses in the tattvodyota are such insertions (as the tattvodyota is said to be a summary of an actual debate between Shrimad Acharya and Pundarika Puri, with the included verses being statements of appreciation included at the request of their composers). See the `History of the Dvaita School' statement re tattvodyota.
namo.ama.ndanijAna.ndasu.ndarasA.ndramUrtaye |
i.ndirApataye nityAna.ndabhojanadAyine || 2||
Padaccheda and meaning:
namaH = salutations;
amanda = unfading, un-diminishing which also implies
'sampUrna' or 'paripUrna' meaning always all complete;
nija-Ananda = true inherent joy;
sundara-sAndra-mUrtaye = You who are of the form of intense or lush and opulent beauty;
indirA-pataye = Lord of Lakshmi;
nitya-Ananda-bhojana-dAyine = nitya-sukha-rUpa mukti-pradAtre,
laukika-bhoga-pradAtre cha. = giving the eternal happiness in the form of mukti and also worldly comforts.
In other words giving both aihika (iha loka sambandha or worldly joys) and Amushmika (mukti) joys.
My salutations to the Lord of Laxmi who is the embodiment of un-diminishing true inherent joy and intense beauty and who gives to his devotees the eternal happiness in the form of mukti and also worldly comforts.
narasiMho.akhilAGYAnamatadhvA.ntadivAkaraH |
jayatyamitasajGYAna sukhashaktipayonidhiH || 1||
mAyAvAda means theory of illusion. Such arguments are slashed in this great work of ShrimadAchArya.
Padaccheda and meaning:
narasiMhaH = Lord narasiMha;
akhila-aGYAna-mata = all doctrines preaching ignorance;
dhvAnta-divAkaraH = blazing sun that destroys darkness;
jayati = is victorious;
amita-sat-GYAna-sukha-shakti-payo-nidhiH = ocean of boundless true
knowledge, joy, potency.
Lord narasiMha who is ocean of boundless true knowledge, joy and potency and who is like blazing sun in destroying the darkness caused by all the doctrines that preach ignorance, is victorious.
{antya}
nAstinArAyaNa samaM na bhUto na bhavishhyati |
etena satyavAkyena sarvArthAMsAdhayAmyaham.h || 1||
nArAyana samam = equal to nArAyana;
na asti = does not exist;
na bhUto= did not exist;
na bhavishhyati = will not exist;
etena = from this;
satya vAkyena = true statement;
sarva = all;
arthAn = objectives (or the four purushArthAs namely dharma, artha, kAma and moxa);
aham = I ;
sAdhayAmi = will accomplish.
By the truthful statement "there is none, there was none and there will be none equal to nArAyana", I will accomplish all the objectives. If the scholars of the nyAya-vaisheshhika schools try to say "what about superior" because it says "equal to" only, it should be noted that "kaimutya" (the thought expressed by kimuta) applies here. If there is none equal, where is the question of "superior".
This shloka reminds the following shloka in dvAdashastotra, which was also composed by shrimadAchArya.
In dvAdashastotra, 3rd adhyAya, 4th shloka :
"shr^iNutAmala satyavacaH paramaM shapatheritamucchritabAhuyugam
na hareH paramo na hareH sadr^ishaH paramaH sa tu sarva cidAtma ganAt"
which means
(O devotees) Hearken to the most excellent, pure and true utterance proclaimed on oath with uplifted arms: 'There is none superior to Hari; there is none equal to Hari. Verily, He surpasses the host of all sentient selves.'
vimataM mithyA dR^ishyatvAdyaditthaM tattathA yathA saMpratipannam.h |
ityukte jagato.abhAvAdAshrayAsiddhaH paxaH || 1 ||
padaccheda and meaning :
vimataM = (while discussing) whether true or false;
mithyA = illusion;
dR^ishyatvAt = because (the world) is visible;
yat = which;
itthaM = this way;
tat = that;
tathA = that way only;
yathA = which way;
saMpratipannam.h = as in the standard example;
iti = this way;
ukte = if told;
jagato.= the world's;
abhAvAt =by the absence;
AshrayAsiddhaH paxaH = the theory fades or dissolves or ceases
(from its own approach).
The first statement is clearly one of pUrva-paxa. vimataM mithyA, dR^ishyatvAt.h |
What is being discussed (the world, etc.) is illusory. For being seen. yaditthAM tattathA, yathA sampratipannam.h |
As there, so here, as in the standard example.
This covers Gaudapada's `Adau ante cha yannAsti vartamAne.api tattathA' ("what was not there previously and will not be in the future, is not there at present as well" - such as dream objects not seen before and after the dream), etc., and also `jIveshvara bhedaH mithyA, bhedatvAt.h, chandrabhedavat.h' (the difference between soul and Lord is illusory, for being a difference, as with the difference in moons) - source unknown to me, but quoted by Shri Jayatiirtha in the tattva-prakAshikA. The "two moons" example is standard in Advaita like the rope-snake one (rajju sarpa bhranti) - if one sees the moon at night with both eyes, and then applies gentle pressure with a finger under one eyeball so that vision is distorted, two moons can be seen.
The finger-pressure is the `upAdhi' that causes two to be seen where just one exists, and so also, the Advaitins claim, there must be an upAdhi for the observed plurality.
Just as the mere fact of observation of two moons guarantees the existence of an upAdhi causing false perception, the observed plurality itself is proof that it is illusory.
Anyway, coming to the second line:
ityukte jagato.abhAvAdAshrayAsiddhaH paxaH |
- it is saying: "if this is said, then due to the lack of the world (which must be discarded as illusory), there is no source of support for the theory." The point being, of course, that even for the "two moons" inference rule, the physical moon, one's accessories of worldly vision, etc., must be granted to hold; if they themselves are lost, then the theory loses its own basis.
{antya}
yo dR^ishyate sadAna.ndanityavyaktachidAtmanA |
nirdoshhAkhilakalyANaguNaM vande ramApatim.h || 1 ||
padaccheda and meaning :
yo = one who is;
sada = always;
Ananda = blissful;
nitya vyakta cit AtmanA=by the sentient beings always manifesting;
dR^ishyate = seen;
nirdoshha = flawless;
akhila kalyANa guNaM = (and) having all the auspicious qualities;
(tam = to such);
ramApatim = to Lord nArAyaNa who is the consort of laxmi;
vande = I bow.
I bow to Lord nArAyaNa who is the consort of laxmi, who is seen always by the sentient saintly beings rejoicing in the blissful state and who is totally flawless and has all the auspicious qualities.
svata.ntramasvata.ntraM cha dvividhaM tattvamishhyate |
svata.ntrobhagavAnvishhNuH bhAvAbhAvaudvidhetarat.h || 1||
padaccheda and meaning :
svatantram = independent;
asvatantraM = dependent;
cha = also;
dvividhaM = two kinds;
tattvam = entities;
ishhyate = come to be known;
bhagavAn vishhNuH = Lord vishNu;
svatantraH = independent;
bhAva abhAvau = existing and non existing things;
itarat dvidha = all the rest are other kind (meaning dependent on Hari).
Lord vishNu is the only independent being taking into consideration all the past, present and future (existing and non-existing meaning some thing that does not exist now but may come into existence later. Even those are included in the declaration of this).
The three kinds of "svantra rupas" placed in jivAs and they are discussed in "ShrI harikathAmr^ita sAra" in three chapters "datta svAtantrya sandhi", "svagata svAtantrya sandhi", and
"sarva svAtantrya sandhi". Lord shrI Hari alone has "svAdhIna sarva svAtantrya".
He keeps his vibhuti rupas -- "paradhIna" datta svAtantrya, "paradhIna" svagata svAtantrya and "paradhIna" sarva svAtantrya among other beings in certain proportions.
A jIva gets datta svAtantrya in apakva dasha (unripe stage), svagata svAtantrya in pakvApakva dasha (half ripe stage) and sarva svAtantrya in pakva dasha (ripe stage) all being "paradhIna" meaning under the control of Lord shrI Hari only.
{antya}
sR^ishhTiH sthitiH saMhR^itishcha niyamo.aGYAnabodhane |
ba.ndho moxaH sukhaM duHkhamAvR^itirjyotireva cha |
vishhNunAsya samastasya samAsavyAsayogataH ||1||
padaccheda and meaning :
sR^ishhTiH = creation; sthitiH = maintenance;
saMhR^itiH = destruction;
cha = also; niyamaH = control;
ajnAna bodhane bandho = imprisonment in the theory of ignorance;
moxaH = salvation;
sukham = happiness;
duHkham = sadness;
AvR^itiH = darkness or ignorance;
jyotiH = light or knowledge;
eva cha = also like this;
vishhNunA = by Lord vishNu;
asya samastasya = of this entire universe;
samAsa vyAsa yogataH = orchestrated and disintegrated.
The creation, maintenance, destruction, control, imprisonment in the theory of ignorance, salvation, happiness, sadness, darkness of ignorance, light of knowledge of this entire universe is orchestrated and disintegrated at His own will by Lord VishNu only.
|| shrI Hari VAyu Gurubhyo namaH ||
Sarvamoola-adi-antya-shlokas
Sarvamoola Meanings:
Part 2
Part 3
nirasanaM prayojanamasya | anyaiH svapaxanixiptadR^ishhTibhiH svA\-
bhiprAyo bhagavadgItArthatvenA.aropyoktaH | ahaM tu gItArthameva vaxyAmIti sUchanAt.h |
Shri AnandatiirthabhagavatpAdAchArya, who intended to write bhAshhya for Bhagavadgita, at the very outset composes thus - "devaM...", in order to accomplish the benefitial acts like removal of obstacles, proper namaskara to the most unique and dearest deity and the promise of starting the task of composing the work, etc. [As mentioned else where, though the Acharya is not afflicted by the obstacles, this is to set an example and also to accomplish other things. "etc." or "other things" implies "removal of obstacles for others who wish to read his work"].
By saying "deva", what is implied is "pratipAdyadevata", - by context it is "pratipAdya devata of Bhagavadgita". For that reason, the propriety of bowing to Lord Narayana is indicated. Lord Narayana, especially, is always and in all respects devoid of all the flaws like ignorance and dependency, etc. He is, in all respects, by space, by time and by qualities, all complete and infinite - this is indicated by "paripUrNa". It is well known that Vishnu is the dearest deity of "paramavaishnava bhAshyakAra Acharya".
In other words, the deity propounded by Bhagavadgita is Narayana only and not any other deity. He is superior to all other deities. How come? "Absence of all the flaws and infinitely completeness" - the answer is indicated by these two words. "An.h" means "to Vedavyasa".
"a A aM aH purANarshhiH vyAsaH shAkhAsahasrakR^it.h" - thus "a" is one of the names of Vedavyasa. The word is in plural form. That is to pay respect. By the word "gItA", "bhagavadgItA" is meant. This is from the principle "between important and [relatively] unimportant, the important one which is currently being undertaken is to be understood". Even though Gita has many meanings and I am capable of explaining them all, still keeping in view the limited knowledge of the listeners, I will narrate only to a little extent - this is the purport behind the usage "leshata". The instrumental case suffix "tasi" is used in "leshata" to signify this kind of a purport.
[Baselesss doubt that may crop up]: By the word "artha", all the meanings have to be implied. In all the bhAshhyas, that is not to be seen. Then isn't the promise [of giving the meaning] futile?
To refute such baseless doubt it (leshata) is used.
Let the "writing of performing namaskara" be for instructing the disciples. Why is this promise [of writing artha] be introduced in the work? The answer to this is given by stating the purpose [of the promise], which is eradication of the doubt "Already many commentators have written commentaries for Bhagavadgita. Then isn't this effort futile?" by implying "Others were prejudiced with the outlook of their own philosophy and uttered [or wrote the commentary] by superimposing their opinion on Bhagavadgita. But I will say only what is conveyed in Gita."
This is what is indicated.
Explanation:
Acharya's statement "I will give the meaning [as is]" is taken as a promise.
Question: Why is this promise introduced?
Answer: Some may raise a doubt "Already many commentators have written commentaries for Bhagavadgita. Then isn't this effort futile?". This doubt is eradicated by saying: "Others were prejudiced with the outlook of their own philosophy and uttered [or wrote the commentary] by superimposing their opinion on Bhagavadgita. But I will say only what is conveyed in Gita."
Note:
In this context, it may be worthwhile to give some verses of
Sumadhvavijaya:
maNDayan.h bharatakhaNDamakhaNDaM nAdirAyaNapado.atra paro yaH |
taM naman.h prachuradhIrharigItAbhAShyamArpayadupAyanamasmai || VI-38||
Purnaprajnacharya bowed to Lord Narayana, full of infinite auspicious attributes, embellishing the entire Bharatakhanda, and offered a pleasing gift in the form of Gitabhashhya.
prItaye.asya purato varabhAShyaM vAchayan.h sa janatAmapasArya |
vachmi shaktita urukramagItAbhAvamityakathayat.h purusa~NkhyaH || VI-39||
After sending off the visitors, Madhvacharya discoursing on his
excellent commentary on Gita, for the pleasure of Lord Narayana,
uttered "I will comment on Gita according to my ability (shaktitaH)".
etadarthamapi sUxmamapi tvaM shakta eva na yadAttha samastam.h |
tena leshata itIha padaM syAdityagadyata jagajjanakena || VI-40||
Narayana, the Lord of the universe, spoke out "Let there be the word 'leshata' (to some extent) in the place of 'shaktita' as you, even though aware of all the meanings of Gita including the subtlest ones, put down only a small extent to accommodate the limited understanding of the listeners".
tena tatpravachane vihite.alaM shushruvuH prashayitA api shiShyAH |
uchyatAmiti muhuH sapR^ithivyAsphAlanaM padamaho hariNoktam.h || VI-41||
Madhvacharya made the change (of putting leshata) and completed the exposition. While the disciples were sleeping, Lord Narayana thumped the ground and bid the Acharya to expound again.
shabdabhedamavadhArya tamarchAsanniShaNNavapuShaH paramasya |
tasya bhAvavidadabhramanIShaH protthitaH pravachanaM vyadhitaibhyaH || VI-42||
Having heard the distinct words "expound again" by Lord Narayana, specially present in the icon, Madhvacharya realizing His purport, got up and expounded his Bhashya to his disciples again for His
delectation.
(This indicates that the Lord openly showed His approval).
{antya}
pUrNAdoshhamahAvishhNorgItAmAshritya leshataH |
nirUpaNam kR^itam tena prIyatAM me sadAvibhuH ||
padaccheda and meaning:
pUrNa - adosha = all complete (or all perfect) and unblemished;
mahA vishhNoH = of Lord mahA vishhNu; gItAm = BhagavadgIta;
Ashritya = based on that;;
leshataH = step by step;
nirUpaNam =definition or commentary;
kR^itam = done or made;
tena = by that;
me = my;
sadAvibhuH=always the lord; prIyatAM = be pleased;
"Based on the gIta of all perfect and untainted Lord maha vishhNu, step by step this commentary is made. May vishhNu who is always my lord be pleased with that commentary.
2. shrI brahamasUtrabhAshhyam.h
{Adi}nArAyaNam sarvaguNairudIrNaM doshhavarjitam.h |
GYeyaM gamyaM gurUmshchApi natva sUtrArthamuchyate ||
padaccheda and meaning:
nArAyaNam = to Lord Narayana;
sarva - guNaiH - udIrNaM = supreme in all great qualities;
doshha - varjitam = not tainted by any defects(free of
all defects);
jneyaM = the worthiest to know about;
gamyam = the worthiest to reach for;
gurUm - cha - api = and also the teachers;
natva = after bowing;
sUtra - artham - uchyate = the meaning of brahamasUtras will be conveyed(by me);
Shrimad Acharya says:
"After bowing to Lord Narayana, who is supreme in all great qualities, free of all defects, the worthiest to know about and the worthiest to reach for and also the preceptors, I will convey the meaning of BrahamasUtras".
{antya}
jnAnAna.ndAdibhissarvairguNaiH pUrNAya vishhNave |
namostu gurave nityaM sarvathAtipriyAya me || 1||
padaccheda and meaning:
jnAna - Ananda - AdibhiH = knowledge and bliss etc.;
sarvaiH - guNaiH = all great qualities;
pUrNAya = perfect or complete;
vishhNave = to Lord VishhNu;
namaH astu = let be salutations;
gurave = preacher;
nityaM = at all times;
sarvathA = in all ways;
ati - priyAya = extremely dear;
me = to me;
"Let there be my salutations at all times to Lord VishhNu who is complete with all great qualities like knowledge and bliss etc., who is my preacher and extremely dear to me."
==============
yasya trINyuditAni vedavachane rUpANi divyAnyalam.h |
baT.htaddarshatamitthameva nihitaM devasya bhargo mahat.h |
vAyorAmavachonayaM prathamakaM pR^ixo dvitIyaM vapuH |
madhvoyattu tR^itIyakaM kR^itamidaM bhAshhyaM harau tenahi || 2||
padaccheda and meaning:
yasya = whose;
trIni = three;
divyAni = divine;
rUpAni = forms;
uditAni = came forth; (meaning three divine avatArAs were taken);
alam bat = quite sufficiently and efficiently;
vedavachane = according to the words in vedas;
nihitam = entrusted (with);
bhargo devasya = of the Lord of lords;
mahat = great task;
tat - darshatam - ittham - eva = that has been proved this way only;
prathamakaM = the first one is;
rAma - vacho - nayaM = carrying the
message of Lord RAma; vayo = Lord vayu deva (HanumAn);
dvitIyaM - vapuH = second avatAra is;
pR^ixo = BhIma;
tR^itIyakaM = the third one is;
madhvo - yat - tu = madhva which (avatAra) is in fact;
tena hi = by him only;
harau = in Hari;
idam = this;
bhAsyam = bhAsya (shrI brahamasUtrabhAshhyam);
kR^itam = done (accomplished);
"According to the words in vedas, vAyu deva took three incarnations to discharge the divine task entrusted to him by Lord Hari.
The first one is
HanumAn who carried the message of Lord RAma to sIta and did many other great tasks.
The second one is
BhIma who killed many evil ones.
The third one is
madhva (Ananda tIrtha), among other great tasks, wrote shrI brahamasUtrabhAshhya."
Needless to say how every time vayu deva pleases Shri Hari by accomplishing what is entrusted to him.
nityAna.ndo harirpUrNo nityadA prIyatAM mama |
namastasmai namastasmai namastasmai cha vishhNave || 3||
padaccheda and meaning:
nitya - AnandaH = always blissful (has eternal bliss);
hariH - pUrNaH = Lord Hari who is perfect;
nityadA = who gives eternal joy (or moxa) or who always fulfills the desires of His devotees;
prIyatAM = be pleased;
mama = my;
namah - tasmai = salutations to him;
namah - tasmai = salutations to him;
namah - tasmai = salutations to him;
vishNave cha = He is also omnipresent;
"May all blissful, all perfect, all giving, all present Lord Hari be pleased with me. My many humble salutations to Him."
brahmasUtrabhAshhyam.h
======================
shrIjayatIrthavirachita tattvaprakAshikA tIkayA sahitam.h
OM nArAyaNaM guNaissarvarudIrNaM doshhavarjitam.h |
j~neyaM gamyaM gurUMshchApi natvA sUtrArtha uchyate || 1 ||
Mangala verse of the bhAshhya: I explain the purport of the Brahma Suutra, duly saluting the Supreme God Narayana who is an embodiment of infinite attributes, who is absolutely free of drawbacks, who could be known by the
scriptures, and who could be attained by those who know Him. I also offer salutations to my Guru (who is Narayana Himself).
tattvaprakAshikA
Mukunda stuti
shuddhAnandorusaMviddyutibalabahuaudAryavIryAdidehaM |chintAsa.ntApalepodbhavamR^itimukharAsheshhadoshhAtidUram.h |
sadbhirvairAgyabhaktishrutimatiniyatadhyAnajaj~nAnayogAd.hgamyaM
vande mukundAbhidhamamalamalaM brahma vedAntavedyam.h || 1 ||
I offer salutations to the Supreme God Mukunda, i.e., Brahman, who is the embodiment of pure bliss, full knowledge, splendor, vigor, plenty of manganimity and valor, etc., innumerable attributes; who is abolutely free from drawbacks such as anxiety, tension, contamination by sin or religious merit, birth and death; who could be attained by the deserving pious persons by means of understanding of the same by rational analysis, meditation, and direct vision; and who is conveyed by the entire Vedanta.
Veda Vyaasa stuti
yAJNchAmandaralolitAdyataudaidvidyendirA nirjaraijAtobhArapArijAtasutaruH sadbrahmasUtrAmR^itam.h |
AsIttantrapurANasanmaNigaNo jAtuH shukenduH sadA
so.ayaM vyAsasudhAnidhirbhavatu me bhUtyai satAM bhUtidaH || 2 ||
May the ocean of Veda Vyaasa, the bestower of the prosperity of knowledge, from whom by the churning of the Mandara Mountain of the form of prayer by the gods, the Lakshmi of the form of right knowledge arose, Paarijaata of the form of the Mahaabhaarata arose, Gems of the form of Pancharaatra and PuraaNa arose, the Moon of the form of Shuka arose, bestow the prosperity of knowledge upon me.
Madhvacharya stuti
svAntadhvAntanikR^intane hitamahAvaikartanAMshuvrajaMnirdoshhaM jitachandrachandrikamalaM tApatrayonmUlane |
gAmbhIrye jitasindhurAjamamitaM bhAshhyaM yadAsyAmbujAdAvirbhUtamamandabodhabhagavatpAdAnprapadye.
atha tAn.h || 3 ||
I surrender at the feet of the revered PuurNabodha, from whose lotus-like mouth arose the Brahma-Suutra-Bhaashhya -- the bhAshhya that exceeds the sun in removing the darkness of ignorance within, that exceeds the moon-rays in warding off the three types of miseries, that exceeds the ocean in respect of maintaining dignity.
Padmanabha Tiirtha stuti
shrImadhvasaMsevanalabdhashuddhavidyAsudhAmbhonidhayo.amalA ye |
kR^ipALavaH paN^kajanAbhatIrthAH
kR^ipALavaH syAnmayi nityameshhAm.h || 4 ||
May the grace of Padmanabha Tiirtha be bestowed upon me for ever; that Padmanabha Tiirtha who is an ocean of the right knowledge obtained by the service rendered to Shri Madhvacharya, and is compassionate to all by his very nature.
Akshobhya Tiirtha stuti
shrImadramAramaNasadgiripAdasaN^givyAkhyAninAdadalitAkhiladushhTadarpam.h |durvAdivAraNavidAraNadaxadIxamaxobhyatIrthamR^
igarAjamahaM namAmi || 5 ||
I offer salutation to the lion king Askshobhya Tiirtha who was intent upon breaking the heads of the elephants of the form of the debators of wrong knowledge, and who destroyed the arrogance of the evil persons by the roaring of his discourses that were placed at the feet of the hill of the form of the Lord of goddess Ramaa.
atha tatkR^ipayA brahmasUtrabhAshhyaM yathAmati |
vyAkurve shrImadAnandatIrthAryamukhaniHsR^itam.h || 6 ||
Now, by his grace, I shall comment upon the Brahma-Suutra-Bhaashhya that has arisen from the mouth of Shrimad Ananda Tiirtha, as per my capacity.
gaN^gAsaN^gena nairmalyaM rathyAdbhirlabhyate yathA |
vAchovishuddhasiddhyarthaM saN^gamanye gurorgiriH || 7 ||
Just as water flowing along the road attains purity by joining the water of the holy Ganga, similarly, I join my words with the words of my Guru for getting the same sanctified.
jij~nAsAdhikaraNam.h
Shri Jayatiirtha introduces the maN^gaLAcharaNa verse of the bhAshhya:athAvidyApaTalapihitanayanairanyairanyathAvyAkhyAtAnibrahmasUtrANi yathAvadvyAchikhyAsurbhagavAnAchAryavaryaH
prAripsitabhAshhyasya kaivalyAdyakhilaphalasAdhanatAdisiddhyarthaM
nirantarAyaparisamAptyAdyarthe cha nArAyaNanamaskAram grathayati
granthAraMbhaNaM cha pratijAnIte | nArAyaNamiti | atra
nirupapadasUtrashabdena brahmasUtramuchyate | tasya mukhyArthAbhidhAyakatvAt.
h | teshhAM cha tAdR^ishatvAt.h |
Acharya Madhva offers salutations and also mentions the commencement of his work in the verse `nArAyaNaM', etc.; [He], desirous of correctly explaining the purport of the Brahma Suutra that was erroneously commented upon by those whose eyes were dimmed by the avidyA. He offers salutations with the intention of making his bhAshhya a means to liberation, noble results, and also for the completion of his bhAshhya without hindrance. He also states the commencement of his work. The word `sUtra' that is stated here without anyu qualifying adjective conveys the Brahma Suutra only. The word `sUtra' conveys its primary meaning here. `Brahma Suutra' is the primary meaning of the word `sUtra'.
Significance of the four adjectives given to Narayana:
vaxyamANameva sUtrArthe shR^otR^ishemushhImanukUlayishhyan.h
Adau prastAvayituM visheshhaNachatushhTayeneshhTadevatAM
vishinashhTi | tathA hi | AdisUtre bhagavataH purushhArtho
bhavatIti sUchite.adhikAriNaH shaN^konmishhati purushhAntare
anupalabhyamAnaM purushhArthapradatvaM tasya chet.h
kIdR^isho.asAviti | tAM nivArayadAdyAdhyAyasyArtho `guNaiH
sarvairudIrNamiti' | tatra hyapayAyAnantashabdAnAM
mohAyogavR^ittyA harau samanvayasamarthanadvArA sarvaguNodIrNataiva
syAdityAshaN^kAM pariharato dvitIyA.adhyAyasyArtho
`doshhavarjitamiti' | tatra yuktyAdInAmAbhAsatvavarNanena
nirdoshhatvasyaiva bhAshhitatvAt.h | evaMvidhasya cha prasAdaH
kayA vidhayA bhavishhyatItyAkAN^xAM pUrayatastR^itIyasyArtho
`j~neyamiti' | tatra viraktyAdibhistatprasattyarthe tasya
j~neyatAyAH kathitatvAt.h | prasannashcha kIdR^ishaM pumarthe
prayachchhatItyAkAN^xAM pUrayasturIyasyArtho `gamyamiti' |
tatra j~nAnino bhagavatprAptilaxaNamoxasyoditatvAt.h |
The word Narayana is qualified by four adjectives here in order to introduce the subject proposed to be developed in the Suutra-s to facilitate the understanding of the subject by the listeners. This is as follows:
In the first Suutra it is stated that by the grace of God, the eligible will attain liberation. On learning this, a query arises in the mind of the eligible that if God has the ability that is not found in others to bestow liberation, then what is his special characteristic that distinguishes him from others? This query is answered by the subject discussed in the first chapter of the Brahma Suutra, and summarized here by the adjective `guNaiH sarvaiH udIrNam.h'. In the first chapter, it is pointed out that all the words which are not mere synonyms convey the Supreme God Hari by pointing out some or the other of His attributes. Through this, it is further pointed out that He has infinite attributes.
Now, a doubt may arise that the God may also have some defects, and the statement that infinite attributes are present in Him may also be opposed by argument. These doubts are removed by the subject discussed in the second chapter. This is summarized by the adjective `doshhavarjitam.h'.
In the second chapter it is established that the Supreme God is absolutely free from all drawbacks. The arguments that try to show some or the other drawbacks are shown to be fallacious.
In the third chapter, the query as to how could one obtain the grace of such a God is answered. The subject of the third chapter is summarized by the adjective `j~neyam.h'. In this chapter, it is stated that one should obtain His knowledge by detachment, etc., means in order to obtain the God's grace.
In the fourth chapter, the query as to what kind of fulfilment is bestowed by the graceful God is answered. This is summarized by the adjective `gamyam.h'. In this chapter the nature of liberation attined by the knower is described.
Meanings of the word Narayana: (Check this link too)
atha vA naitannArAyaNapadaM devadattAdipadavatsAN^ketikaM
bhavati kintu vishishhTaguNAnapyAchashhTa ityAshayavAnpadachatushhTayena
tannirvakti | tathA hi | doshhArashabdayorabhinnArthatvAnnaJNashcha
viruddhArthavAchitvAddoshhaviruddhA
guNA nArAstadAshrayo nArAyaNaH | naJNo.abhAvArthatvAdarAshrayo
na bhavatIti vA nArAyaNaH | sarasaMbandhitvAnnarIyate.aneneti
vA na aramaNaM yeneti vA nirdoshhavedotpannatvAdvA nAraM j~nAnaM
vishhayatayA tadAshrayatvAchcha nArAyaNaH | aravidhuratvAdaratirahitatvAtxayarahitatvAdvA
nArA muktAstadAshrayo nArAyaNaH |
naganAkAdishabdavadayaM shabdo j~nAtavyaH |
athavA nArAyaNasyaiva namyatvopapAdakametat.h | yo hi bahuguNo
nirdoshhaH shAstraj~no.adhItashAstragamyaH sa hi vandyo
bhavati | devatAnatisamantaraM gurUnapi namati |
gurUMshcheti | `gurornAma na gR^ihNIyAchchhishhyo bhAryA
paterapi' ityato na tannAma jagrAha | svasya gurudevatAbhede.
aruchiM sUchayatyapipadena | yadyapi gurUrna
devatAbhinnastathApi visheshhAnugrahArthaM prathaN^ganatiriti |
An alternate interpretation of this mangala verse may also be given as follows: the word Narayana is not mrerely a name as in the case of words like Devadatta given as a name. This word Narayana conveys some special attributes. With this in mind, the four adjectives are added to explain the special attributes.
This is as follows:
(i) the word `araH' means defects, na means
the opposite of this. Therefore the word `nAraH' means
qualities. Hence `nArAyaNa' means He who possesses qualities.
(ii) `na' means absence, `na arAshraya' means He who does not have any drawbacks.(iii) `nAra' means knowledge. This word conveys this meaning,
i.e., knowledge, on four grounds, viz.,
(a) Knowledge is connected with men.
(b) Knowledge enables one to avoid death.
(c) Knowledge enables one to overcome misery.
(d) Knowledge arises from the Vedas.
He who is the object of knowledge is Narayana.
(iv) `nAraH' means the liberated. This word conveys this
meaning on three grounds:
(a) The liberated are free from drawbacks.
(b) They are free from misery.
(c) They are free from death.
He who is the abode for the liberated is Narayana.
The grammatical structure of this word `nAra' is to be
understood as in the case of `naga nAka', etc.
Another alternate explanation is, the four adjectives are intended to explain the fact that Narayana only is to be adorned. Because He, who has infinite attributes, who is absolutely free from drawbacks, who is conveyed by the scriptures and who is to be attained -- only is to be adorned. Narayana has all these, therefore he is to be adorned. After offering his salutations to God, Shri Madhva offers his salutations to his preceptor. "A pupil should not mention his Guru by name, and a wife should not mention her husband by name," thus is the convention. Therefore, Shri Madhva has not mentioned his Guru by name. The word `api' is intended to indicate the absence of difference between the God and Guru in this case. Though God Himself is the Guru to Shri Madhvacharya, he has offered salutations to Him as Guru again to seek His special grace.
anubandha chatushhTaya
anenaiva shAstrasyAdhikArivishhayaprayojanasaMbandhAshcha
shrotR^ipravR^ittyaN^gbhUtAH sUchitA j~nAtavyAH | tatsmaraNasya
mahAphalahetutvAchcha | taduktam.h |
`adhikAraM phalaM chaiva pratipAdyaM cha vastu yat.h |
smR^itvA prArabhate granthaM karotIsho mahatphalam.h ||' iti |
namaskArAdhikAryAdigrathanasUchane shishhyashikshArtham.h |
tathAhi | j~neyatvagamyatvayorj~nAtR^igantR^isApexatvAt.h
tadyogyastadichchhurevAdhikArI sUchitaH | nArAyaNa eva vishhayaH |
tajj~nAnagamane prayojanam.h | yathAyogyaM saMbandha iti |
In this mangaLa verse the eligibility, the subject, and the objective of the study of this shaastra and the relation among these three are also indicated. The recounting of these four is quite beneficial.
This is stated as under:
"God will bestow great benefits upon him who commences his work recounting the eligibility, the purpose, and the subject of the work," thus.
Composing of a work recording salutation and suggesting the eligibility, etc., is intended to instruct the disciples. The eligibility, etc., is stated as under -- Knowledge of God and attaining God need a person who is to know and who is to attain. Therefore, one who is capable of these and is desirous of these is the eligible person. Narayana Himself is the subject. Knowing and attaining Him are the aims. Appropriate connection among these is the relation.
3. shrImad aNubhAshhyam.h
{Adi}vishhNureva vijiGYAsyaH sarvakatA.r.a.agamoditaH |
samanvayAdIxateshcha pUrNAna.ndo.a.ntaraH khavat.h || 1||
padaccheda and meaning:
vishNuH = Lord vishNu;
eva = only; yaH = one who is;
vijigYaH = all knowing
(visheshha gYAna sampannaH iti) or most worth knowing (visheshhena gYAtum
arhati iti);
sarva katA.r = doer of all;
Agama - uditaH = shining in vedAs, upanishats, purAnAs etc;
samanvaya = coordination;
Adi = etc;
IxateH = seeing or observing;
cha = also;
pUrna = completely or fully;
AnandaH = blissful;
antaraH = inner force (to every one);
khavat.h = owner or source of supreme knowledge;
Lord vishNu alone has these qualities like sarvagYAna (omniscience),
sarvakart^itva (doer of all actions),
nigamAgamaika vedya (being known through vedas etc),
sarva svAtantryatva (all freedom), pUrnatva (completeness or pefection),
Ananda (eternal bliss).
{antya}
namo namo.asheshhadoshhadUra pUrNaguNAtmane |
viriJNchi sharvapUrveD.hyava.ndyAya shrIvarAya te || 1||
padaccheda and meaning:
namo = salutations;
namo = salutations again;
asheshha = totally;
doshha dUra = defectless;
pUrna guna Atmane = repository of perfect qualities;
viriJNchi = brahma;
sharva = shiva;
pUrva = etc. ;
iD.hya = respectable (fit to be worshipped);
vandyAya = worshipped (by them);
shrIvarAya = consort of laxmi;
te = to you.
My many salutations to you, who is consort of laxmi, who is totally defectless, repository of perfect qualities and worshipped by the brahma and shiva etc. who themselves are worshipped by gods and men. In other words you are the Lord of lords.
===================================================
4. shrI madanuvyAkhyAnam.h
{Adi}nArAyaNaM nikhilapUrNaguNaikadehaM |
nirdoshhamApyatamamapyakhilaissuvAkyaiH |
asyodbhavAdidamasheshhavisheshhato.api |
va.ndyaM sadA priyatamaM mama sannamAmi || 1||
padaccheda and meaning:
nArAyaNaM = To nArAyaNa;
nikhila = all;
pUrNa = perfect;
guNa eka dehaM = only repositary of such qualities;
nirdoshham = defectless;
Apya tamam = most dear;
api = also; akhilaiH = all;
su vAkyaiH = good sentences; (means by all the sacred statements of vedas etc.);
asya = this;
udbhava Adidam = giver of birth etc. (means He is the sr^ishTi, sthiti and layakarta or
creator,operator and destroyer);
asheshha visheshhataH api = in every respect also;
vandyam = fit to be worshipped;
sadA = always;
mama = my;
priya tamaM = most dear;
sannamAmi = samyak namAmi = salute a lot;
My salutations to my most dear Lord nArAyaNa, who is defectless and repository of all perfect qualities. All the sacred hymns of vedAs etc state that you are the creator, operator and destroyer of the entire universe. You are always fit to be worshipped in every way.
tameva shAstraprabhavaM praNamya jagadgurUNAM gurumaJNjasaiva |
visheshhatome paramAkhyavidyA vyAkhyAM karomyanvapi chAhameva ||2||
padaccheda and meaning:
tam eva = him only;
shAstra prabhavaM = who can be understood by the knowledge
born out of shAstras; praNamya = after bowing;
jagat gurUNAM = teachers of the world;
gurum=teacher;
cha = also;
visheshhataH me = especially mine;
parama Akhya
vidyA = most renowned education or study;
aham anu vyAkhyAM karomi = I will write this commentary (anuvyAkhyAnam);
cha = also;
eva = only;
After bowing to him (Lord nArAyaNa), who can be known by only shAstras, who is the teacher of the teachers of the world and especially my teacher also and who is most important purpose of my study, I will write this commentary (anuvyAkhyAnam).
{antya}
niHsheshhadoshharahita kalyANAkhilasadguNa |
bhUtisvayaMbhusharvAdiva.ndyaM tvAM naumi me priyaM || 1 ||
padaccheda and meaning:
niHsheshha - doshha - rahita = one who is entirely defectless;
kalyANa - akhila - sat - guNa - bhUti = treasure of all the great good qualities;
svayaMbhu - sharva - Adi - va.ndyaM = worshipped by brahma and shiva etc.
tvAM naumi = (I) bow to you;
me priyam = my beloved one;
I bow to you, my beloved one, who is entirely defectless, treasure of all the great good qualities and worshipped by brahma and shiva etc.
In the above shlokAs, AchArya expresses his utmost devotion filled with intimacy and love towards nArAyana.
The tattva-maJNjarI commentary on the first verse of the aNu-bhAshhya runs to something over 300 lines of ITRANS coding, in spite of which our commentator avers:
ato.anekArthaguMbhasya naitadbhAshhyasya vistR^itau |
shakto.asmyathApi leshena vyAkhyAM kuryAM yathAmati !
Therefore, although I am incapable of knowing the extent of the large number of meanings of this bhAshhya, even then, I comment upon it as required (by the intention of the bhAshhyakAra, and the capabilities of the intended audience).
The `yathAmati' is a subtle hint to show exactly how incapable *we* are,
btw. Shri Raghavendra says that while he himself is unable to grasp the whole content of the aNubhAshhya, even then he has to be careful not to lay out all of what he does grasp, for fear of taxing his audience's skills beyond limit! (This interpretation of `yathAmati' accords with his own interpretation of `yathAbodham.h' in a similar instance.)
Here is a small sample of his commentary, upon the first phrase of the verse:
nanu jIvachaitanyAdanyasya brahmaNo mAnAbhAvenAbhAvAttasya
chAhaMdhIsiddhatvenAvishhayatvAt.h satyapi tajj~nAne muktyadR^ishhTyA
phalAbhAvAttata evAdhikAryAdyabhAvAchchatadvijij~nAsasvetyuktirayukta
ityAshaN^kAyAM prAptAyAm.h --
However, there is no evidence for any Brahman other than the jIva's own conscious self, which is experienced as `I' and thus requires no inquiry/curiosity. Therefore, there is no subject for jij~nAsA (inquiry). Even if one's self is to be a subject for inquiry, such inquiry cannot yield mukti, and thus this exercise is without a subject, a proposed gain, a person qualified to undertake it, and a connection among these, and is thus inappropriate -- such a doubt obtains:
``|| OM athAto brahmajij~nAsA OM ||'' -- iti |
``Then, therefore, begins the inquiry into Brahman," thus (is the first sUtra).
tadvyAchashhTe -- `vishhNureva vijij~nAsyaH' iti | vishhNureva
deshakAlaguNAparichchhedarUpavyAptimAnvishhNvAkhyo bhagavAn.h
vijij~nAsyaH | athAtaH padoktAbhyAM adhikAriphalAbhyAM vishishhTayA
shravaNamananadhyAnarUpajij~nAsayA vishhayIkartavyaH | tadvishhayA
sA kAryeti yAvat.h | na jIvaH | `yena tadvijij~nAsasva?' ityuktiH
ayuktA syAt.h |
That is explained -- `Vishnu alone is to be excellently known', thus. Vishnu alone is known by the appellation `vishhNu' for having no limitations in space, time, qualities, and being all-encompassing, and only He, the Lord, is fit for inquiry. By `athAtaH', the `adhikArI' and `phala' respectively for inquiry are shown, and with these attributes, He is to be known. Or else, that He is fit to be known since these (adhikArI, etc.) do obtain. The jIva is not intended. Hence, "why an inquiry?" -- such a statement is not justified.
This briefly lays out the entire purpose of spiritual pursuit, and deals with the objection that no end above one's own self-gratification exists. It however is not the entire commentary on the phrase.
From my limited understanding, the commentator shows how each epithet of Vishnu found in the aNu-bhAshhya relates to an adhikaraNa (topic of discussion) of the Brahma Suutra. The latter itself has a flow which goes something like this (rather crudely) over part of the range we're looking at:
|| OM athAto brahmajij~nAsA OM || -- #1
Then, therefore, begins the inquiry into Brahman. After obtaining eligibility, one begins to seek to understand Brahman. But what/who is Brahman?
|| OM janmAdyasya yataH OM || -- #2
He by whom creation, etc. (the eight activities of creation, sustenance, destruction, maintenance, knowledge, obscuration, bondage, and liberation) take place. Brahman is He who does all these things. However, in one's experience, there is no one who does all these things; they may do some, or some may happen by accident, etc. So how can such a Brahman be inquired into?
|| OM shAstrayonitvAt.h || -- #3
On account of being known from shaastra. While Brahman is not known from perception, He can certainly be known from shaastra. However, there is no agreement about the purport of shaastra, and different parts of shaastra seem to say different things, extol different gods, etc. So how?
|| OM tattu samanvayAt.h OM || -- #4
And only by means of uniform interpretation. Only by means of `samanvaya' (samyak.h anvaya = excellent or uniform interpretation) of shaastra can Brahman be understood. However, a Brahman who does Creation, etc., cannot be a subject of any textual evidence, as human language is created from our experiences -- these exclude mukti, etc. Therefore, Brahman cannot be grasped by words, and is thus not known from shaastra, and thus not fit to be inquired into.
|| OM IxaternAshabdam.h OM || -- #5
As He is perceived, He is not un-graspable by words.
There is evidence (see BG VI-29) that the realized can perceive Brahman by aparoxa-j~nAna, hence it is not proper to argue that He is `avAchya' for being unperceivable.
Oh, I see. This is coming back to the same old thing about the individual again. Your Brahman is merely an idealized human: "Man creates God in his own image," etc.
|| OM gauNashchennAtmashabdAt.h OM || -- #6
The [materially] qualified, so say you? No -- because `AtmA' is used [to refer to Brahman].
The embodied self does not qualify to be called `AtmA', hence he is not the subject of shaastra and not the subject of `IxaNa' as stated.
Pray, why not?
|| OM tannishhThasya moxopadeshAt.h OM || -- #7
Since one devoted to Him obtains the `upadesha' for moksha.
This quality does not exist in an embodied individual (even as per the pUrva-paxin.h), who thus cannot be the referent of `AtmA'.
A second reason:
|| OM heyatvAvachanAchcha OM || -- #8
Also because being fit for rejection is opposite of what is stated for Brahman.
While all embodied individuals are fit to be rejected sometime, some place, in some fashion or the other, Brahman cannot be rejected at any time.
A third reason:
|| OM svApyayAt.h OM || -- #9
Because He is said to merge unto Himself.
The avatAra-rUpa emerges from the mUla-rUpa with no loss or decay in either, and also merges, again with no loss or decay. This is inconceivable of any embodied individual.
Even if all the previous be true, perhaps the `samanvaya' cannot be complete because there is something said somewhere in shaastra opposed to these precepts?
|| OM gatisAmAnyAt.h OM || -- #10
As the purport of all shaastra is uniform.
-- it cannot be said that some parts may cause conflicts. However, perhaps shaastra itself states that the Brahman is like an embodied individual?
|| OM shrutatvAchcha OM || -- #11
Also on account of being known from Shruti. Since Shruti states that He is `kevalo nirguNashcha', etc., it denies the notion that He is an embodied individual. Numbers 1 through 4 constitute an adhikaraNa each, while 5 through 11 are one adhikaraNa.
The aNu-bhAshhya explains the sUtra-s quoted as, in
order:
(#1) vishhNureva vijij~nAsyaH
(#2) sarvakartA
(#3) AgamoditaH
(#4) samanvayAdi
(#5-11) Ixateshcha
After this, the epithet `pUrNAnandaH' covers `OM Anandamayo.abhyAsAt.h OM', etc., showing how `Anandamaya, etc., mean Brahman; `antaraH' covers `OM antara upapatteH OM', etc., showing how Brahman *is different from* the jIva (`antara' means difference in most Indian languages even now); `khavat.h' covers `OM AkAshastalliN^gAt.h OM', showing how the epithet `AkAsha' can refer to Brahman, and how His qualities of presence in Himself, being a support for all while remaining unaffected, etc., mean that He can be referred to as `AkAsha' for having the same same qualities as insentient space.
In this manner, the verse:
vishhNureva vijij~nAsyaH sarvakartA.agamoditaH |
samanvayAdi Ixateshcha pUrNAnando.antaraH khavat.h ||
explains the first 22 sUtra-s and eight adhikaraNa-s.
5. shrI pramANalaxaNam.h
{Adi}asheshhagurumIsheshaM nArAyaNamanAmayam.h |
saMpraNamya pravaxyAmi pramANAnAM svalaxaNam.h || 1||
Padaccheda and meaning:
a - sheshha guruM = teacher to all including ramA, brahmA etc. -
IsheshaM = Lord of lords (Lord to ramA, brahmA etc who are worshipped by others)
this speaks of the sarvottamatva of Lord vishhNu -
anaamayaM (na aamayam) = entirely defectless (or destroying mental and
physical diseases of His devotees) -
naaraayaNaM = Lord naaraayaNa (there are many interpretations and meanings
for this name,
one of such is naara means knowledge, ayana means abode and so
naaraayaNa means abode or source of knowledge)
sampraNamya = after bowing with deep devotion; (samyak pranamya); -
pramaaNaanaaM = true knowledge and true causes of knowledge;(something that
describes as-is , is called a pramaaNa);
sva laxaNaM = svaruupabhuuta laxaNa(inherent characteristic, qualification
or rule that makes it),
pravakshyaami (prakr^istena vakshyaami) = uddesha
vibhaagaadi sahitam vakshyaami = (I) will tell along with purpose,
divisions and variations etc.
After bowing to Lord naaraayaNa, who is the teacher to all, who is Lord of lords, entirely defectless, I will tell in detail about the inherent laxanas of shAstra pramANas.
{antya}
asheshhamAnameyaika sAxiNe.axayamUrtaye |
ajeshapuruhUteD.hya namo nArAyaNAya te || 1||
aja = your own son chaturmukha brahma;
Isha = shankara;
puruhuuta = devendra;
IDya = worhipped by (them); -
asheshham aanameya eka saaxiNe = one who knows the entire pramaaNas,
prameyas (sarva GYanaa or omniscient),
axayamuurtaye =one who has no dimunition; (who has undiminished divine body of knowledge,
bliss etc.)
naaraayaNaaya te = to you Lord naaraayana;
namaH = salutations;
My salutations to you Lord naaraayana, who is worshipped by brahma,
shankara and devendra etc., and who is undiminished, divine bodied omniscient Lord.
===============
6. shrI kathAlaxaNam.h
{Adi}nR^isiMhamAkhilAGYAnatimirAshishiradyutiM |
saMpraNamya pravaxyAmi kathAlaxaNamaJNjasa || 1||
akhila = all the; - aGYAnatimirAshishiradyutiM "can be split in two ways"
ajnaana - timira - Ashi - shiradyutim = headlight to all those dwelling in
the darkness of ignorance; - "or"
ajnaana - timira - ashishira - dyutim = like hot sun for the darkness of
ignorance; -
(shishira = cold; ashishira = opposite of cold that is hot); -
nR^isimhaM = to Lord narasimha;
sampraNamya = after bowing with deep devotion;
kathaalaxaNaM = laxaNa of kathaa; - anjasaa = perfectly (clearly or truly);
pravakshyaami (prakr^istena vakshyaami) = (I) will tell.
After bowing to Lord narasimha, who expels darkness of ignorance like hot sun, I will perfectly narrate in detail about the laxanas of kathA.
{antya}
sadoditAmitaGYAnapUravAritahR^ittamaH |
narasiMhaH priyatamaH priyatAM purushhottamaH || 1||
sadA udita = one who exists always (one who has no beginning, middle or end); -
amita = unlimited; - GYAna = knowldge;
pUra = flood or flow;
vArita = prevented or destroyed; -
hR^it tamaH = the internal darkness (which is ignorance);
priyatamaH = innately the dearest one; -
purushhottamaH = who is purushottama;
narasimhaH = Lord narasimha mUrti;
prIyatAaM = be pleased.
In BhagavadgIta,
"dvAvimau purushou loke xaraschAxara xarassarvAni bhUtAni kUtasthoxara uchyate"
All beings starting from brahma are called xara. Laxmi is called axara.
Lord Hari is different from those two and higher than those two. May Lord Narasimha, who is purushottama and who removes the ignorance with the flow of His unlimited knowledge, be pleased.
7. shrI upAdhikhaNDanam.h
{Adi}nArAyaNo.agaNyaguNanityaikanilayAkR^itiH |
asheshhadoshharahitaH priyatAM kamalAlayaH || 1||
upAdhi means deception or deceptive perception. Such arguments are slashed in this great work of ShrimadAchArya.
Padaccheda and meaning:
agaNya = countless;
guNa = qualities like knowledge, bliss etc.; -
nitya = always;
eka nilaya akR^itiH = having most supreme form as the source for the above;
asheshha = all the;
doshha rahitaH = defectless;
kamalaalayaH = abode of laxmi (laxmInivAsaH);
nArAyaNaH = shrii mannArAyaNa;
priiyataaM = be pleased;
May Lord nArAyaNa, who is always the abode of countless great qualities like jnAna and Ananda, who is absolutely defectless and who is consort of laxmi, be pleased.
The significance of the asheshha-doshha-rahitaH is that if one simply says `asheshha-sad-guNam.h' or `agaNita-guNa-gaNa-maya' or `agaNya-guNa-nilayaH', etc., then the scholars of the nyAya-vaisheshhika schools will say that even flaws (doshha-s) must be considered as qualities (guNa-s); therefore an `agaNya-guNa-nilaya' must also have all flaws. To remove this objection, it is clarified that all flaws are excluded.
This shloka reminds the following shloka in dvAdashastotra, which was also composed by shrimadAchArya.
In dvAdashastotra, 9th adhyAya, 3rd shloka :
"agaNitaguNagaNamayasharIra he vigataguNetara bhava mama sharaNam
shubhatama kathAshaya parama sadodita jagadeka kArana rAma ramAramaNa".
which means:
"O rAma, consort of ramA(laxmi), import of the holiest philosophical debate, supreme, ever existing, prime cause or only cause of the universe, possessor of a body of the nature of infinite excellencies, and free from imperfections, be my refuge".
{antya}
mAyAvAdatamovyAptamiti tattvadR^ishhA jagat.h |
bhAtaM sarvaGYasUryeNa prItaye shrIpatessadA || 1||
Padaccheda and meaning:
mAyAvAda = illusion theory;
tamaH = darkness;
vyAptam = spread or covered;
iti = thus;
tattva - dR^ishhA - jagat.h = the world of tattvAs; (for detailed explanation about tattva-s, visit the home page of dvaita.org);
bhAtam = illuminated;
sarvaGYa - sUryeNa = by the all-knowing sun-like shrImadAchArya;
sadA = always;
shrI-pateH = consort of Laxmi
prItaye = for pleasing.
Just as the whole world of objects is illuminated by sun which otherwise would be covered by darkness, the world of tattva-s which had been obscured by the darkness of mAyAvAda is illuminated by the all-knowing shrImadAchArya which pleases shrIhari always.
It is thought by some that this verse was actually composed by some unknown admirer of Shrimad Acharya and included at his request; however, this claim cannot be verified (to the best of my knowledge). It is known, however, that some verses in the tattvodyota are such insertions (as the tattvodyota is said to be a summary of an actual debate between Shrimad Acharya and Pundarika Puri, with the included verses being statements of appreciation included at the request of their composers). See the `History of the Dvaita School' statement re tattvodyota.
namo.ama.ndanijAna.ndasu.ndarasA.ndramUrtaye |
i.ndirApataye nityAna.ndabhojanadAyine || 2||
Padaccheda and meaning:
namaH = salutations;
amanda = unfading, un-diminishing which also implies
'sampUrna' or 'paripUrna' meaning always all complete;
nija-Ananda = true inherent joy;
sundara-sAndra-mUrtaye = You who are of the form of intense or lush and opulent beauty;
indirA-pataye = Lord of Lakshmi;
nitya-Ananda-bhojana-dAyine = nitya-sukha-rUpa mukti-pradAtre,
laukika-bhoga-pradAtre cha. = giving the eternal happiness in the form of mukti and also worldly comforts.
In other words giving both aihika (iha loka sambandha or worldly joys) and Amushmika (mukti) joys.
My salutations to the Lord of Laxmi who is the embodiment of un-diminishing true inherent joy and intense beauty and who gives to his devotees the eternal happiness in the form of mukti and also worldly comforts.
8. shrI mAyAvAdakhaNDanam
{Adi}narasiMho.akhilAGYAnamatadhvA.ntadivAkaraH |
jayatyamitasajGYAna sukhashaktipayonidhiH || 1||
mAyAvAda means theory of illusion. Such arguments are slashed in this great work of ShrimadAchArya.
Padaccheda and meaning:
narasiMhaH = Lord narasiMha;
akhila-aGYAna-mata = all doctrines preaching ignorance;
dhvAnta-divAkaraH = blazing sun that destroys darkness;
jayati = is victorious;
amita-sat-GYAna-sukha-shakti-payo-nidhiH = ocean of boundless true
knowledge, joy, potency.
Lord narasiMha who is ocean of boundless true knowledge, joy and potency and who is like blazing sun in destroying the darkness caused by all the doctrines that preach ignorance, is victorious.
{antya}
nAstinArAyaNa samaM na bhUto na bhavishhyati |
etena satyavAkyena sarvArthAMsAdhayAmyaham.h || 1||
nArAyana samam = equal to nArAyana;
na asti = does not exist;
na bhUto= did not exist;
na bhavishhyati = will not exist;
etena = from this;
satya vAkyena = true statement;
sarva = all;
arthAn = objectives (or the four purushArthAs namely dharma, artha, kAma and moxa);
aham = I ;
sAdhayAmi = will accomplish.
By the truthful statement "there is none, there was none and there will be none equal to nArAyana", I will accomplish all the objectives. If the scholars of the nyAya-vaisheshhika schools try to say "what about superior" because it says "equal to" only, it should be noted that "kaimutya" (the thought expressed by kimuta) applies here. If there is none equal, where is the question of "superior".
This shloka reminds the following shloka in dvAdashastotra, which was also composed by shrimadAchArya.
In dvAdashastotra, 3rd adhyAya, 4th shloka :
"shr^iNutAmala satyavacaH paramaM shapatheritamucchritabAhuyugam
na hareH paramo na hareH sadr^ishaH paramaH sa tu sarva cidAtma ganAt"
which means
(O devotees) Hearken to the most excellent, pure and true utterance proclaimed on oath with uplifted arms: 'There is none superior to Hari; there is none equal to Hari. Verily, He surpasses the host of all sentient selves.'
9. shrI mithyAtvAnumAnadhikhaNDanam.h.
{Adi}vimataM mithyA dR^ishyatvAdyaditthaM tattathA yathA saMpratipannam.h |
ityukte jagato.abhAvAdAshrayAsiddhaH paxaH || 1 ||
padaccheda and meaning :
vimataM = (while discussing) whether true or false;
mithyA = illusion;
dR^ishyatvAt = because (the world) is visible;
yat = which;
itthaM = this way;
tat = that;
tathA = that way only;
yathA = which way;
saMpratipannam.h = as in the standard example;
iti = this way;
ukte = if told;
jagato.= the world's;
abhAvAt =by the absence;
AshrayAsiddhaH paxaH = the theory fades or dissolves or ceases
(from its own approach).
The first statement is clearly one of pUrva-paxa. vimataM mithyA, dR^ishyatvAt.h |
What is being discussed (the world, etc.) is illusory. For being seen. yaditthAM tattathA, yathA sampratipannam.h |
As there, so here, as in the standard example.
This covers Gaudapada's `Adau ante cha yannAsti vartamAne.api tattathA' ("what was not there previously and will not be in the future, is not there at present as well" - such as dream objects not seen before and after the dream), etc., and also `jIveshvara bhedaH mithyA, bhedatvAt.h, chandrabhedavat.h' (the difference between soul and Lord is illusory, for being a difference, as with the difference in moons) - source unknown to me, but quoted by Shri Jayatiirtha in the tattva-prakAshikA. The "two moons" example is standard in Advaita like the rope-snake one (rajju sarpa bhranti) - if one sees the moon at night with both eyes, and then applies gentle pressure with a finger under one eyeball so that vision is distorted, two moons can be seen.
The finger-pressure is the `upAdhi' that causes two to be seen where just one exists, and so also, the Advaitins claim, there must be an upAdhi for the observed plurality.
Just as the mere fact of observation of two moons guarantees the existence of an upAdhi causing false perception, the observed plurality itself is proof that it is illusory.
Anyway, coming to the second line:
ityukte jagato.abhAvAdAshrayAsiddhaH paxaH |
- it is saying: "if this is said, then due to the lack of the world (which must be discarded as illusory), there is no source of support for the theory." The point being, of course, that even for the "two moons" inference rule, the physical moon, one's accessories of worldly vision, etc., must be granted to hold; if they themselves are lost, then the theory loses its own basis.
{antya}
yo dR^ishyate sadAna.ndanityavyaktachidAtmanA |
nirdoshhAkhilakalyANaguNaM vande ramApatim.h || 1 ||
padaccheda and meaning :
yo = one who is;
sada = always;
Ananda = blissful;
nitya vyakta cit AtmanA=by the sentient beings always manifesting;
dR^ishyate = seen;
nirdoshha = flawless;
akhila kalyANa guNaM = (and) having all the auspicious qualities;
(tam = to such);
ramApatim = to Lord nArAyaNa who is the consort of laxmi;
vande = I bow.
I bow to Lord nArAyaNa who is the consort of laxmi, who is seen always by the sentient saintly beings rejoicing in the blissful state and who is totally flawless and has all the auspicious qualities.
10. shrI tattvasaN^khyAnam.h
{Adi}svata.ntramasvata.ntraM cha dvividhaM tattvamishhyate |
svata.ntrobhagavAnvishhNuH bhAvAbhAvaudvidhetarat.h || 1||
padaccheda and meaning :
svatantram = independent;
asvatantraM = dependent;
cha = also;
dvividhaM = two kinds;
tattvam = entities;
ishhyate = come to be known;
bhagavAn vishhNuH = Lord vishNu;
svatantraH = independent;
bhAva abhAvau = existing and non existing things;
itarat dvidha = all the rest are other kind (meaning dependent on Hari).
Lord vishNu is the only independent being taking into consideration all the past, present and future (existing and non-existing meaning some thing that does not exist now but may come into existence later. Even those are included in the declaration of this).
The three kinds of "svantra rupas" placed in jivAs and they are discussed in "ShrI harikathAmr^ita sAra" in three chapters "datta svAtantrya sandhi", "svagata svAtantrya sandhi", and
"sarva svAtantrya sandhi". Lord shrI Hari alone has "svAdhIna sarva svAtantrya".
He keeps his vibhuti rupas -- "paradhIna" datta svAtantrya, "paradhIna" svagata svAtantrya and "paradhIna" sarva svAtantrya among other beings in certain proportions.
A jIva gets datta svAtantrya in apakva dasha (unripe stage), svagata svAtantrya in pakvApakva dasha (half ripe stage) and sarva svAtantrya in pakva dasha (ripe stage) all being "paradhIna" meaning under the control of Lord shrI Hari only.
{antya}
sR^ishhTiH sthitiH saMhR^itishcha niyamo.aGYAnabodhane |
ba.ndho moxaH sukhaM duHkhamAvR^itirjyotireva cha |
vishhNunAsya samastasya samAsavyAsayogataH ||1||
padaccheda and meaning :
sR^ishhTiH = creation; sthitiH = maintenance;
saMhR^itiH = destruction;
cha = also; niyamaH = control;
ajnAna bodhane bandho = imprisonment in the theory of ignorance;
moxaH = salvation;
sukham = happiness;
duHkham = sadness;
AvR^itiH = darkness or ignorance;
jyotiH = light or knowledge;
eva cha = also like this;
vishhNunA = by Lord vishNu;
asya samastasya = of this entire universe;
samAsa vyAsa yogataH = orchestrated and disintegrated.
The creation, maintenance, destruction, control, imprisonment in the theory of ignorance, salvation, happiness, sadness, darkness of ignorance, light of knowledge of this entire universe is orchestrated and disintegrated at His own will by Lord VishNu only.
|| shrI Hari VAyu Gurubhyo namaH ||
Sarvamoola-adi-antya-shlokas
Sarvamoola Meanings:
Part 2
Part 3
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