English meanings by Shri Kesava Rao Tadipatri
ShrI Hari VAyu Gurubhyo namaha
ShrI Sarvamoola grantha written by Srimad Anandatheertha bhagavatpada
11. shrI tattvavivekaH
vishhayanurUpenaiva asya prakaranasya abhidhAnam vartate = by the nature of its contents, the name stands so.tattvAnAM yuktyA, pramANena viveko nAma vichAraH asya prakaraNe kr^itatvAt "tattvaviveka" iti nAma sArthakam jAtam = tattvAs or realities are analysed based on pramANAs, true to its name.
tattvasankhyAne~pi asyaiva vishhayasya pratipditavyAt kimasya granthasya prayojanam iti shankA manasi kr^itvA tasyA uttaram AdAveva shrIjayatIrthacharanaiH tIkAyAM dattam = When in tattvasankhyAna also same matter is established, what is the purpose of this "grantha".
This kind of a doubt may arise.
And so, shrI JayatIrtha in the beginning of his commentary answered this.
tattvasankhyAnoktarthe sAxitvena bhagavatpraNIta tattvaviveka gata vAkyAnyeva AchAryairudAhritAni iti adoshaH = Whatever is told in tattvasankhyAna, as a witness to that whatever is put forth by God, is told by AchArya and so it does not have "punarukti dosha".
Both tattvasankhyAna and tattvaviveka expound shri madhva's view of the universe. Though there is some overlap, they complement each other.
{Adi}
svata.ntraM parata.ntraM cha prameyaM dvividhaM matam.h |
svata.ntrobhagavAnvishhNuH nirdoshhAkhilasadguNaH || 1||
Padaccheda and meaning:
prameyaM - yathartha jnaanam pramaa;
pramaavishyaH prameyaH = knowledge of something as is pramaa and the subject of such knowledge is prameya;
svata.ntraM = independent;
cha = and;
parata.ntraM = dependent;
dvividhaM = two kinds;
matam.h = known;
bhagavAn vishhNuH = Lord VishNu;
svata.ntraH = independent;
nirdoshha akhila sadguNaH = flawless and having all the auspicious qualities.
There are two kinds of entities namely independent and dependent. Lord vishNu alone is all independent, who is flawless and has all the auspicious great qualities. (Every thing else or every one else is dependent on
Lord vishNu = vishhnoranyat paratantramiti vAkya sheshhaH - shri
jayatIrtha).
At this point it might be worthwhile to give the classification.
Prameya is of two kinds :
1. svatantraM = independent -> bhagavAn vishhNu
2. paratantraM = dependent (called asvatantram in tattvasankhyAna)
paratantraM is of two kinds: 2A. bhAvAH = existent beings,
2B. abhAvAH = non-existent beings
2A. bhAvAH (existent) are of two kinds: 2A-I. chetanAH = sentient
beings
2A-II. achetanAH = non-sentient
2A-I. chetanAH (sentient) are of two kinds: 2A-I-1. NityamuktA = ever-liberated -> laxmi
2A-I-2. sr^itiyuktAH = (experienced pain at some point, indicating duHkha-bhAjakatva)
2A-I-2. sr^itiyuktAH are of two kinds: 2A-I-2-a. muktAH = liberated -> brahmAntAH (current brahma and all previous brahmas)
2A-I-2-b. amuktAH = unliberated
Again 2A-I-2-b. amuktAH are of three kinds:
2A-I-2-b-1. uccAH = muktiyogyAH (higher class who are fit for mukti)
2A-I-2-b-2. madhyAH = nityAvartAH (middle class who are always caught in the cycle of saMsAra)
2A-I-2-b-3. nIcAH = tamoyogyAH (lower class who are fit for andha tamas or eternal hell)
2B. abhAvAH (non-existent) are divided into three kinds
2B-I. pUrvAbhAva(called prAgabhAva in tattvasankhyAna) = antecedent non-existence
2B-II. aparAbhAva(called prAdhvamsAbhAva in tattvasankhyAna) = subsequent non-existence
2B-III. sadAbhAva(called same in tattvasankhyAna) = absolute nonexistence
2A-II. achetanAH (non-sentient) are divided into two kinds as
2A-II-1. nitya (eternal)
2A-II-2. anitya (non-eternal)
in tattvaviveka,
but are divided into three kinds in tattvasankhyAna:
2A-II-1. nitya (eternal and unchanging) - vedAs
2A-II-2. anitya (non-eternal) - see below
2A-II-3. nityAnitya (eternal and unchanging) - purAnAs, time (kAla)
and matter (prakr^iti) this category is clubbed into 2A-II-1 in tattvaviveka.
2A-II-2. anitya (non-eternal) is subdivided into two kinds in tattvasankhyAna.
2A-II-2-a. samsr^ishhaTa (perfectly created) - brahmAnda the universe of fourteen worlds and all the material in it
2A-II-2-b. asamsr^ishhaTa (imperfectly created) -
24 tattvAs consisting of buddhi(intellect), manas (mind),
10 senses or sense organs (pancha karmendriyAs and pancha jnAnendriyAs) ,
5 sense objects (pancha tanmatrAs),
5 bhUtAs (pr^ithivyaptejovAyurAkAsha), ahaMkAra tattva and mahattattva.
{antya}
ya yetatparatantraM tu sarvameva hareH sadA |
vashamityeva jAnAti sa.nsArAnmuchyate hi saH || 1||
Padaccheda and meaning:
sarvam = every thing;
sadA = always;
hareH vasham iti = dependent on
Hari; tu eva = only and definitely;
ya = one who;
jAnAti = understands or realizes;
yetat paratantram = this dependency (on Hari);
sa = he;
sa.nsArAt muchyate hi = is liberated from the cycle of birth and death surely;
every thing in this universe is dependent on Hari only and who is able to realize this truth of dependency will definitely get liberated from the cycle of birth and death.
yadyapi kevalasyAsya jnAnaM na purushArthopayogi tathApi paramapurushhAdhInatayavagataM bhavatyeva mokshasAdhanamiti | dve vidye veditavye ityAdi srutisiddhamiti hi shabdena sUcayati ||
Even though just being aware of that (every thing is in Hari's control), any or all purushArthas (including moxa) can not be obtained, still the implication is that the knowledge that is needed to accomplish the purushArthAs can be acquired by the grace of Lord Hari only. There are two kinds of knowledge that are to be known - as indicated in vedas - this is the message conveyed.
Couple of points to clarify from previous posting before proceeding with the next shloka.
2A-II-3. nityAnitya should be (eternal and changing) and not (eternal and unchanging). They are eternal in one aspect (in their sUxma rUpa or subtle form) and changing in another aspect (in their vikAra rUpa or varied form).
For ex. "kAlAdInAm vikAraH upacitAdi vibhAgaH |
tatra kAlasya xanAdyavayavAH".
For time any subdivision like second, minute, hour, year, century or yuga is its vikAra form. It is quite understandable that when time itself is eternal any subdivision is not. In the archives, there were lot of discussions about position of laxmi and how "vAyu" is jIvottama if laxmi is jIva. In fact one may ask how about brahma.
My two cents on this. Corrections are welcome. vAyu jIvottama means vAyu is uttama among all in the category of 2A-I-2-b. amuktAH. There is no need to specify that prefix of "amukta" all the time because it is implied by "rUDhyarta" (or established sense).
Also some quotes were given from BrahmasUtrAs that vishhnu is also jIva. It only implies that vishhnu is preraka (instigator for all the jIvAs). Also he is niyAmaka (controller for all the jaDAs). In fact the classification done in tattvasnkhyAna and tattvaviveka clears lot of doubts. Vishhnu alone is one category sarva tantra svatantra. laxmi alone forms one category "nityamukta" jIva (ever liberated and never having duHkha bhAjakatva i.e. pain of any kind at any time).
All the rest are sr^itiyuktAH (experienced pain at some point, indicating duHkha-bhAjakatva). Current brahma and all the previous brahmAs form one category of muktAs who are also jIvas.
The rest are amuktAs (unliberated jIvAs).
The ten indriyAs are "jnAnendriyAni - shrotram tvakcaxUshI jihvA nAsika
caiva pancamI | karmendriyAni - pAyUpastham hastapAdam vAkcaiva dashamI
smr^itA" - 5 sense organs ears, skin, eyes, tongue, nose (which are like input devices) and
5 action organs namely excretion organs, procreation organs, hands, feet and vocal organs (which are like output devices). Some times mind is treated as a sixth sense organ. But here it is listed separately.
5 sense objects (pancha tanmAtrAs) are shabda (sound), sparsha (touch), rUpa (appearance), rasa (taste) and gandha (smell).
dve vidye veditavye = two kinds of knowledge that are to be known.
"parA caivAparA ca" = para and apara. There were some discussions about this.
Some pramAnAs from atharvanopanishat.
tatra ye veda yAnyangAni yAni pratyangAni sA~parA | atha parA yayA
tadaxaramadhigamyate yada vishhnornavAcakAH tada r^igAdyA aparA vidyA |
tA eva paramA vidyA yadA vishhnostu vAcakAh ityavadheyam |
In all the vedAs, their angas (like kalpa, nirukta, vyAkarana, jyotisha chandas) and pratyangas etc., the information that does not deal with vishhnu is apara. In the same works, the information that deals with vishhnu is para vidya (or parama vidya).
12. shrI tattvodyotam.h
{Adi}sarvatrAkhila sachchhaktiH svata.ntro.asheshhadarshanaH |
nityAtAdR^ishachichchhetyaya.nteshhTo no ramApatiH || 1||
Padaccheda and meaning:
ramaapatiH = shrI Hari, consort of laxmI;
sarvatra = in every respect and every aspect;
akhila = completely,
sat.h = having absolutely
no negative points like restriction etc.;
shaktiH = empowered;
svatantraH = independent (not dependent on any one else or any thing else);
asheshhadarshanaH = one who can see and show every thing (sarvasAxi);
nitya = always;
ataadR^isha = not like that(not having absolute power or absolute freedom or absolute knowledge);
chit.h = all the sentient beings like laxmi, brahma and other jIvAs;
chetya = all the jadas (insentient beings like the universe etc.);
yantaa = instigator and controller;
naH = to us;
ishhTaH = very dear;
Lord shrI Hari, who is always absolutely powerful, absolutely free, absolutely flawless and absolutely knowledgeable and who always instigates (gives prerana) to all sentient beings like laxmi, brahma and all jIvas (all of whom do not have the qualities of Hari) and controls all the jadAs (insentient things), is most dear to us.
{antya}
satyachichetyapataye muktAmuktottamAya te |
namonArAyaNAyAryavR^i.ndava.nditapadadvaya || 1||
Padaccheda and meaning:
satya = truly and always;
chit = all the sentient beings;
chetya = all the insentient beings;
pataye = lord;
mukta amukta uttamAya = the best among liberated and unliberated (sarvottama);
te = to you;
namaH = salutations;
nArAyaNAya = Lord nArAyaNA;
Arya vR^i.nda = the gods who themselves are worshippable (like laxmi, brahma, vAyu and sHiva etc.); va.ndita pada dvaya = having the pair of feet worhipped by them;
My salutations to you, nArAyaNA, who is always and truly the lord of all sentient and non-sentient beings and whose pair of feet are worshipped by the gods like laxmi, brahma, vAyu, shiva and other gods.
jayatyamitapaurushhaH svajanateshhTachi.ntAmaNiH |
ajeshamukhava.ndito guNagaNArNavaH shrIpatiH || 2||
Padaccheda and meaning:
amita paurushhaH = having undiminished purushatva (parama purusha);
svajanata = (his) own devotees;
ishhTa = desires;
chi.ntAmaNiH = the precious stone that grants all the desires;
aja = brahma ;
Isha = shiva;
mukha = etc.;
vandita = worshipped;
guNa gaNa arNavaH = ocean of all the auspicious qualities;
shrIpatiH = shrI Hari,
consort of laxmI; jayati = excels and transcends;
shrI Hari, consort of laxmI, is parama purusha who grants all the desires to his devotees like chintAmaNi, who is worshipped by brahma, shiva etc., who is ocean of all the auspicious qualities, excels and transcends.
sarvajnasanmunI.ndrochchasanmanaH paN^kajAshrayaH |
ajito jayati shrIsho ramAbAhulatAshrayaH || 3||
Padaccheda and meaning:
sarvajna sat muni indra = flawless, the best of saints, AnandatIrtha known as pUrNaprajna AcArya; uchcha = grand by virtue of the knowledge of tattvAs, explaining many things ;
sat.h = not stained by defects like desire etc.
manaH pankaja = lotus mind;
aalayaH = as the abode;
ajitaH = undefeated;
kamala baahu lata ashrayaH = haven for the tender tendril like arms of laxmIdevi (who is embraced by laxmi);
shriishaH = shrI Hari, consort of laxmI;
jayati = excels and transcends;
shrI Hari, consort of laxmI, is haven for the tender tendril like arms of laxmIdevi (embraced by laxmi). Such Hari, who made the lotus mind of flawless, the best of saints, AnandatIrtha known as pUrNaprajnAcArya as his abode, excels and transcends.
It is thought by some that this verse was actually composed by some unknown admirer of Srimad Acharya and included at his request. 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 Srimad Acharya and Pundarika Puri, with the included verses being statements of appreciation included at the request of their composers).
13. shrI karmanirNayaH
{Adi}ya Ijyate vidhIshAnashakrapUrvaimukhaiH sadA |
ramApraNayine tasmai sarvayajna bhuje namaH || 1||
Padaccheda and meaning:
ya = one who;
sadA = always;
vidhi - IshAna - shakra - pUrvaiH -mukhaiH = through brahma, shiva, indra and other gods;
ijyate = worshipped by the sacrificial ceremonies;
tasmai = to such Lord;
sarva yajna bhuje = the ultimate receiver of all the offerings of sacrificial ceremonies;
namaH = my salutations.
My salutations to the lord who is always worshipped by sacrificial ceremonies through brahma, shiva, indra and other gods since he is the ultimate receiver of all the offerings of sacrificial ceremonies.
"ijyate" is past participle form for the dhatu or root "yaj" which means to do sacrificial offering.
Also note in purushhasUkta, we find
"tam yajnam barhishhi praukshan purushham jAtamagrataH
tena devA ayajanta sAdhyA R^ishhayashca ye"
and
"tasmAdyajnaatsarvahutaH R^icassAmAni jajnire
chaMdAMsi jajnire..."
Also in vishhNu sahasranAma, we find
"yajna ijyo mahejyasca kratussatram satAM gatiH"
and
"yajno yajnapatiryajvA yajnAMgo yajnavAhanaH
yajnabhr^idyajnakr^idyaGYI yajnabhug yajna sAdhanaH
yajnAntakridyajna guhyamannamannAda eva ca..."
That the ultimate receiver of all salutations and all offerings is VishNu is further emphasized by
"AkAshAtpatitam toyam yathA gacchati sAgaram
sarvadeva namaskAraH keshavaM pratigacchati"
which means just as the water falling from the sky ultimately
reaches the ocean, the salutations to all deities ultimately
reach lord keshava only.
{antya}
namonArAyaNAyAjabhava shakroshhNaruN^mukhaiH |
sadA va.nditapAdAya shrIpAya preyase.adhikam.h || 1||
Padaccheda and meaning:
aja-bhava-shakra - ushhNaruN^mukhaiH = by the deities like brahma shiva, indra and sUrya;
sadA = always;
va.ndita pAdAya = (having) the feet worhipped by;
adhikam.h preyase = the most dear one;
shrIpAya = (to) the consort of lakshmi;
nArAyaNAya = lord nArAyaNA;
namaH = I salute;
I salute to lord nArAyaNA, who is most dear to me and who is consort of
lakshmi and whose feet are always worshipped by deities like brahma,
shiva, indra and sUrya.
14. shrI vishhNutattvavinirNayaH
{Adi}sadAgamaika vij~neyaM samatIta xarAxaram.h |
nArAyaNaM sadA vande nirdoshhAsheshhasadguNam.h ||
Padacheda and meaning:
sadAgamaika vij~neyaM = sat + Agama + ekavij~neyaM = One Who is known by the flawless scriptures only. Or One Who alone is most primarily known by the flawless scriptures.
Alternatively it can also be seen as "sadA + Agama + eka" implying One Who can always be known only thru the flawless scriptures (meaning He is beyond pratyakSha, even though He made His own will to be visible in His avatAra forms, etc).
samatIta xarAxaram.h = sam + atIta xara axaram.h
sam = samyak = very well = perfectly; God is All Supreme - He is beyond all those that have bodily destruction and no bodily destruction (Lakshmi is known as AkShara). Also He is beyond all the sentient and non-sentient. In fact He alone is independent and every thing else is dependent on Him.
This reverberates the Gita verse
"yasmAt kSharamatIto.ahaM akSharAdapi chottamaH |
ato.asmi loke vede cha prathitaH puruShottamaH ||".
By saying "I worship always", Acharya is indicating that he constantly meditates upon the Lord and nothing else has higher importance for him.
The most important concept that we need about the Lord is that He is
nirdoSha = Flawless One (never affected by ignorance, sadness, dependence, etc)
and
asheshhasadguNa = receptacle of infinite auspicious qualities (like independence, Bliss, Knowledge, etc.).
If any one tries to bring a logical proposition that "If the Lord has all the qualities, does He also have the flaws as flaws are also qualities?", the answer is that He is flawless and has all the auspicious qualities.
The Lord's name "nArAyaNa" has many meanings and among those, two show this special mention of the Lord.
ara = flaw; ayaNa = abode or receptacle. Thus "na + ara" means opposite of flaw, which is auspicious quality (sadguNa).
na + (ara + ayaNa) = One Who is not at all an abode of flaws = Flawless One
(na+ ara) + ayaNa = One who is an abode of all.
{antya}
svata.ntrAyAkhileshAya nirdoshhaguNarUpiNe |
preyase me supUrNAya namo nArAyaNAya te || 1||
Padaccheda and meaning:
svata.ntrAya = (to) all independent;
akhila IshAya = lord of every thing (all sentient and non-sentient beings);
nirdoshha - guNa - rUpiNe = having the divine form with flawless qualities;
supUrNAya = all complete and all perfect;
me preyase = (to) my most dear one;
te = to you;
nArAyaNAya = lord nArAyaNA;
namaH = salutations;
Oh lord nArAyaNA, my salutations to you, who is all independent, lord of all sentient and non-sentient beings, all complete and all perfect having the divine form with flawless qualities and who is most dear to me.
Just to restate what has been told at the very beginning of this project, please excuse me for any errors in advance. Any corrections, additions, changes, deletions, improvements or furnishing of hidden meaning (gooDhArtha) or special meaning (visheshArtha) will be greatly appreciated.
15. shrI R^igbhAshhyam.h
{Adi}nArAyaNaM nikhilapUrNaguNArNamuchcha |
sUryAmittadyutimasheshhanirastadoshham.h |
sarveshvaraM gurumajeshanutaM praNamya |
vaxyAmyR^igarthamatitushhTikaraM tadasya || 1||
padaCheda and meaning :
nArAyaNaM = to lord nArAyaNa;
nikhila pUrNa guNArNam = one who is an ocean of infinite auspicious qualities like knowledge and bliss; (complete/entire/perfect or infinite means nothing can be added, implying the quality of having every thing).
uchcha sUrya amita dyutim = who has the effulgence of infinite suns (all shining at their full capacity) or one who exceeds the effulgence of infinite suns;
asheshha nirasta doshham.h = one who does not have any flaw and also one who can expel the flaws of his devotees completely;
sarva IshvaraM = lord of the universe (niyAmaka of sentient and nonsentient beings);
gurum = one who imparts j~nAna to every one; aja Isha nutaM = one who is praised by brahma and shiva (and other gods by implication);
praNamya = after bowing with great devotion;
vaxyAmyR^igarthamatitushhTikaraM ==>
vaxyAmi, R^ik, artham = (I am going to) tell the meaning of some (selected) verses from R^ik saMhita; ati, tushhTi,
karaM = very highly pleasing to;
tat asya = such lord nArAyaNa (whose great auspicious qualities have just been mentioned);
Shrimad AchArya says ,"After bowing with great devotion to lord nArAyana, who is an ocean of infinite auspicious qualities like knowledge and bliss, who exceeds the effulgence of infinite suns, who does not have any flaw and also who can expel the flaws of his devotees completely, who is lord of the universe, niyAmaka of sentient and non-sentient beings, who imparts j~nAna to every one, who is praised by brahma and shiva and other gods, I am going to tell the meaning of selected verses from R^ik saMhita, which is very highly pleasing to lord nArAyaNa with such great auspicious qualities.
Special observations :
To cross the ocean of samsAra, every one needs the grace of Lord Hari. That grace can not be acquired without proper realization of His greatness. All vedAs not only sing His glory but also help in imparting proper knowledge about Him. If some verses sing the glory of God, the wise know that all the verses in the vedAs sing the glory of God only. With this in mind and to indicate that they are all about God only, shrImad AchArya commented upon some selected verses only and to complete the work without any obstacles, he prays to Lord nArAyaNa. Though he is beyond flaws and obstacles, to set an example for the world, this approach of writing maN^gaLAcharaNa was taken by him.
Though the word "nArAyaNa" was given many meanings many times before, some elaboration is O.K., I hope. The use of the word "nArAyaNa" is quite significant and elsewhere
Sri JayatIrtha gives following meanings to "nArAyaNa"
atha vA naitannArAyaNapadaM devadattAdipadavatsAN^ketikaMbhavati kintu vishishhTaguNAnapyAchashhTa ityAshayavAnpadachatushhTayena
tannirvakti | tathA hi | doshhArashabdayorabhinnArthatvAnna
JNashcha viruddhArthavAchitvAddoshhaviruddhA
guNA nArAstadAshrayo nArAyaNaH | naJNo.abhAvArthatvAdarAshrayo
na bhavatIti vA nArAyaNaH | narasaMbandhitvAnnarIyate.aneneti
vA na aramaNaM yeneti vA nirdoshhavedotpannatvAdvA nAraM j~nAnaM
vishhayatayA tadAshrayatvAchcha nArAyaNaH | aravidhuratvAdaratirahitatvAtxayarahitatvAdvA
nArA muktAstadAshrayo nArAyaNaH |
padaCheda and meaning:
atha vA na etat nArAyaNa padaM devadatta Adi padavat sAN^ketikaM
bhavati = Now this word "nArAyaNa" does not signify a normal name
like Devadatta.;
kintu = but;
vishiShTa guNAn api AchaShTa = (it) on the other hand revealed
special attributes;
1. doSha ara shabdayoH abhinna arthatvAt.h = by virtue of the fact
that "doSha" and "ara" having same meaning;
naJNaH cha viruddha artha vAchitvAt.h = and by virtue of "na"
being the prefix word that makes opposite;
doSha viruddhA guNA nArAH = "nArA" means auspicious qualities
(opposite of flaws);
tat.h Ashrayo nArAyaNaH = being a repository of those, he is
nArAyaNa; (sarva guNa sampUrNaH);
2. naJNaH abhAva arthatvAt.h ara Ashrayo na bhavati iti vA nArAyaNaH"na" means absence. By virtue of not having any flaws, he is
nArAyaNa; (sarva doSha vivarjitaH).
3. nAra means j~nAna for any of the following reasons.I. nara saMbandhitvAt narIyate anena iti vA = this (j~nAna) is essential for narAs or human beings or
II. na aramaNaM yena iti vA = from this (j~nAna) sorrowfulness will not occur or
III. nirdoshha veda utpannatvAt vA = this (j~nAna) arises from flawless vedAs.
vishhayatayA tat AshrayatvAt cha nArAyaNaH = one who is repository
of j~nAna.
4. nArA means muktAs or liberated souls because ara vidhuratvAt = by virtue of absence of sorrow or
arati rahitatvAt = xaya rahitatvAt vA = by virtue of absence of deterioration
tat Ashrayo nArAyaNaH = one who is abode of muktAs is nArAyaNa.
Of course there are many meanings given in the archives.
{antya}
upapR^iktaH xatriyaissa Aveshena janArdanaH |
hanti shatrUMshcha tairdevo bhaye cha svAshrayaM dadau ||1||
vartA.abhiga.ntA tarutA jetA chAsya na hi kvachit.h |
yuddhaM mahAdhanaM tvarbhaM prasiddhaM dhanameva hi || 2 ||
This corresponds to the following verse in "shrI R^ik saMhita", which is prathamAShtaka (first eight), third adhyAya, 21st varga (i.e. first maNdala), 8th anuvAka, 40th sUkta.
upa xatram pR^iJNchIta hanti rAjabhirbhaye chitsu xitim dadhe |
nAsya vartA na tarutA mahAdhane nArbhe asti vajriNaH ||
shri jayatIrtha's TIka goes thus :
upaxatram | upapR^ktaH | sa indro janArdanaH | xatramupapR^inchIta |xatriyairmanvAdibhirupapR^ikto bhavati | katham | arisainya AviShtashcha
asau | devastai rAjabhiH shatrUn.h hanti | bhktAnAM bhaye cha prApte |
suxitiM svashrayaM shobhanamAshrayaM bhayanivAraNam | dadhe dadau
adAti | kiM chAsya vajriNoH vartA abhiganta pratiyoddhA | kvachinnAsti hi |
tarutA jetA vA nAsti | yo abhivartate sa vartA | yastu tarati atikrAmati sa
tartA | kutra | mahAdhane cha arbhe cha nAsti | kim tanmahAdhanamarbham
cha ityata Aha yuddhamiti | pradhana shabda paryAyo hi mahAdhanashabdaH |
arbhashabdo.alpavAchI | xatriyANAm prasiddhadhanaM yuddhApexayA.alpa
dhanameveti herarthaH | yadvAnena mArgeNottarasyApi ma.ntrajAtasya
vyAkhyAnam siddhamevAta uparamyata iti hishabdenAchaste bhagavAn.h muniH |
padaCheda and meaning:
upa xatram pR^iJNchIta (R^ik) = upapR^iktaH xatriyaiH sa Aveshena janArdanaH (mUlaM) =
sa indro janArdanaH xatraM upapR^inchIta, xatriyaiH manu AdibhiH upapR^ikto bhavati (TIka) =
That lord janArdana becomes covered by and mingling with (i.e. by becoming the internal force to) xatriyAs like manu;
hanti rAjabhiH (R^ik) = hanti shatrUM cha taiH devaH (mUlaM) = devastai rAjabhiH shatrUn.h hanti (TIka) = through them the lord destroys the enemies (by making them nimitta mAtrAs).
bhaye (R^k) = bhaye cha (mUlaM) = bhaktAnAm bhaye cha prApte (TIka) = when His devotees are gripped with fear; -
su xitim (R^ik) = svAshrayaM = su AshrayaM (mUlaM) = shobhanaM AshrayaM bhaya nivAraNam (TIka) = a good refuge that which mitigates fear.
dadhe (R^ik) = dadau (mUlaM) = dadhe dadau dadati (TIka) = gave (See explanation below #).
vartA (R^ik) = abhiga.ntA (mUlaM) = pratiyodhA, yo abhivartate sa vartA (TIka) = yaH abhiH bhimukhyena vartate AgachChati = the opponent as he comes from the front to oppose;
tarutA (R^ik) = jetA (mUlaM) = yaH tarati atikrAmati saH (TIka) = winner as he exceeds;
mahAdhane arbhe (R^k) = yuddhaM mahAdhanaM,
arbhaM prasiddhaM dhanam eva (mUlaM) = kim tat.h mahA dhanaM arbhaM cha iti ata Aha yuddhaM iti, pradhana shabda paryAyo hi mahA dhana shabdaH,
arbha shabdaH alpa vAchI (TIka) = Be it in great wealth called war, or lesser wealth (conventional
well known wealth consisting of jewels, gold etc.)
tu = then what about; cha = also;
asya vajrinaH = of this Hari;
na hi kvachit.h asti = no one what so ever who so ever exists.
(no one can oppose or win over God).
"hi" (=so it is) is explained below. ##
Lord janArdana kills the enemies/evil people.
To answer the question ,"how", it is stated that He does this by entering the xatriyAs like manu and making them nimitta mAtrAs(i.e. by being internal force and by being preraka). Then comes the question when He does this.
The answer is when His devotees are gripped with fear. Thus He gives a good refuge to His devotees. What is a good refuge ? That which mitigates fears. There is no one who can stand against shrI janArdana or win over Him.
Then the question comes "where". It is in both great wealth and lesser wealth. What is great wealth ? For xatriyAs the war itself is great wealth.
What is lesser wealth ? Conventional wealth such as gold, jewels etc.
Why (conventional wealth is lesser) ?
For xatriyAs the desire to fight (so as to protect their subjects) takes precedence over the conventional wealth.
A similar thought is expressed in dvAdasha stotra
"vashI vashe na kasyA.api yo.ajito vijitAkhilaH |
sarva kartA na kriyate taM namAmi ramApatim.h ||" (II-5)
and
"shruNutAmala satya vachaH paramaM
shapatheritamuchChrita bAhuyugam.h |
na hareH paramo na hareH sadR^ishaH
paramaH sa tu sarvachidatmaganAt.h ||" (III - 4)
# It is of interest to note that the saMhita uses "dadhe", shrImad Acharya uses dadau and shrI jayatIrtha gives the commentary "dadhe dadau dadAti" implying that the usage of tense is immaterial in this kind of instances because this is applicable to all times and all stages (sarva kAla sarvAvasthAs).
The central idea for all this is that God, as "sarvAntaryAmi", is the instigator for every one in the universe. Every one is "nimitta mAtra" only (just a tool in His hand). It is to be noted that both xatriyAs and their enemies are nimitta mAtrAs. That is why He said to arjuna "nimitta mAtraM bhava savyasAchin.h" in BG.
The use of the word janArdana is also significant as "ardati" means "kill" , "afflict", "torment", or "strike" which refers to "saMhAra" one of the lIlAvilAsAs of Hari
"sR^iShTi saMhAra lIlAvilAsAtataM
puShtaShAdgunya sadvigrahollAsinam.h |" - dvAdasha stotra VIII-2.
Superficial meanings for "indra", "vajra" and "vajri" are the deity devendra, his thunderbolt and again himself for having the thunderbolt (respectively). But the real meaning for them in vedAs are that they all mean parabrahma, shrI Hari.
The proof for that is in tenth adhikaraNa of brahma sUtrAs called
kampnAdhikaraNa. | OM kampanAt.h OM |
ejati iti kampana vachanAt udyata vajro bhagavAneva = The word vajra is interpolated to mean brahman only (and not the thunderbolt, the weapon of indra) as it is described to shake the entire universe (which the thunderbolt is incapable of).
Hari can be called as vajri as he possesses such capacity. While devendra is king of sura gaNas only, Hari is the lord(indra) of all the worlds and thus Lord janArdana is indra. Also he is lord of indriyas (indriyendra).
## hi = yat vA anena mArgeNa uttarasyA.api mantrajAtasya
vyAkhyAnam siddhamevAta uparamyata iti hi shabdena Achaste
bhagavAn muniH (TIka) = bhagavAn shrImanmadhva muni pauses here with "hi" implying that
the subsequent mantrAs like "yaM raxanti" , "prachetasa" etc. will take a similar approach in the meanings and this is established and thus revealed. It is to be noted that the
"Adi shloka" has the expression "ati tuShTikaraM"
and the "antya shloka" has the expression "prasiddhaM dhanameva hi". So by doing adhyayana of this grantha, the devotees will be blessed with all the prosperity in this life and the bliss in the life-after.
From the first of "antya shloka", the devotees procure God's grace which remove all their hardships and from the second half all the desires will be fulfilled and thus it is confirmed with "hi".
In his works like "brahma sUtra bhAsya" etc., after establishing his own"mAhAtmya" through verses like "yasya trINyuditAni" and commenting upon mantrAs like "baLitthA tadvapuShe", unwilling to conclude with that itself, again at the end shrImad AchArya bows to and praises lord Hari. In the same way, in this RigbhAsya also unwilling to conclude with the commentary of "mAruta sUkta" (the mantra praising vAyudeva, which establishes his own "mAhAtmya"), shrImad AchArya concludes with the sUkta that conveys the fact that shrI laxmipati shrImannArAyaNa is above all the rest of gods including brahma and rudra, there is none equal to Him, He only performs creation, sustenance etc. of brahma, rudra and others, all the vedas and sAstrAs praise His glory, He is the preraka (instigator) of all the sense organs, He is omnipresent, He is the giver of purushArthAs like moxa to His devotees.
vedavyAsa says in "axaNa sAstra"
"tribhAShAM yo na jAnAti rItInAm shatameva cha |
vyatyAsAdIn sapta bhedAn vedAdyartham tu yo vadet.h |
sa yAti nirayaM ghoramanyathAj~nAnasambhavam.h"
If one does not know the three languages "guhya", "samAdhi", "darshana", the hundred rItIs (vyAkhyAna prakAra visheShAs) like "vaidarbhIrIti", the seven bhedAs "vyatyAsa", "prAti lomya", gomUtri", "praghasa", "uxaNa", "sudhara", "sAdhu" and gives the meanings to vedAs, he rots in viparIta j~nAna prayukta naraka (hell due to perverted knowledge).
That is why, only according to the granthAs that establish the three languages, hundred rItIs etc. and the nirNaya granthAs ("satyaM satyaM punaH satyaM | na hi viShnuH praNamati kasmaichidvibudhAya tu") and using "nigama", "nirukta", "vyAkaraNa", "nighantu" etc. vyAkhyAna has to be done. So perhaps, keeping in view the limitation of his devotees and followers (being pUrNa praj~na himself), shrImad AchArya might not have done vyAkhyAna for the subsequent verses and so concluded with "hi".
shrI jayatIrtha writes at the end of his commentary for this.
devatAH kaJNchukAyante vedo vandi janAyate |yasya tasmin ramAnAthe sudR^idhA prItirastu me ||
ye bhavanti janAH praj~nAsau janmashAlinaH |
toShAnte matkR^itau yAnti kimanyaiH pashu sannibhaiH ||
shabdAnAM sAdhanaM samyak.h tatprayojana kIrtanam.h |
nAkrshaM vistara bhayAdiha tatxamyatAm budhaiH ||
"devatAs act as external shell or outer covering only (as shrI Hari is the internal force and preraka) and vedas sing His glory. May my love and devotion be steadfast in such lord ramApati. May saintly devotees and knowledge seekers be pleased with my work. Why worry about animal like people. shabda sAdhana and its benefits have not been written by me for the fear of enormity. May I be pardoned by those good people."
It is of great interest to note that God is inside every thing and every thing is inside Him. He is the preraka for every one and no one is His preraka.
He is all independent and every one and every thing is dependent on Him.
He is farther than the farthest (to non-devotees) and nearer than the nearest (to devotees).
"dUrAddUrataram yattu tadevAntikamantikAt.h" =>dvAdash stotra XI-7
He is smaller than the smallest and bigger than the biggest (aNoraNIyaM mahato mahIyaM).
Thus in spite of all our limitations, the infinite "bhakta vAtsalya" and "xamAguNa" of shrI Hari makes us realize that we are all nimitta mAtrAs. May the grace of our great gurUs show us the right path.
The next ten works of Srimad Acharya are known as "dashopanishads".
The upanishads , Brahmasutra-s and Bhagavadgeetha form "Prasthana trayi" of Vedantic Philosophy.
Each veda consists of three sections
1. Mantra 2. brAhmaNa 3. Upanishad
Mantra and Upanishad are superior to Brahmana and in turn Upanishad is superior to mantra.
"mantrAshchopanishachchaiva brhmaNAduttamAstataH |
tatrApyupanishhachchhreshhTA yuktAvasthAdhigamyataH ||
- pramANaviveke | - iti mahaitareyopanishhadbhAsye | "
The word upanishad consists of "upa", "ni", "shad" which together mean "to sit down in proximity". It suggests special teaching by the guru to deserving students. The following points prove the superiority of the bhAsyas of Sri Madhvacharya over other bhAshyas.
1. The study of upanishads has to take into account presiding deity, the sage who envisioned them and the meters without which the study is incomplete and meaningless. The earlier commentators failed in this where as our Acharya provided them for all the upanishads.
2. They have to be studied in the background of itihasas and puranas. It is our Acharya who for the first time gave due references to itihasas and puranas.
3. They have to be understood in the light of corresponding samhitas to get a correct picture. This was not done by others earlier.
4. Vedangas (which roughly means auxiliaries of vedas) are shixa (phonetics), vyakarana (grammar), chandaH (meter), nirukta (etymology), jyotisha (astronomy) and kalpa (rituals). True to their name these tools are vital for proper understanding of vedas and upanishads. Again it is our Acharya who made extensive use of them.
5. Our Acharya has given utmost importance to brahmasutra-s and made ample references to them in the
bhasyas of upanishads which other earlier commentators did not do.
6. Only Madhva-bhasya contains all the commentary tools like upakrama (introduction), upasamhara (conclusion), abhyasa (repetition), apurvata (novelty), phalam (result), arthavada (implication), upapatti (proof) etc.
7. Only Madhva-bhasya contains correct interpretation of expressions like "aham brahmAsmi" etc. pointing out the invalidity of advaita and vishishhtadvaita. The purpose of the scriptures is monotheism and not monism.
8. These bhasyas give correct meaning of words like "pradrANaka", "karaka", "charaka" etc.
9. The brahmatattva of "Hari sarvottamatva" and the praj~natattva of "vAyu jivottamattva" have been
expounded powerfully and unambiguously.
10. Our Acharya helped in settling exact nature of upanishads.
For ex. commentators like Shankaracharya considered 4th to 6th chapters of 2nd AraNyaka of Aitareya brAhmaNa as aitareyopanishat.
Sri Madhva showed that 7 chapters of AraNyaka and the 2 chapters of 3rd AraNyaka form aitareyopanishat.
Also some shlokas of mAnDUkopanishat, which were mistaken for karikas of Gowdapada, were clearly shown to be mantras .
There are several other points which make Sri Madhva's bhasya unique.
16. ShrI aitareyabhAshhyam.h
Aitareyopanishad is the only upanishad belonging to R^igveda. It is also called mahaitareyopanishad, bahR^ichchopanishad, mahAbhUtishruti. The God in the form of "aitareya mahidasa" is the presiding deity.Lord Narayana took this incarnation from "itara" and "vishala", the son of chaturmukha brahma. Therefore He is called aitareya. Goddess Laxmi and Brahma etc. are His devotees. Hence the name mahidasa (mahinaH dAsAH asya iti mahidAsaH) meaning great deities like Laxmi and Brahma etc. are His dAsas.
Laxmi and Chaturmukhabrahma are the seers of this upanishad. The central theme is "sarvashabda vAchyatva" of God (all the words convey the Supreme God). It also explains special significance of words like "Vishnu", "aham", "tvam" etc.
Sri Madhvacharya has a special affinity to this.
1. He taught this to his own teacher as "guru daxina" that too at the tender age of eight.
"sAxAdyoshhanishhado vibhuraitareyyAH
pAThAchchhalena vijane.artharasAn.h bruvANaH |
adhyApakAya vitatAra vimoxabIjaM
govindabhaktimuchitAM gurudaxinAM saH || ... Su.vi. III 5.5
aitareyamatha kiJNchana sUktam sUchayan.h sadasi tatra
garishhTaH | shrotumichchhati sabhA bhagavadbhyaH
sUktabhAvamiti tAvaduvAcha || ... Su.vi. VI -1
2. He gave several discourses on this upanishat.
3. He gave an excellent exposition of aitareya in a large gathering of the greatest scholars of those days.
4. Before he left for Himalayas, he gave a final discourse on Aitareya. To listen to him, even the deities assembled in the sky above Ananteswara temple in Udupi. He vanished from every one's sight as the deities showered flowers on him and left for Badarikashrama, just as he told his disciples earlier.
5. In this the most secret aspect of the Supreme God i.e. Vishnu (Vishnu rahasya) is described. Hence it is called mahavibhUti.
6. The doctrine of sarvashabdavAchyatva of Hari is given in here.
7. The importance of bR^ihatisahasra is brought out. This is a prayer of a thousand hymns offered by the sage Vishvamitra.
In this prayer of 36 thousand syllables, five vyuha forms of God are present. Each syllable has one consonant and one vowel.
So not only 72 thousand forms of the God are present in bR^ihatisahasra, each vowel and each consonant contains a form of God. Incidentally this corresponds to the 72 thousand "nadis" or nerve endings in the human system.
8. The spiritual significance of each syllable of the name "Vishnu" is brought out.
Sources:
1. "sarvamUla grantha" tR^itIya sampuTa, edited by
Dr. Vyasanakere Prabhanjanacharya
2. "Aitareya Bhasyartha Ratnamala" of Tamraparni Srinivasacharya
{Adi}
nArAyaNaM nikhilapUrNaguNaikadeham.h |
sarvajnamachyutamapetasamastadoshham.h |
prANasya sarvachidachidparameshvarasya |
sAxAdadhIshvaramiyAM sharaNaM ramesham.h || 1||
padachchheda and meaning :
nArAyaNaM = to Lord Narayana;
nikhila = all the;
pUrNa guNa = complete or infinite auspicious qualities ;
eka deham = (having) divine body with only (such qualities);
sarvajnaM = all knowing;
achyutaM = imperishable;
apeta = devoid of;
samasta = all the;
doshham = flaws;
sarva = all the;
chit = sentient;
achit = non-sentient;
parameshvarasya = lord's;
prANasya = of mukhyaprana;
sAxAt = direct;
adhIshvaram = super Lord;
ramesham = Lord of Laxmi;
sharaNaM = refuge;
iyAM = I seek;
Sri Madhvacharya says "I seek refuge in Lord of Laxmi, Narayana, who has the divine form that is complete with all the auspicious qualities like omniscience etc. and totally devoid of all the flaws like perishability etc. and who is the direct Super Lord of Mukhyaprana, who is in turn the lord of all sentient and non-sentient beings."
Notes 1. The Lord Narayana is described to have all the infinite auspicious qualities. To answer the query "what kind ?", it is answered with the upalaxana "omniscience".
2. Also the Lord is described to be devoid of all flaws. To answer the query "what kind ?", it is answered with the upalaxana "perishability". He is achyuta meaning non-perishable.
3. The main principle of "Hari sarvottama" and "Vayu jeevottama" is emphasized. Why should Lord Narayana be sought after ?
Because He is Lord of Laxmi and also Vayu or Mukhyaprana. Mukhyaprana again is the lord of all sentient and non-sentient beings.
4. As Srimad Acharya is writing this "Mangalacharana shloka", he is seeing the Lord in front of him. So he says "sAxAt" meaning "pratyaxa" and not "paroxa". So the direct access of Srimad Acharya to the Lord is to be noted. This is explained by
Sri Tamraparni Srinivasacharya in his bhAsyArtha :
"ahaM nArAyaNaM sAxAtpratyaxataH sharaNamiyAM
natvanya iva pAroxyeNetyanvayaH"
{Adi}
mahAbhUtishshrutissaishAM mahAbhUtiryato hariH |
visheshheNAtra kathitaH sarvajnaH shAshvataH prabhuH || 2||
This second shloka is a quote from R^igsamhita.
padachchheda and meaning :
yataH = where;
hariH = Lord Hari;
mahAbhUtiH = greatest wealth;
sa = that;
eshhAM = work like this;
mahAbhUtiH shrutiH = (is to be called) mahAbhUti shruti;
visheshheNa = especially;
atra = here;
prabhuH = the Lord;
kathitaH = described as;
sarvajnaH = omniscient;
shAshvataH = eternal being;
Because in this work (Aitareyopanishat), the Lord Hari is described as the greatest wealth and especially omniscient and eternal being, this is also known as "MahAbhUti Shruti".
{antya}
pUrNAgaNyaguNodAradhAmne nityAya vedhase |
ama.ndAna.ndasA.ndrAya preyase vishhNave namaH || 1||
padachchheda and meaning :
pUrNa = complete or perfect;
AgaNya = countless;
guNa = auspicious qualities;
udAra dhAmne = repository with abundance;
nityAya = eternal being;
vedhase = one who is extolled by vedas as omniscient and omnipotent;
amanda = undiminished or infinite;
Ananda sAndrAya = filled with bliss;
preyase = most dear;
vishhNave = to Vishnu;
namaH = I bow;
I bow to Lord Vishnu who is complete and a repository of abundant and countless auspicious qualities, who is omniscient and omnipotent, filled with infinite bliss and who is most dear to me.
Sri Tamraparni Srinivasacharya bhAsyArtha :
bhagavatsvarUpapratipAdanenaiva granthopasamhAraH
samuchita ityAshayavAnnityAparoxaM bhagavantaM
sambodhya stauti... vedhase sarvaj~nAya sarvakartre vA |
As the work has to be concluded by establishing the Lord's divine form, Srimad Acharya praises the Lord
who is directly visible to him. He extols Lord's sarvaj~natva and sarvakartR^itva.
17. shrI taittirIyabhAshhyam.h.
The vedashAkha of shrItaittirIyopanishad is kR^ishNayajurveda - tatttirIyAraNyakam.h, its Rishis are Vishnu, Brahma, Varuna and bhR^igu, its devata forms are "sUryamaNDalastho hariH, vAsudevAdi paJNcharUpANi".{Adi}
satyaM jnanamana.ntamAna.ndaM brahma sarvashaktyekaM |
sarvairdevairIDyaM vishhNvAkhyaM sarvadaimi supreshhTham.h || 1||
padachchheda and meaning :
satyaM = truth;
jnanam = knowledge;
ana.ntam = infiniteness;
Ana.ndaM = bliss;
brahma = Parabrahma;
sarvashakti = all powerful;
ekaM = not different from His own gunas, rupa etc.;
sarvaiH = (by) all the;
devaiH = gods;
IDyaM = extolled;
vishhNu AkhyaM = known as Vishnu;
sarvada = always;
emi = seek refuge;
supreshhTham = most extremely dear (to me);
I always seek refuge in Lord Vishnu, who is the Parabrahma having the qualities of "satyatva", "j~nAnatva", "anantatva" and "Anandatva", who is all powerful and identified with His own gunas and rupa etc. and extolled by all the gods.
Sri Anandatiirtha extolled Lord Vishnu with the qualities propounded by upanishads. That the Lord is not different from His own gunas and rupas is evident from sentences like "Anando brahma" (Brahma is the
bliss) and "sa yaschAyam purushe" (He is this which is in this Purusha) from various upanishads. That the Lord is extolled by all the gods is indicated in sentences like "tannama ityupAsita" (That name thus
worshipped) from various upanishads. Vishnu's vyApyatva rupa (all pervasiveness) is shown in sentences like "tatsR^ishhTvA tadevAnuprAvishat" (Having created it(everything in universe), He only pervades (all)).
{antya}
pUrNAgaNyaguNodAradhAmne nityAya vedhase |
ama.ndAna.ndasA.ndrAya preyase vishhNave namaH || 1||
padachchheda and meaning :
pUrNa = complete;
agaNya = infinite;
guNa = auspicious qualities;
udAradhAmne = having the form of such extra-ordinary qualities (abode of such plentyful qualities);
nityAya = eternal;
vedhase = (omniscient) creator of all;
ama.nda = undiminished; Ana.nda
sA.ndrAya = completely filled with the bliss;
preyase = the most dear one;
vishhNave = to Lord Vishnu;
namaH = I bow.
I bow to Lord Vishnu whose Supreme form consists of complete, infinite auspicious qualities, who is eternal omniscient creator of all (that is created), who is completely filled with undiminished eternal bliss and who is most dear to me.
18. shrI bR^ihadAraNyaka bhAshhyam.h
The vedashAkha of shrIbR^ihadAraNyakopanishad is sAmaveda - chAndogabrAhmaNam.h, its Rishis are Hayagriiva and RamA, its devata forms are "LaxmIpatiH and BrahmAdayaH".Like in the bhAsyas of other Upanishhads, in the invocatory verse of this UpanishhadbhAsya also, Sri Madhvacharya outlines the main theme and contents.
{Adi}
prANAderIshitAraM paramasukhanidhiM sarvadoshhavyapetam.h |
sarvA.ntastha.n supUrNaM prakR^itipatimajaM sarvabAhyaM sunityam.h |
sarvajnaM sarvashaktiM suramunimanujAdyaissadA sevyamAnam.h |
vishhNuM vande sadAhaM sakalajagadanAdya.ntamAna.ndadaM tam.h || 1||
padachchheda and meaning :
prANAdeH IshitAraM = Lord and Ruler of Vayu and other deities;
parama sukha nidhiM = repository of infinite bliss; sarva doshha
vyapetam = free from all the flaws and imperfections of finitude;
sarva antasthaM = indwells as an internal force inside all the sentient and non-sentient beings;
supUrNaM = unlimited by time and space and has infinite auspicious attributes;
prakR^itipatim = Lord of Laxmi;
ajaM = not subject to origination of any kind;
sarvabAhyaM = always distinct and different from all other beings (and who also pervades outside everything);
sunityam = eternal in the sense that He does not have any of the four kinds of extinction (# see below); sarvajnaM = omniscient (He knows all about His own attributes and those of others);
sarva shaktiM = omnipotent (His power extends on all the beings in their eightfold determinations)(## see below); sura muni manuja
AdyaH = by the gods, rishis and men and others;
sadA = always;
sevyamAnam = worshipped;
taM vishhNuM = to such Lord Vishnu;
ahaM = I;
sadA = always;
vande = salute;
sakala jagat = entire universe;
anAdi antam = origin, sustenance and final disruption (depend on His will);
AnandadaM = giver of innate bliss to the released souls;
I salute to Lord Vishnu, who is the repository of infinite bliss, who is free from all the flaws and imperfections of finitude, who as "antaryAmi" indwells as an internal force inside all the sentient and non-sentient beings, who is unlimited by time and space and who has infinite auspicious attributes, who is Lord of Laxmi, who is not subject to origination of any kind, who is always distinct and different from all other beings and also pervades outside all the beings, who is eternal in the sense that He does not have any of the four kinds of extinction, who is omniscient and omnipotent, who is always worshipped by the gods, rishis and men and others, by whose will the origin, sustenance and final dissolution of this universe occur and who is the giver through His grace the innate bliss to the released souls.
# anityatvaM dehahAniH duHkhaprAptirapUrNatA |
nAshaschaturvidhaH proktastadAbhAvo hareH sadA |
tadanyeshAM tu sarveshhAM nashAH kechid.h bhavanti hi ||
Non-permanence, loss of body, sorrow or suffering and absence of infiniteness are four kinds of extinction. Lord Hari does not have any of these four kinds of extinction. All the other beings have one or more kinds of extinction.
##
sR^ishhTi = creation; sthiti = sustenance; samhR^iti =
dissolution; niyama = control; aj~nAna = obscuration;
bodhana
{antya}
pUrNAgaNyaguNodAradhAmne nityAya vedhase |
ama.ndAna.ndasA.ndrAya preyase vishhNave namaH || 1||
padachchheda and meaning :
pUrNa = complete;
agaNya = infinite;
guNa = auspicious qualities;
udAradhAmne = having the form of such extra-ordinary qualities (abode of such plentyful qualities);
nityAya = eternal;
vedhase = (omniscient) creator of all;
ama.nda = undiminished;
Ana.nda sA.ndrAya = completely filled with the bliss;
preyase = the most dear one;
vishhNave = to Lord Vishnu;
namaH = I bow.
I bow to Lord Vishnu whose Supreme form consists of complete, infinite auspicious qualities, who is eternal omniscient creator of all (that is created), who is completely filled with undiminished eternal bliss and who is most dear to me.
19. shrI IshAvAsyabhAshhyam.h
The vedashAkha of shrIIshopanishad is shukla yajurveda - vAjasaneya samhita, its Rishi is svayambhuva muniH, its devata form is "yaj~naH".Like in the bhAsyas of other Upanishhads, in the invocatory verse of this UpanishhadbhAsya also, Sri Madhvacharya outlines the main theme and contents.
{Adi}
nityAnitya jagaddhAtre nityAya j~nAnamUrtaye |
pUrNAnandAya haraye sarvayaj~nabhuje namaH || 1||
yasmAdbrahmendrarudradevatAnAM shriyo.api cha |
j~nAnasphUrtissadA tasmai haraye gurave namaH || 2||
padachchheda and meaning :
1. nitya = eternal;
anitya = non-eternal;
jagat.h = universe;
dhAtre = supporting and controlling by being the instigator;
nityAya= eternal;
j~nAnamUrtaye = personification of knowledge;
pUrNa AnandAya = complete with infinite bliss;
haraye = to Lord Hari;
sarva yaj~na bhuje = enjoyer or consumer
(in the form of lIla) of all the sacred sacrifices;
namaH = my salutations.
My salutations to Lord Hari, who is eternal as personification of knowledge, who supports and controls the entire universe by instigating the eternal and non-eternal beings in it, who performs the lIla of consuming the fruits of all the sacred sacrifices.
Note : "yaj~na" nAmaka Lord Narayana is the devata for this Upanishad. "sarva yaj~na bhuje" explains the reason for calling the Lord as "yaj~na". "bhoktR^itava" shabda is pravR^ttinimitta.
Hari also indicates "sarva yaj~na bhoktR^itava".
It is said in gItAbhAshhya "hariH sarvayaj~nabAgahAritvAt.h".
Sri Jayatiirtha says "apUrNasukhAH sukhArthaM bhogAn.h bhuJNjate, kiM tathA harirapi ? netyAha || pUrNAnandAyeti || bhogAstu lIlayeti bhAvaH".
This means "If a question is raised that one, with incomplete happiness experiences, tries to relish pleasuers for the sake of happiness; then why does Hari consume the fruits of "yaj~nas" ? The answer is that it is not the case. He is always complete with infinite joy. This consumption is an act of lIla only".
2.yasmAd = because of whom;
brahma indra rudra devatAnAM = = to Brahm, indra, shiva and other gods;
shriyo api cha = and also Laxmi devi;
j~nAna sphUrtiH = knowledge occurs;
sadA = always;
tasmai = to such;
haraye = Lord Hari;
gurave = j~nAnopadeshaka (preacher);
namaH = namaskara.
I bow to Lord Hari, who always preaches the knowledge to Brahma, Indra, Rudra and also Laxmi.
Note: Though Laxmi has the knowledge about all the things always, Lord HAri preaches her for more clarification. He preahes Brahma and Vayu (though they have nityaj~nAna) for exposition of such knowledge. For Rudra and others He preaches to remove "tirohita" (or negative) knowledge.
For Brahma and others the knowledge is given where as for Laxmi, it is there already and so it is mentioned separately as "shriyo.api cha".
{antya}
pUrNashaktichidAnanda shrItejaH spashhTamUrtaye |
mamAbhyadhika mitrAya namo nArAyaNAya te || 1||
padachchheda and meaning :
pUrNa = sampUrNa (infinite);
shakti = strength;
chid Ananda = knowledge and bliss;
shrItejaH = effulgent;
spashhTamUrtaye = having complete form with hands and legs;
mama = my;
abhyadhika mitrAya = extremely friendly
and extremely helping;
nArAyaNAya te = to you Lord Narayana;
namaH = namaskara.
I bow to you Lord Narayana, who is extremely helpful and dear to me and who has infinite strength, knowledge and bliss and effulgent with clear form having hands and legs.
Sri Jayatiirtha says "ata uktaM - spashhTeti || spashhTA prasiddhA | karacharaNAdimatItyarthaH |"
which means that the word "spashhTa" is used to imply that God has hands, feet, etc.
20. ShrI kaThakabhAshhyam.h
The vedashAkha of shrIkaThakopanishad is kR^ishNa yajurveda - taittirIya samhita, its Rishi is yamaH, its devata form is "vAmanaH".This is in the form of a dialogue between Yama and Nachiketa
{Adi}
namo bhagavate tasmai sarvataH paramAya te |
sarvaprANihR^idisthAya vAmanAya namo namaH || 1||
padachchheda and meaning :
namaH = Namaskara;
sarvataH = among all entities (whether they are tangible sense organs or non-tangible entities);
paramAya = superior to them;
sarvaprANi = all the living beings;
hR^idisthAya = indwelling;
tasmai = to such;
bhagavate = to the Lord who is "shdguNaishvarya sampanna" (having six kinds of wealth #);
vAmanAya = Lord Vamana;
namo namaH = again and again namaskara.
My namaskaras again and again to Lord Vamana who is superior to all the entities, who indwells (as a controller) in the hearts of all the living beings and possessing all the six kinds of wealth.
# Six kinds of wealth : "Aishvarya" (well known wealth),
"Jnana" (knowledge),
"Tejas" (effulgence),
"Shakti" (strength),
"Prabhaa" (radiance), and
"Ananda" (bliss).
{antya}
namo bhagavate tasmai vishhNave prabhavishhNave |
yasyAhamApta AptebhyaH yo me AptatamassadA || 1||
padachchheda and meaning :
yasya = whose;
ahaM = I;
Apta = dear;
AptebhyaH = among the dearest;
yaH = who is;
sadA = always;
me = my;
AptatamaH = dearest;
tasmai = to such;
bhagavate = to the Lord who is "shdguNaishvarya sampanna" (having six kinds of wealth #);
vishhNave = Lord Vishnu;
prabhavishhNave = omnipotent;
namaH = namaskara.
My namaskaras to Lord Vishnu to whom I am dearer than the dearest and who is always dearer to me than the dearest, who is omnipotent, possessing all the six kinds of wealth.
21. shrI chhAndojnabhAshhyam.h
The vedashAkha of shrIchhAndogyopanishad is sAmaveda - chhAndogabrAhmaNaM, its Rishis are hayagrIvaH, ramA and its devata form is "laxmIpatiH".This upanishad is in the form of prose.
In chAndojnabhAshhyapadArthakaumudI, Sri Vedeshabhixu comments
"svayamantarAyavidhuro.apyavigItashishhTAchAra paramparAprAptaM
prAripsitaparisamAptyAdiprayojanametadupanishhaduktaM guNavad\-
bhagavadupAstilaxaNaM maN^galaM shishhyasixArthaM granthAdau
nibadhnAti"
"Though Sri Madhvacharya is not afflicted by obsatcles, in accordance with the tradition, he writes the Mangalacharana shloka in the beginning in the form of glorifying the Lord, intended for the purpose of successful completion of the work and also for instructing his disciples".
{Adi}
atyudrikta vidoshha satsukha mahAj~nAnaikatAnaprabhA |
sarvaprAbhavashaktibhogabalasatsArAtmadivyAkR^itim.h |
sR^ishhTisthAnanirodhanityaniyati j~nAnaprakAshAvR^iti |
dhvAntAmoxavimoxadaM harimajaM nityaM sadopAsmahe || 1||
padachchheda and meaning :
atyudrikta = all complete and infinite (hence most worshippable);
vidoshha = flawless;
satsukha = having the greatest bliss;
mahAj~nAna = infinite knowledge;
ekatAnaprabhA = the effulgnece that only He can have (that cannot be seen in any one else);
sarvaprAbhavashakti = strength that has supreme control over everything ;
bhoga = enjoyment; bala = force;
sat.h sAra Atma
divya AkR^itim.h = the divine form that is the most supreme and flawless;
sR^ishhTi = creation;
sthAna = sustenance;
nirodha = destruction;
nityaniyati = always control through instigation;
j~nAnaprakAsha = the light of knowledge;
AvR^iti dhvAnta = darkness of ignorance;
amoxa = worldy cycle (samsara);
vimoxadaM = final salvation - giving all these eight things;
harim = to Lord
Hari; ajaM = birthless;
nityaM = eternal;
sadA = always;
upAsmahe = [we] worship.
We always worship Lord Hari, whose most supreme divine form consists of infinite auspicious qualities like nonpareil, infinite, flawless and eternal bliss, infinite knowledge, sole effulgence unattainable for others, strength that has supreme control over everything, enjoyment and force, and who gives to the universe the eight things - creation, sustenance, destruction, instigation at all times, the light of knowledge, the darkness of ignorance, worldy cycle and final mukti, and who has neither beginning nor end.
Explanation:
Sri Vedeshabhixu comments :
"sukhasya sattvaM nAma sAdhubhAvaH"
"tatra heturatyudriktavidosheti | sAdhu bhAvaH shobhanatvamiti
nasAdhyAvishishhTatA | yadvA sattvamuttamatvaM | sachchhabda uttamaM
brUyAdityukteH | tatra cha purvokta hetudvayaM | atyudriktaM cha
atipUrNatvaM | nottamatvamatonasAdhyAvishishhTatA | evaM cha vidosha
sachchhabdayorbhinnArthatvena napaunaruktyaM | yadvA saditi sukhasya
nityatvamuchyate | tadyatsattadamR^itamitishruteH | vidoshhapadena
anityatvAtiriktAdoshhAvyAvartyante | evaM cha kurupAnDavanyayena
napunaruktiH | vidoshhasat.h vidoshhabhUtamiti sukhavisheshhaNaM vA|"
"The qualifier "sat.h" used for bliss is to indicate auspiciosness". "There the cause for that (bliss to be most auspicious) is 'atyudrikta' and 'vidoshha'. As it is most auspicious, it is impossible for it not to be most distinct. Or else, the word 'sattvaM' means 'the greatest' (as per well known saying). There also the earlier told pair of causes (makes the bliss the greatest). 'atyudriktaM' means 'all complete'.
The quality of being greatest makes it impossible for it not to be most distinct. And also the words 'vidoshha'(flawless) and 'sat.h' (greatest or auspicious) have different meanings and so there is no flaw of repitition. Or else 'sat.h' means the eternity of the bliss. (As the shruti says 'sat.h' means 'amR^itaM'). The word 'vidoshha' removes all the flaws other than 'anityatva'(ephemerality). Thus according to the rule as in 'kurupAnDvAs'(# see below), there is no flaw of repitition. Or else 'vidoshhasat.h' (combined adjective)
can be used to qualify the bliss of the Lord as 'vidoshhabhUtaM' (totally flawless)' # 'kurupAnDavAs' - The word kuru can include kauravas and Pandavas.
But in this expression, as 'Pandavas' is explicitly mentioned later, the word 'kuru' excludes 'Pandavas' and so it does not have the flaw of repitition.
hayagrIvamukhodgIrNagIrbhirdevI ramApatim.h |
astuvadvistR^itaguNaM bhogiprastarashAyinam.h || 2||
padachchheda and meaning :
devI = Laxmi devi;
hayagrIva mukha udgIrNa gIrbhiH = [using] the words or sounds that were uttered by Lord Hayagriva; vistR^itaguNaM = having infinite auspicious qualities;
bhogi prastara shAyinam.h = Lord sheshhasAyi;
astuvat.h = extolled or glorified;
Goddess Laxmi devi extolled sheshhasAyi Lord Hari of infinite auspicious qualities with the words or sounds that were uttered by Lord Hayagriva.
Note : For a fruitful understanding of upanishhad, one must know the Rishi, Devata and Chandas. As this upanishhad is in the form of prose, there is no chandas. So, one must know the Rishi and Devata.
Sri Hayagriva is 'pradhAna rishi'. Laxmi devi is 'anantara rishi'. Seshasayi Lord Sri Hari is 'devata' (pratipAdya).
{antya}
nityAnando hariHpUrNo nityadA priyatAM mama |
namastasmai namastasmai namastasmai cha vishhNave || 1||
padachchheda and meaning :
nitya AnandaH = eternal bliss;
hariH = Lord Hari;
pUrNaH = infinite;
nityadA = always;
priyatAM = be pleased;
mama = with me;
namaH tasmai = I bow to Him;
namaH tasmai = I bow to Him; cha = also;
namaH tasmai = I bow to Him;
vishhNave = to Lord Vishnu'
I bow again and again to Lord Vishnu, who is 'nityAnandasvarUpa' and 'ananta kalyana guna paripurna'. May that Lord be pleased with me.
22. shrI atharvaNabhAshhyam.h
The vedashAkha of shrIatharvaNopanishad is atharvaveda - the Rishis are brahmA-atharvaNaH and its devata form is "axaranAmakavishhNuH".
{Adi}
AnandamajaraM nityamajamaxayamachyutam.h |
anantashaktiM sarvaj~naM namasye purushhottamam.h || 1||
padachchheda and meaning :
AnandaM = personification of Supreme Bliss;
ajaraM = devoid of all
infirmities (devoid of aging effects);
nityaM = eternal;
ajaM = beginningless (birthless);
axayaM = devoid of dimunition;
achyutaM = endless (deathless);
ananta shaktiM = having infinite power;
sarvaj~naM = omniscient;
namasye = I bow;
purushhottamam.h = Lord
Purushottama (the most Supreme Being).
I bow to Lord Purushottama, who is the Supreme Bliss personified, devoid of all infirmities, eternal, birthless, devoid of dimunition, deathless, omniscient and having infinite power. We hear that Atharva is the first son of Chaturmukha Brahma. Then we hear that Shiva is the first born. Then again we hear that Sanaka, Sananadana, etc., are his first born. All these we hear from various Puranas. Aren't they contradicting one another? All these questions have been answered and resolved by our Acharya in the following verse.
manorvaivasvatasyAdAvatharvA brahmaNo.ajani |
mitrashcha varuNaschAtho prahetirhetireva cha |
brahmaNaH prathame kalpe shivaH prathamajaH smR^itaH |
sanakAdyAstu vArAhe brahmA vishhNoH sutograjaH || 2||
padachchheda and meaning :
manoH vaivasvatasya Adau = at the beginning of vaivasvata manvantara;
atharvA = Atharva;
brahmaNaH ajani = was born to Brahma;
mitraH cha = then Mitra and;
varuNaH cha = Varuna and;
atho = there after;
prahetiH = Praheti;
hetiH = Heti;
eva cha = thus as well;
brahmaNaH prathame
kalpe = the first kalpa of Brahma;
shivaH = Shiva;
prathamajaH = first born;
smR^itaH = known;
sanakAdyAh = Sanaka,
Sananadana, etc.;
tu = if
it were;
vArAhe = in varAha kalpa;
brahmA = Brahma;
vishhNoH = of Vishnu;
agrajaH sutaH = first son.
At the beginning of creation, Chaturmukha Brahma was born to Sarvottama Sri Vishnu. At the beginning of vaivasvata manvantara, Atharva was born to Brahma as the first son. There after Mitra, Varuna, Praheti and Heti were born successively. Shiva was born as the eldest son in the first kalpa of Brahma (known as pAdma kalpa).
In Varaha kalpa, Sanaka, Sananadana, etc., were born to Brahma as his eldest sons.
Note: The above is explained in Brahmanda Purana.
{antya}
prIyatAM bhagavanmahyaM preshhThapreshhThatamassadA |
mama nityaM namAmyenaM paramodArasadguNam.h || 1||
padachchheda and meaning :
mama = to me;
preshhTha preshhThatamaH = The dearest among the dearest;
sadA = always;
bhagavan = Lord who is shhaDguNaishvarya sampanna;
prIyatAM = be pleased;
mahyaM = with me;
parama udAra sadguNam.h = having highly generous and auspicious qualities;
enam = this Lord (who is extolled by this Upanishad);
nityaM = always;
namAmi = I bow.
May the Lord, who is shhaDguNaishvarya sampanna and who is always dearer to me than the dearest, be pleased with me. I always bow to this Lord, having highly generous and auspicious qualities, who is extolled by this Upanishad.
23. shrI mANDUkopanishhadbhAshhyam.h
The vedashAkha of shrImANDUkopanishad is atharvaveda - the Rishi is maNDUkarUpI varuNaH and its devata forms are "vishva, taijasa, prAj~na and turIya". Varuna, the deity, in the form of maNDUka (frog) extols Lord Narayana. He praises "four formed" Lord through the mantras of this upanishad, which starts with pranava (OM). This is mentioned in Padmapurana. As this upanishad appeared to Varuna in the form of maNDUka, it is called "mANDUkopanishad".{Adi}
pUrNAnandaj~nAnashaktisvarUpaM nityamavyayam.h |
chaturdhA sarvabhoktAraM vande vishhNuM paraM padam.h || 1||
padachchheda and meaning :
pUrNa Ananda j~nAna shakti svarUpaM = One who is personification of infinitely complete bliss, knowledge and strength;
nityam = eternal Being;
avyayam = devoid of any vikara or diminution;
chaturdhA sarvabhoktAraM = by being inside every body in the four forms of "vishva, taijasa, prAj~na and turIya", consumes all the essence of both extrenal and internal entities;
vande = I bow;
vishhNuM = to Lord Vishnu;
paraM = the most Supreme;
padam.h = the refuge to all the j~nAnis.
I bow to Lord Vishnu, the most Supreme Being and the refuge to all the j~nanis, the personification of infinitely complete bliss, knowledge and strength, the eternal Being who is devoid of any vikara or diminution, who, by being inside every body in the four forms of "vishva, taijasa, prAj~na and turIya", consumes all the essence of both extrenal and internal entities.
{antya}
eko.api nirvisheshho.api chaturdhA vyavahArabhAk.h |
yastaM vande chidAnandaM vishhNuM vishvAdirUpiNam.h || 1||
padachchheda and meaning :
ekaH api = Even though [the Lord] is only one; nirvisheshhaH
api = even though there is no "paraspara vailaxanya" (difference)
among all His forms;
chaturdhA = in four forms;
vyavahArabhAk.h =performs all the activities;
yaH = one who;
taM vishhNuM = to that Lord Vishnu;
vishva Adi rUpiNam = having the forms like "vishva",etc.;
vande = I bow;
chidAnandaM = personification of knowledge and bliss;
Even though the Lord Vishnu is one and only one and there is no
"paraspara vailaxanya" among all His forms, He performs all the
activities in four forms like "vishva". I bow to such Lord Vishnu,
who is personification of knowledge and bliss.
Note: For all the jivas, in their jAgradavastha (wakeful state),
the Lord performs as "vishva", in their svapnAvastha (dream state),
the Lord performs as "taijasa", in their sushhupti (deep sleep),
the Lord performs as "prAj~na", and in their moxa (liberated state),
the Lord performs as "turIya" or "turya".
24. shrI shhaTprashnabhAshhyam.h
The vedashAkha of shrIshhaTprashnopanishad is atharvaveda -pippalAdashaakhaa, the Rishis are pippalAdAdayaH and its devata form is vAsudeva.{Adi}
namo bhagavate tasmai prANAdiprabhavishhNave |
amandAnandasAndrAya vAsudevAya vedhase || 1||
padachchheda and meaning :
namo = I bow;
tasmai bhagavate = to that Lord with six kinds of wealth;
prANAdi prabhavishhNave = having the quality of creating the living beings including mukhyaprANa; amanda = infinite;
Ananda sAndrAya = filled with bliss;
vAsudevAya = Lord vAsudeva;
vedhase = omniscient.
I bow to that Lord vAsudeva, who has six kinds of wealth, who creates all the living beings including MukhyaprANa and filled with infinite bliss and who is sarvaj~na (omniscient).
Six kinds of wealth : "Aishvarya" (well known wealth), "Jnana" (knowledge), "Tejas" (effulgence), "Shakti"
(strength), "Prabhaa" (radiance), and "Ananda" (bliss)
{antya}
namo namostu haraye preshhThapreshhThatamAya me |
paramAnandasandohasAndrAnanda vapushhmate || 1||
padachchheda and meaning :
namo namaH astu = [my] namaskaras to;
haraye = Lord Hari; preshhTha
preshhThatamAya me = more dear to me than the dearest (the most dear
to me);
parama Ananda sandoha sAndra Ananda vapushhmate = having the
bliss-ful aprAkR^ita sharIra as personification of infinite bliss.
I bow to Lord Hari, who is the dearest among the dearest to me, who has bliss-ful aprAkR^ita sharIra as personification of infinite bliss.
The Lord is identified with (or cannot be segregated from) His attributes like "infinite bliss", etc. This concept is well explained using the term "savisheshhAbheda". Each visheshha or infinite attribute of God is not different from God. Normal rules of logic cannot be applied like "God is infinite bliss", "God is
infinite strength" and "God is infinite knowledge" and so bliss is strength and knowledge is same as strength, which are meaningless statements. Similarly we cannot say "knowledge" is jada and so God
is jada. Because of the "achintyaadbhutashakti" of God, our definitions fall short of expression. God's "aparichchhinnatva" (absence of limitedness) in every respect makes all normal logic
to crumble down.
The term non-sentience or jadatva could be explained in one of the four ways
1. aj~nAtR^utva (absence of knowership),
2. aj~nAnatva (absence of the status of knowledge),
3. asvaprakAshatva (absence of self luminacy),
4. anAtmatva (absence of the status of Atman).
Thus, though the Lord is not different from each of His infinite attribute, He has infinite j~nAtR^utva, j~nAnatva, svaprakAshatva and Atmatva. In other words, any of the above definitions of
jadatva does not apply to Him.
25. shrI taLavAkAropanishhadbhAshhyam.h
The vedashAkha of shrItaLavAkAropanishhad is sAmaveda talavakArabrAhmaNaM, the Rishis are brahma and sadAshiva and its devata form is Vishnu.Because this upanishad starts with the word "kena", it is also known as kenopanishad.
This upanishad starts with Rudra deva inquiring chaturmukha Brahma about instigation of indriyas or sense organs.
{Adi}
ananta guNapUrNatvAdagamyAya surairapi |
sarveshhTadAtre devAnAM namo nArAyaNAya te || 1||
padachchheda and meaning :
ananta = infinite;
guNa = auspicious qualities;
pUrNatvAt.h = because of pUrNatva;
suraiH api = even by the gods;
agamyAya = incomprehensible;
devAnAM = to the gods;
sarva ishhTa dAtre = granting all the desires;
namo = I bow;
nArAyaNAya te = to you Lord Narayana.
I bow to you, Lord Narayana. You are incomprehensible even to the gods as you are full of infinite auspicious qualities. You fulfill all the desires of the gods.
Two important tattvas are establsihed in this upanishad.
1. Lord is incomprehensible even to the gods because of His infinite bliss and infinite auspicious qualities.
2. Because of their victory over demons, the gods become arrogant. God removes their arrogance and through Parvati teaches tattva to the gods and fulfills their desires. To indicate these, Acharya says "agamyAya surairapi" and "sarveshhTadAtre devAnAM".
{antya}
yashchidAnanda sachchhakti saMpUrNo bhagavAnparaH |
namostu vishhNave tasmai preshhThAya preyasAM cha me || 1||
padachchheda and meaning :
yaH = one who is;
chid = knowledge;
Ananda = bliss;
sachchhakti = flawless and true strength;
saMpUrNaH = complete or infinite;
bhagavAn paraH = shaDguNaisvarya sampurNa and sarvottama;
namaH astu = my salutations to you;
tasmai vishhNave = to such Lord Vishnu;
cha = also;
me = my;
preshhThAya = dearest among;
preyasAM = dear ones.
I bow to Lord Narayana, who is infinitely complete with knowledge, bliss and flawless strength, who is shaDguNaishvarya saMpUrNa and sarvottama and who is also the dearest to me among the dear ones.
OM shrI Hari vAyu gurubhyo namaH
bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu
Sarvamoola Adi Antya Shlokas
Sarvamoola Meanings:
Part 1
Part 3
Haraye Namaha! Hare Sreenivaasa! Excellent! It would be helpful if all the slokas are listed in Samaskritam also side by side. Thanks in advance.
ReplyDeleteThank you Shri Ramapriya for the suggestion. We are working on it and will update soon..
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