Vedanta

dagdhvA puraM yogabalAtsa niryandharmAniva svAn sahajAndadhAnaH .

adAribhAvena jagatsu pUjyo yogIva nArAyaNamAsasAda ..32..

padacCheda:

dagdhvA puraM yogabalAt saH niryan dharmAn iva svAn sahajAn dadhAnaH adAribhAvena jagatsu pUjyaH yogI iva nArAyaNaM AsasAda.

anvaya:

yathA yogabalAt puraM dagdhvA niryan svAn sahajAn dharmAn iva dadhAnaH adAribhAvena jagatsu pUjyaH [san] yogI nArAyaNaM AsIdati tathA in the same way saH bhIma yogabalAt puraM dagdhvA niryan svAn sahajAn dharmAn iva dadhAnaH adAribhAvena jagatsu pUjyaH [san] nArAyaNaM AsasAda

anvayArtha:

yathA=Just as yogabalAt=by the strength of his intellect puraM=body dagdhvA=after burning niryan=while going out svAn sahajAn=ones associates dharmAn=merits iva=like dadhAnaH=bearing adAribhAvena==on account of being unshaken by (internal) enemies jagatsu pUjyaH [san]= worshipped in the worlds yogI=a practitioner of yoga nArAyaNaM AsAdati=reaches nArAyaNa tathA=in the same way saH=bhImaH yogabalAt=by the strength of his intellect puraM dagdhvA=after burning the wax house niryan=while going out svAn sahajAn=his brothers yudhiShTira etc dharmAn=merits iva=like dadhAnaH=bearing (on his shoulders) adAribhAvena=on account of killing the demon hidimba jagatsu pUjyaH [san]=worshipped in the worlds nArAyaNaM AsasAda=approached nArAyaNa in the form of bhagavAn vedavyAsa.

Summary:

Just as a practitioner of yoga,worshipped in the worlds on account of being unshaken by internal enemies, reaches nArAyaNa bearing his mertis as his associates after burning his body by the strength of his intellect, bhIma, worshipped in the worlds for killing the demon hidimba, approached bhAgavAn vedavyAsa, carrying his brothers yudhiShThira etc on his shoulders like ones mertis, after burning down the wax house by the strength of his intellect.

bhuktaM ca jIrNaM paripanthidattaM viShaM viShaNNo vR^ishabhR^idgaNo.ataH .

pramANakoTeH sa hi helayA.agAnnedaM jagajjIvanade.atra citram ..31..

padacCheda:

bhuktaM ca jIrNaM paripanthidattaM viShaM viShaNNaH vR^ishabhR^idgaNaH ataH pramANakoTeH saH hi helayA agAt na idaM jagajjIvanade atra citram .

anvaya:

ataH paripanthidattaM viShaM bhuktaM ca jIrNaM vR^ishabhR^idgaNaH viShaNNaH saH pramANakoTeH helayA agAt hi jagajjIvanade atra idaM na citram

anvayArtha:

ataH = By this bhIma paripanthidattaM = given by the enemies viShaM = poison bhuktaM ca(api) = even though eaten jIrNaM= was digested vR^ishabhR^idgaNaH=poisonous snakes viShaNNaH=were crushed saH=he pramANakoTeH=from a pond by name pramANaktoTi helayA=effortlessly agAt=came out hi=well known jagajjIvanade atra=To bhIma, who is the giver of life Bhima na idaM=this (act) na citram=is not anything special.

Summary:

By this bhIma, the poison administered by the enemies though partaken was digested . The poisonous snakes were crushed. It is well known that he effortlessly came out from the pond called pramANAkoTi(after he was thrown into this deep pond by the evil duryodhana and his brothers while he was sleeping). To this bhIma who is himself the giver of life to all beings, this act is not anything special.

shrImadAnandatIrthArya mukhanissR^itaM

nirR^itirmitrasadR^isho vishvAmitraH kasUnuvat |

vaivasvato manushchAshvipashchAdanye tato.avarAH ||

cyavanocathyavainyAshcha shashibindushcha haihayaH |

tadvacca viprarAjanyavisheSho.atrApi kashcana ||

tadvatpriyavratashchApi | 3.3.21

nirR^iti is at the same level as of mitra. vishvAmitra belongs to the same positiion as that of the sons of brahma. vaivasvata manu also belongs to the same category. The rest of the 11 manu’s (other than svAyaMbhuva, vaivasvata, tApasa) belong to a lesser level than vaivasvata manu. They are greater than parjanya and lesser than ashvinI devatAs.

cyavana, ucathya, vainya, shashabindu, haihaya also belong to the same category as the 11 manus. Among them, cyavana and ucathya are viprAs, the others are kings. There is a slight difference between them because of being viprAs and kings. priyavrata is also at the same position as the 11 manus.

Therefore, the revised list is as follows

1. uShA

2. svAhA

3. parjanyaH, virAT (wife of aniruddha), vAruNI (wife of varuNa), saj~nA(wife of sUrya), dhArmI(shyAmala, wife of yamadharma)

4. Manus (other than svAyaMbhuva, vaivasvata and tApasa) - svArociSha, uttama, raivata, cAxuSha,sAvarNi, daxasAvarNi, brahmasAvarNi, dharmasAvarNi, rudra sAvarNi, deva sAvarNi, indra sAvarNi; cyavana, ucathya, vainya, shashabindu, haihaya, priyavrata

5. The ashvinI devatas, vighnesha and vittapa (kubera)

6. mitraH, nirR^iti , tArA (wife of bR^ihaspati), prAvahi (wife of pravaha)

7. The seven sons of brahma - marIci, atri, aMgiras, pulastya, pulaha, kratu and vashiShTha, vishvAmitra, vaivasvata manu

8. agniH, bhR^iguH, prAsUti(wife of daxa)

9. nAradaH

10. varuNaH

11. vidhuH (chandraH), sUrya and (yama) dharma, shatarUpA 12. pravahaH

13. aniruddhaH, svAyambhuva manu, daxa, bR^ihaspatiH, shacI(wife of indra) and rati(wife of kAma)

14. Ahan~NkArika prANa

15. indra, kAma

16. umA, suparNI

17. garuDa, rudraH

18. vANI

19. mArutaH  

shrImadAnandatIrthArya mukhanissR^itaM

nirR^itirmitrasadR^isho vishvAmitraH kasUnuvat |

vaivasvato manushchAshvipashchAdanye tato.avarAH ||

cyavanocathyavainyAshcha shashibindushcha haihayaH |

tadvacca viprarAjanyavisheSho.atrApi kashcana ||

tadvatpriyavratashchApi | 3.3.21

nirR^iti is at the same level as of mitra. vishvAmitra belongs to the same positiion as that of the sons of brahma. vaivasvata manu also belongs to the same category. The rest of the 11 manu’s (other than svAyaMbhuva, vaivasvata, tApasa) belong to a lesser level than vaivasvata manu. They are greater than parjanya and lesser than ashvinI devatAs.

cyavana, ucathya, vainya, shashabindu, haihaya also belong to the same category as the 11 manus. Among them, cyavana and ucathya are viprAs, the others are kings. There is a slight difference between them because of being viprAs and kings. priyavrata is also at the same position as the 11 manus.

Therefore, the revised list is as follows

1. uShA

2. svAhA

3. parjanyaH, virAT (wife of aniruddha), vAruNI (wife of varuNa), saj~nA(wife of sUrya), dhArmI(shyAmala, wife of yamadharma)

4. Manus (other than svAyaMbhuva, vaivasvata and tApasa) - svArociSha, uttama, raivata, cAxuSha,sAvarNi, daxasAvarNi, brahmasAvarNi, dharmasAvarNi, rudra sAvarNi, deva sAvarNi, indra sAvarNi; cyavana, ucathya, vainya, shashabindu, haihaya, priyavrata

5. The ashvinI devatas, vighnesha and vittapa (kubera)

6. mitraH, nirR^iti , tArA (wife of bR^ihaspati), prAvahi (wife of pravaha)

7. The seven sons of brahma - marIci, atri, aMgiras, pulastya, pulaha, kratu and vashiShTha, vishvAmitra, vaivasvata manu

8. agniH, bhR^iguH, prAsUti(wife of daxa)

9. nAradaH

10. varuNaH

11. vidhuH (chandraH), sUrya and (yama) dharma, shatarUpA 12. pravahaH

13. aniruddhaH, svAyambhuva manu, daxa, bR^ihaspatiH, shacI(wife of indra) and rati(wife of kAma)

14. Ahan~NkArika prANa

15. indra, kAma

16. umA, suparNI

17. garuDa, rudraH

18. vANI

19. mArutaH  

pure kumArAnalasAnvihArAnnirIxya sarvAnapi mandalIlaH .

kaishoralIlAM hatasiMhasa~NghAM vane pravR^ittAM smarati sma sUtkaH ..30..

padacCheda:

pure kumArAn alasAn vihArAt nirIxya sarvAn api mandalIlaH kaishoralIlAM hatasiMhasa~NghAM vane pravR^ittAM smarati sma sUtkaH .

anvaya:

saH pure mandalIlaH api vihArAt alasAn sarvAn kumArAn nirIxya vane pravR^ittAM hatasiMhasa~NghAM kaishoralIlAM sUtkaH [san] smarati sma .

anvayArtha:

saH=bhIma pure=in the city of hastinAvati mandalIlaH api=even after mild play vihArAt alasAn=tired because of playing sarvAn kumArAn=all princes like duryodhana etc nirIxya=after seeing vane pravR^ittAM=the sort of play he was used to in the forest hatasiMhasa~NghAM kaishoralIlAM=child’s play which involved killing monstrous lions sUtkaH [san] = very fondly smarati sma=used to recollect .

Summary:

On seeing all the princes like duryodhana getting tired even after mild play, bhIma used to fondly recollect his play with lions in the forest during his childhood which involved killing many monstrous lions.

indrAyudhaM hIndrakarAbhinunnaM cicCheda paxAn xitidhAriNAM prAk .

bibheda bhUbhR^idvapura~Ngasa~NgAt citraM sa panno jananIkarAgrAt ..29..

padacCheda:

indrAyudhaM hi indrakarAbhinunnaM cicCheda paxAn xitidhAriNAM prAk bibheda bhUbhR^idvapuH a~Ngasa~NgAt citraM saH pannaH jananIkarAgrAt .

anvaya:

prAk indrakarAbhinunnaM indrAyudhaM xitidhAriNAM paxAn cicCheda. jananIkarAgrAt pannaH [san] saH a~Ngasa~NgAt bhUbhR^idvapuH bibheda citraM hi.

anvayArtha:

prAk= In the kR^itayuga indrakarAbhinunnaM indrAyudhaM=the thunderbolt deployed by indra xitidhAriNAM=of the mountains paxAn=wings cicCheda=cut. jananIkarAgrAt=from the hands of his mother pannaH [san]=after falling saH=this bhIma a~Ngasa~NgAt = by the contact of his body bhUbhR^idvapuH=the surface of the mountain bibheda=broke citraM hi=this is indeed amazing.

Summary:

In the kR^itayuga the thunderbolt deployed by indra cut the wings of the mountains. What is amazing about this bhIma is that even the surface of a big mountain broke due to the contact of his body when he slipped and fell from the hands of his mother.

tasyaiva vAyoravatAramenaM santo dvitIyaM pravadanti bhImam .

spR^iShTaiva yaM prItimatA.anilena narendrakAntA suShuvetra kuntI ..28..

padacCheda:

tasya eva vAyoH avatAraM enaM santaH dvitIyaM pravadanti bhImaM spR^iShTA eva yaM prItimatA anilena narendrakAntA suShuve atra kuntI .

anvaya:

prItimatA anilena spR^iShTA eva narendrakAntA kuntI yaM atra suShuve tasya eva vAyoH enaM bhImaM santaH dvitIyaM avatAraM pravadanti.

anvayArtha:

prItimatA= By the pleased anilena=Vayu spR^iShTA eva=just by being touched narendrakAntA=queen kuntI=kunti yaM=whom atra=on this earth suShuve=gave birth tasya eva vAyoH=of such vAyu enaM bhImaM=this bhIma santaH=the noble ones dvitIyaM=second avatAraM=incarnation pravadanti=say.

Summary:

The noble ones say that bhIma is the second incarnation of vAyu, whom queen kunti gave birth after just being touched by the pleased vAyu.

shrImadAnandatIrthArya mukhanissR^itaM

mitraparjanyamadhyasthAvashvinau vighnavittapau |

bhR^iguragnisamo mitratanmadhye brahmaputrakAH || 3.3.21

The ashvinI devatas, vighnesha and vittapa (kubera) fall between mitra and parjanya. bhR^igu occupies the same position as agni. The seven sons of brahma (marIci, atri, aMgiras, pulastya, pulaha, kratu and vashiShaTha)

So, the revised list is as follows:

1. uShA 2.svAhA 3. parjanyaH, virAT (wife of aniruddha), vAruNI (wife of varuNa), saj~nA(wife of sUrya), dhArmI(shyAmala, wife of yamadharma)

4. The ashvini devatas, vighnesha and vittapa (kubera)

5. mitraH, tArA (wife of bR^ihaspati),prAvahi (wife of pravaha) 6. The seven sons of brahma - marIci, atri, aMgiras, pulastya, pulaha, kratu and vashiShTha 7. agniH, bhR^iguH, prAsUti(wife of daxa) 8. varuNaH

9. vidhuH (chandraH), surya and (yama) dharma, shatarUpA 10. pravahaH

11. aniruddhaH, svAyambhuva manu, daxa, bR^ihaspatiH, shacI(wife of indra) and rati(wife of kAma)

12. Ahan~NkArika prANa

13. indra 14. umA 15. rudraH

16. vANI 17. mArutaH

svAnandahetau bhajatAM janAnAM magnaH sadA rAmakathAsudhAyAM .

asAvidAnIM ca niShevamaNo rAmam patiM kimpuruShe kilAste ..27..

padacCheda:

svAnandahetau bhajatAM janAnAM magnaH sadA rAmakathAsudhAyAM asau idAnIM ca niShevamaNaH rAmam patiM kimpuruShe kila Aste

anvaya:

asau idAnIM ca bhajatAM janAnAM svAnandahetau rAmakathAsudhAyAM sadA magnaH [san] patiM rAmam niShevamaNaH [san] kimpuruShe Aste kila

anvayArtha:

asau=This hanumAn idAnIM ca=even now bhajatAM janAnAM= to serving devotees svAnandahetau=capable of granting liberation rAmakathAsudhAyAM=the nectar called the story of rAma sadA=always magnaH [san] = being immersed patiM rAmam = lord rAma niShevamaNaH [san]=serving kimpuruShe= In the kimpuruSha khaNDa Aste=exists kila= the learned opine thus.

Summary:

The learned opine that this hanumAn still exists in kimpuruSha khaNDa, being immersed in the nectar called the story of rAma, which is capable of granting liberation to the serving devotees.

kiM varNayAmaH paramaM prasAdaM sItApatestatra hariprabarhe .

mu~ncanmahIM nityaniShevaNArthaM svAtmAnamevaiSha dadau yadasmai ..26..

padacCheda:

kiM varNayAmaH paramaM prasAdaM sItApateH tatra hariprabarhe mu~ncan mahIM nityaniShevaNArthaM svAtmAnaM eva eShaH dadau yat asmai ..26..

anvaya:

yat eShaH mahIM mu~ncan asmai nityaniShevaNArthaM svAtmAnaM eva dadau tatra hariprabarhe sItApateH paramaM prasAdaM kiM varNayAmaH

anvayArtha:

yat = as eShaH = this shrI rAma mahIM mu~ncan= while leaving the earth asmai=to this hanumAn nityaniShevaNArthaM= for performing continuous service svAtmAnaM eva=even one of his own form dadau=gave tatra hariprabarhe=towards hanumAn sItApateH=of the husband of sIta paramaM=utmost prasAdaM=grace kiM=how do we varNayAmaH=narrate?

Summary:

How do we narrate the utmost grace shown by shrI rAma on hanumAn as while leaving the earth (to vaikunTha) he even gave one of his own forms to hanumAn for performing continuous service.