Vedanta

govindasundarakathAsudhayA sa nR^INAmAnandayanna kila kevalamindriyANi .

kintu prabho rajatapIThapure padAbjaM shrIvallabhasya bhajatAmapi daivatAnAm ..15..

padacChedaH:

govindasundarakathAsudhayA saH nR^INAm Anandayat na kila kevalam indriyANi kintu prabhoH rajatapIThapure padAbjaM shrIvallabhasya bhajatAm api daivatAnAm .

anvayaH:

saH govindasundarakathAsudhayA na kevalam nR^INAm indriyANi Anandayat kintu rajatapIThapure prabhoH shrIvallabhasya padAbjaM bhajatAm daivatAnAm [indriyANi] api [Anandayat] kila.

anvayArthaH:

saH= That madhyageha bhaTTa govindasundarakathAsudhayA = by the nectar called the enchanting story of the Lord na kevalam=not only nR^INAm=of the noble indriyANi=senses Anandayat=pleased kintu= but rajatapIThapure= in the rajatapIThapura (udupi) prabhoH=of the Lord shrIvallabhasya=the husband of laxmi padAbjaM=lotus feet bhajatAm=worshipping daivatAnAm=gods indriyANi=senses api=also Anandayat= pleased kila=well known.

Summary:

It is well known that madhyageha bhaTTa not only pleased the senses of the noble by the nectar called the enchanting story of the Lord, but also the senses of the gods who were worshipping the lotus feet of the husband of laxmi in rajatapIThapura.

Shloka 14:

tasya prabhoshcharaNayoH kuladevatAyA bhaktiM babandha nijadharmarataH sa dhIraH .

vij~nAtabhAratapurANamahArahasyaM yaM bhaTTa iti vadanti janA vinItam ..14..

padacChedaH:

tasya prabhoH charaNayoH kuladevatAyAH bhaktiM babandha nijadharmarataH saH dhIraH vij~nAtabhAratapurANamahArahasyaM yaM bhaTTaH iti vadanti janAH vinItam .

anvayaH:

janAH vij~nAtabhAratapurANamahArahasyaM vinItam yaM bhaTTaH iti vadanti nijadharmarataH dhIraH saH tasya prabhoH kuladevatAyAH charaNayoH bhaktiM babandha .

anvayArthaH:

janAH= noble vij~nAtabhAratapurANamahArahasyaM=the knower of the secret meanings of mahabhArata, bhAgavata and other scriptures vinItam=humble yaM=who bhaTTaH iti=as bhaTTa vadanti=call nijadharmarataH=immersed in practicing his religious duties dhIraH=intelligent saH=madhyageha tasya prabhoH=towards the master kuladevatAyAH= (of) family deity charaNayoH=feet bhaktiM=devotion babandha = showed.

Summary:

This intelligent yet humble madhyageha, whom the noble call as bhaTTa for knowing the secret meanings of mahabhArata, bhAgavata and other scriptures, showed devotion towards the feet of his master and family deity ananteshwara, having immersed himself in practicing his religious duties.

shrImadAnandatIrthArya mukhanissR^itaM

sAdhanebhyo.adhikA bhaktiH naivAnyattAdR^ishaM kvacit | A.V 3.3.34

bhakti is the chief instrument among all instruments of knowledge of brahman such as j~nAna, bhakti, vairAgya etc. Here a question arises - Is this bhatki an independent instrument of knowledge of brahman or does it require the help of brahman? Some argue - as there are many shR^iti passages such as “bhaktirevainaM nayati bhatirevainaM darshayati” which clearly give independent status to bhakti, bhakti should be accepted as the independent instrument of knowledge of brahman - thus.

To this we say, bhakti is not the independent instrument. brahman, who is pleased by the bhakti grants knowledge to the seeker. So, He is the independent instrument for the knowledge. The statement that bhakti is the highest instrument should be understood that among the instruments of knowledge (other than brahman) bhakti is the highest instrument. One can also rightly understand this statement “bhaktirevainaM nayati”, taking the secondary meaning into consideration. Just as in the example, “hantA rAmasharaH - rAmAs arrow kills”, though the killer is rAma, in usage, accepting the secondary meaning, the arrow of rAma is said to be the killer. Similarly, though brahman grants knowledge, bhakti is said to be the chief instrument of knowledge.

reme.acChayopaniShadeva mahAviveko bhaktyeva shuddhakaraNaH paramashritA.alam .

mithyAbhimAnarahitaH parayeva muktyA svAnandasantatikR^itA sa tayA dvijendraH ..13..

padacChedaH:

reme acChayA upaniShadA iva mahAvivekaH bhaktyA iva shuddhakaraNaH paramashritA alam mithyAbhimAnarahitaH parayA iva muktyA svAnandasantatikR^itA saH tayA dvijendraH .

anvayaH:

[yathA kashcit] mahAvivekaH acChayA upaniShadA [ramate] shuddhakaraNaH alam paramashritA bhaktyA [ramate] mithyAbhimAnarahitaH parayA muktyA [ramate] [tathA] saH dvijendraH svAnandasantatikR^itA tayA reme .

anvayArthaH:

yathA=Just as kashcit= some mahAvivekaH=a person of great intelligence acChayA upaniShadA=with flawless upanishads ramate = would enjoy shuddhakaraNaH = a person of pure senses alam paramashritA bhaktyA= with bhakti rightly made towards the brahman ramate = would enjoy mithyAbhimAnarahitaH = person free from wrong knowledge parayA muktyA = with utmost liberation ramate = would enjoy saH dvijendraH=that superior among brahmins svAnandasantatikR^itA tayA= with his wife who would bear a child by name AnandatIrtha reme = enjoyed .

Summary:

Just as a person of great intelligence would enjoy with flawless upanishads, a person of pure senses would enjoy with bhakti, rightly made towards the brahman, a person free from wrong knowledge would enjoy with utmost liberation, that superior among brahmins enjoyed with his wife, who would bear a child by name AnandatIrtha.

arthaM kamapyanavamaM puruShArthahetuM puMsAM pradAtumucitAmucitasvarUpAm .

kanyAM suvarNalasitAmiva vedavidyAM jagrAha vipravR^iShabhapratipAditAM saH ..12..

padacChedaH:

arthaM kaM api anavamaM puruShArthahetuM puMsAM pradAtuM ucitAM ucitasvarUpAm kanyAM suvarNalasitAM iva vedavidyAM jagrAha vipravR^iShabhapratipAditAM saH .

anvayaH:

[yathA] [kashcit] puMsAM puruShArthahetuM anavamaM kaM api arthaM pradAtuM ucitasvarUpAM ucitAM suvarNalasitAM vipravR^iShabhapratipAditAM vedavidyAM [gR^ihNAti] [tathA] saH puMsAM puruShArthahetuM anavamaM kaM api arthaM pradAtuM ucitasvarUpAM ucitAM suvarNalasitAM vipravR^iShabhapratipAditAM kanyAM jagrAha.

anvayArthaH:

[yathA] [kashcit]=Just as someone puMsAM=to human beings puruShArthahetuM=cause of puruShArthAs such as dharma, artha, kAma and moksha anavamaM=precious kaM api=some arthaM=brahman as result pradAtuM=to give ucitasvarUpAm=of suitable form ucitAm =suitable for ones study suvarNalasitAM=having holy letters vipravR^iShabhapratipAditAm = taught by a pious brahmin vedavidyAm = the vedic science [gR^ihNAti=learns] [tathA=in the same way] saH=Madhyageha puMsAM=for the devotees puruShArthahetum = cause of the puruShArthas like dharma etc. anavamam = precious kaM api=some arthaM=gift in the form of a son called madhva pradAtum = to give ucitasvarUpAm=of suitable lineage, age and beauty ucitAM=befitting suvarNalasitAm=decorated with golden ornaments vipravR^iShabhapratipAditAm=offered in marriage by a pious brahmin kanyAm = girl jagrAha=accepted.

Summary:

Just as someone learns the vedic science having holy letters, suitable for ones study from a pious brahmin guru, which is capable of giving as precious result the supreme brahman who is the cause of four puruShArthAs (dharma, artha, kAma and moksha) for all human beings, in the same way this madhyageha accepted a befitting girl of suitable lineage, age and beauty, decorated with golden ornaments, given in marriage by a pious brahmin and capable of giving a precious gift in the form of great son called madhva who is the cause of the four puruShArthAs for all human beings .

rAmAdhiveshitaharisvasR^imaulimAlArAjadvimAnagirishobhitamadhyuvAsa .

kshetraM sa pAjakapadaM trikulaikaketuH kaM yaddAdhAti satataM khalu vishvapAjAt ..11..

padacChedaH:

rAmAdhiveshitaharisvasR^imaulimAlArAjadvimAnagirishobhitaM adhyuvAsa kshetraM saH pAjakapadaM trikulaikaketuH kaM yat dAdhAti satataM khalu vishvapAjAt .

anvayaH:

trikulaikaketuH saH rAmAdhiveshitaharisvasR^imaulimAlArAjadvimAnagirishobhitaM yat vishvapAjAt satataM kaM dAdhAti [tat] pAjakapadaM kshetraM adhyuvAsa khalu .

anvayArthaH:

trikulaikaketuH saH=Madhyageha, who is the most eminent among the three families (vadippe, parpadAne and kavekode) rAmAdhiveshitaharisvasR^imaulimAlArAjadvimAnagirishobhitaM=adorned by the vimAnagiri mountain, which has on its top, like a garland on the head, sister of shrI kR^iShNa (shrI durga), who was installed by Lord ParashurAma yat=which vishvapAjAt=from one who protects the universe (Lord parashurAma) satataM=always kaM=water dAdhAti=gets [tat] pAjakapadaM kshetraM= that holy place called pAjaka adhyuvAsa=used to live khalu=it is well known.

Summary:

It is well known that this madhyageha, who was the most eminent among the three families(vadippe, parpadAne and kavekode), used to live in that holy place called pAjaka which always gets water on account of Lord Parashurama*, which is adorned by the vimAnagiri mountain, having on its top, goddess durga (sister of shrI kR^iShNa), like a garland on the head, who was installed by Lord Parashurama.

* Lord Parashurama is said to have created several tIrthas (holy ponds) by breaking up the earth with his spade, bow, arrow and mace in pAjaka kshetra.

upadesho brahmaNastu sarveShAmeva muktaye | A.V 3.3.28 

It has been said that brahma is the guru for all, sarasvati is the vidyA devatA and nArAyaNa is the pratipAdya devatA. One can understand the last two but a guru is one who teaches the vidyA. Brahma is not known to teach everyone such as oneself. So, how can brahma be the guru for all? To this we say, there are three types of gurus 

1. upadeshakAs - direct teachers 

2. sampradAyapravartakAs - those who are responsible for continuing the tradition 

3. anugrAhakAs - those who help in the study by their blessings, inspiration etc. 

Here one should note that, not everyone is eligible for direct upadesha of brahma. Though brahma is not the direct upadeshaka for ordinary souls, he is also called as their guru for being responsible for initiating the tradition by doing the upadesha to his direct disciples. Hence in the case of normal souls such as oneself brahma is sampradAyapravartaka guru. All others superior souls who are not direct teachers to lower souls such as oneself but are themselves upadeshaks to their direct disciples also fall in the sampradAyapravartaka category. Those who are neither upadeshakAs nor sampradAyapravartakAs but help in the study by their blessings, inspiration etc are called anugrAhaka gurus. 

So, in this or the future births, one is sure to get upadesha from brahma if he is eligible, or from a guru ordained by brahma if he is not eligible for direct upadesha of brahma. In this way brahma is the guru of everyone.  

vedAdrisadrajapIThapureshvarAbhyAM grAmo vibhUShitataraH shivarUpyanAmA .

hemAdrirAjavibhurAjadilAvR^itAbhastasyAbhavadguruguNaH khalu mUlabhUmiH ..10..

padacChedaH:

vedAdrisadrajapIThapureshvarAbhyAM grAmaH vibhUShitataraH shivarUpyanAmA hemAdrirAjavibhurAjadilAvR^itAbhaH tasya abhavat guruguNaH khalu mUlabhUmiH .

anvayaH:

vedAdrisadrajapIThapureshvarAbhyAM vibhUShitataraH guruguNaH shivarUpyanAmA hemAdrirAjavibhurAjadilAvR^itAbhaH grAmaH tasya mUlabhUmiH abhavat khalu .

anvayArthaH:

vedAdrisadrajapIThapureshvarAbhyAM=by the vedadri mountain and ananteshwara vibhUShitataraH=aptly adorned guruguNaH=having great qualities such as being an abode of several vedic scholars shivarUpyanAmA=by name shivalli hemAdrirAjavibhurAjadilAvR^itAbhaH=shone like the iLAvR^ita khanda adorned by the golden meru mountain and Lord Shiva grAmaH=village tasya=that brahmin’s mUlabhUmiH abhavat = was his birth place khalu=surely .

Summary:

Surely, shivalli,a village which is known to having great qualities such as being an abode of several vedic scholars, aptly adorned by the vedAdri mountain and Lord ananteshwara, was that brahmin’s birth place, which shone like the iLAvR^ita khanda adorned by the golden meru mountain and Lord Shiva.

sadvIpavArinidhisaptakabhUtadhAtryA madhye.api karmabhuvi bhAratanAmakhaNDe .

kAle kalau suvimalAnvayalabdhajanmA sanmadhyagehakulamaulimaNirdvijo.abhUt ..9..

padacChedaH:

sadvIpavArinidhisaptakabhUtadhAtryAH madhye api karmabhuvi bhAratanAmakhaNDe0 kAle kalau suvimalAnvayalabdhajanmA sanmadhyagehakulamaulimaNiH dvijaH abhUt .

anvayaH:

kalau kAle sadvIpavArinidhisaptakabhUtadhAtryAH madhye api karmabhuvi bhAratanAmakhaNDe suvimalAnvayalabdhajanmA sanmadhyagehakulamaulimaNiH dvijaH abhUt .

anvayArthaH:

kalau kAle= In the age of kali sadvIpavArinidhisaptakabhUtadhAtryAH madhye= at the center of the earth consisting of seven islands and seven seas (jambUdvIpa) api=there too karmabhuvi=the land which is known to give proper fruits of actions bhAratanAmakhaNDe=in a part called bhArata suvimalAnvayalabdhajanmA=a person born in a pure lineage sanmadhyagehakulamaulimaNiH=like a crown to the madhyageha family dvijaH=a brahmin abhUt=used to live.

Summary:

In the age of Kali, in a land known to give proper fruits of actions perfromed called bhArata, which belonged to the jambUdvipa located at the center of the earth consisting of seven islands and seven seas, there used to live a brahmin born into a pure lineage, who was like a crown to the madhyageha family.

AbhAShya so.atra janatAM shapathAnuviddhamuccairidaM vacanamuddhR^itadorbabhAShe .

utpatsyate jagati vishvajanInavR^ittirvishvaj~na eva bhagavAnacirAdiheti ..8..

padacChedaH:

AbhAShya saH atra janatAM shapathAnuviddhaM uccaiH idaM vacanaM uddhR^itadoH babhAShe utpatsyate jagati vishvajanInavR^ittiH vishvaj~naH eva bhagavAn acirAt iha iti .

anvayaH:

saH atra janatAM AbhAShya uddhR^itadoH [san] shapathAnuviddhaM uccaiH iha jagati vishvajanInavR^ittiH vishvaj~naH bhagavAn acirAt eva utpatsyate iti idaM vacanaM babhAShe

anvayArthaH:

saH=Lord anantAsana atra=in the village rajatapIThapura janatAM=the gathering AbhAShya=attracting their attention uddhR^itadoH [san] = with raised hands shapathAnuviddhaM= uccaiH=loudly iha jagati=in this world vishvajanInavR^ittiH=having a nature to do good to everyone vishvaj~naH= all-knowing bhagavAn=a godly person acirAt eva = very soon utpatsyate= would take birth iti=thus idaM=this vacanaM=sentence babhAShe=spoke

Summary:

Lord anantAsana, after attracting their attention, with hands raised making an oath, loudly spoke these words to the gathering in the rajatapIThapura (udupi) - A godly and all-knowning person, who is having the nature to do good to everyone would soon take birth in this world - thus.