Vedanta

AviShTavAnakushalaM puruShaM prakR^ityA pratyAyayannijajanAnnitarAmanR^ityat .

uttu~Ngaketushikhare sa kR^itA~NgahAro ra~NgAntare naTa ivAkhilavismayAtmA ..7..

padacChedaH:

AviShTavAn akushalaM puruShaM prakR^ityA pratyAyayan nijajanAn nitarAM anR^ityat uttu~Ngaketushikhare saH kR^itA~NgahAraH ra~NgAntare naTaH iva akhilavismayAtmA .

anvayaH:

[saH] prakR^ityA akushalaM puruShaM AviShTavAn akhilavismayAtmA saH nijajanAn pratyAyayan uttu~Ngaketushikhare nitarAM kR^itA~NgahAraH ra~NgAntare naTaH iva anR^ityat

anvayArthaH:

[saH]=That anantAsana prakR^ityA=by nature akushalaM=dull puruShaM=person AviShTavAn=entered akhilavismayAtmA saH= one who causes wonder to all nijajanAn=his devotees pratyAyayan=instilling confidence uttu~Ngaketushikhare=on the high raised flag post nitarAM=vigorously kR^itA~NgahAraH=moving his hands and body ra~NgAntare=on a stage naTaH iva=like an actor anR^ityat=danced.

Summary:

Lord anantAsana entered the body of a person who is dull by nature. Causing wonder to all he danced on the high raised flag post like an actor on a stage vigorously moving his hands and body thus instilling confidence in the minds of his devotees. (A person who is dull by nature cannot perform such an adventurous act. Therefore, surely, Lord Ananteshwara might have taken seize of this person. Thinking thus, the devotees who have gathered at that place would exude confidence in his words. With this intention Lord anantAsana danced on the flag post vigorously moving his hands and body like an actor on a stage)

shrImadAnandatIrthA rya mukhanissR^itaM

gururbrahmA. akhilAnAM ca vidyA caiva sarasvatI |

devatA bhagavAn viShNuH sarveShAmavisheShat aH ||

tatprasAdena muktiH syAnnAnyathA tu katha~ncana |

svottamAstu krameNaiva sarveShAM guravaH smR^itAH || A.V 3.3.28

It has been said that the grace of guru is essential for liberation. Here, It should be understood that along with the grace of guru, the grace of the vidya abhimAni and pratipAdya devatA is also essential. The guru, vidyAbhimAni and pratipAdya devata are of two types

1. sAdhAraNa (common for everyone)

2. asAdhAraNa (specific)

1. sAdhAraNa (common for everyone)

First the sAdhAraNa guru, vidyA and devata are given. The four-faced Brahma is the guru for all. vidyAbhimAninI is sarasvati and devata is viShNu himself. Therefore the grace of these three is most essential for liberation. Without their grace one cannot get knowledge or can get liberated.

2. asAdhAraNa (specific)

For every soul asAdhAraNa guru is one who is his immediate superior.

The asAdhAraNa vidAbhimAnI and devatA should also be understood as mentioned in R^igbhAShya by shrImadAchArya -

devatA sarvavidyAnAM svayaM nArAyaNaH prabhuH | R^ite tatra prasiddhAshcha devatA shrIsthathA. atra ca |

R^ite prasiddhA brahmaiva tatastena krameNa ca | pUrvaprasiddhavarja M tu shakrAntA devatA matAH |

indrAvarA visheSheNa li~Ngenaiva pR^ithak pR^ithak | devatAstatra tatra syureSha eva paro vidhiH | - R^igbhAShya

bhagavAn viShNu is the devatA for all vidyAs. The rest of the devatAs also govern the vidyAs according to their gradation. laxmI is the devatA for all vidyAs except those which are known to be exclusively viShNu vidyAs such as puruSha sUkta etc. Similarly chaturmukha brahmA is the devatA for all vidyAs except those which are known to be exclusively viShNu vidyAs or laxmI vidyAs such as ambhR^iNi sUkta etc. Similarly all other deities upto indra are also the devatAs of respective vidyAs which are not specifically known to be exclusive vidyAs of their superiors. It should be understood here that all superior deities upto indra are the devatAs of respective vidyAs which are not specifically known to be exclusive vidyAs of their superiors even without any specific reference or clue to that effect. But, all the deities who are inferior to indra are the devatAs only if there is any specific reference or clue to that effect and not otherwise.

Shloka 6

tatprItaye rajatapIThapurAdhivAsI devo vivesha puruShaM shubhasUcanAya .

prApte mahAya mahitAya mahAjanaughe kolAhalena sakutUhalini pravR^itte ..6..

padacChedaH:

tatprItaye rajatapIThapurAdhivAsI devaH vivesha puruShaM shubhasUcanAya prApte mahAya mahitAya mahAjanaughe kolAhalena sakutUhalini pravR^itte .

anvayaH:

rajatapIThapurAdhivAsI devaH tatprItaye shubhasUcanAya mahitAya mahAya kolAhalena prApte mahAjanaughe sakutUhalini pravR^itte [sati] puruShaM vivesha.

anvayArthaH:

rajatapIThapurAdhivAsI=The lord of rajatapIThapura devaH=ananteshvara tatprItaye=to bring joy to his devotees shubhasUcanAya=to foretell the auspicious event mahitAya mahAya=for a huge festival kolAhalena prApte=gathered with commotion mahAjanaughe=great assembly sakutUhalini pravR^itte [sati]=filled with enthusiasm puruShaM=a person vivesha=entered.

Summary:

Inorder to bring joy to the great assembly of his devotees filled with enthusiasm, who have gathered with commotion for a huge festival, ananteshwara, the lord of rajatapIThapura, entered a person to foretell the auspicious event(the incarnation of vAyu as madhvAchArya).

kAlaH sa eva samavartata nAma yAvaccintAkulaM vividhasAdhukulaM babhUva .

vedAntasantatakR^itAntarasaM na vidmaH shreyo labhemahi kathaM nu vayaM bateti ..5..

padacChedaH:

kAlaH saH eva samavartata nAma yAvat cintAkulaM vividhasAdhukulaM babhUva vedAntasantatakR^itAntarasaM na vidmaH shreyaH labhemahi kathaM nu vayaM bata iti .

anvayaH:

yAvat eva saH kAlaH samavartata nAma[tadA eva] vividhasAdhukulaM vayaM vedAntasantatakR^itAntarasaM na vidmaH [ataH] shreyaH kathaM nu labhemahi bata iti cintAkulaM babhUva .

anvayArthaH:

yAvat eva saH kAlaH samavartata nAma [tadA eva] =at the same time vividhasAdhukulaM=the group of noble persons vayaM=we vedAntasantatakR^itAntarasaM=secrets of the vedAnta coming from the timeless vedic tradition na vidmaH=do not know [ataH]=therefore shreyaH=utmost good kathaM nu=how labhemahi=do we get bata=alas iti=thus cintAkulaM=confounded with sorrow babhUva=became.

Summary:

At the same time, “We do not know the secrets of the vedAnta coming from the timeless vedic tradition. Alas! How do we get utmost good?” - thus, the group of noble persons became confounded with sorrow.

AdeshamauLimaNimujjvalavarNamenaM .

baddhA~njalirmarudanarghamadhatta mUrdhnA ..

hArAvalImiva hR^idA vibudhendrayA~ncAM .

bibhrannijAnanujighR^ixuravAtitIrShat ..4..

padacChedaH:

AdeshamauLimaNiM ujjvalavarNaM enaM baddhA~njaliH marut anarghaM adhatta mUrdhnA hArAvalIM iva hR^idA vibudhendrayA~ncAM bibhrat nijAn anujighR^ixuH avAtitIrShat .

anvayaH:

marut ujjvalavarNaM anarghaM enaM AdeshamauLimaNiM baddhA~njaliH [san] mUrdhnA adhatta hR^idA vibudhendrayA~ncAM hArAvalIM iva bibhrat nijAn anujighR^ixuH [san] avAtitIrShat

anvayArthaH:

marut=vAyu ujjvalavarNaM= containing beautiful letters (splendid colors), anarghaM=priceless enaM=this AdeshamauLimaNiM=order like a crown baddhA~njaliH [san]=with folded hands mUrdhnA adhatta=adorned on his head hR^idA=in his heart vibudhendrayA~ncAM=request of the gods hArAvalIM iva=like a garland bibhrat=adorning nijAn=his devotees anujighR^ixuH [san]=with an intention to bless avAtitIrShat=incarnated

Summary:

vAyu with folded hands adorned on his head this priceless order containing beautiful letters like a crown with splendid colors and incarnated with an intention to bless his devotees, adorning the request of the gods as a garland in his heart.

shrImadAnandatIrthArya mukhanissR^itaM

same vikalpa eva syAt pUrvAnuj~nA ca sarvathA |

taduttamaguruprAptyai pUrvAnuj~nA na mR^igyate || 3.3.28

It has been said that in general, one should never leave a superior guru in favor of a lesser one. On the contrary, one can leave a lesser guru and approach a superior one for the sake of removing once ignorance and doubts. But what needs to be done in the case of a guru who has qualities equal to the previous one? Can one accept him leaving the former guru? To this we reply. Yes, one can choose to accept the new guru leaving the former in case he belongs to the same level. But before accepting the new guru, one necessarily needs to obtain the permission of the previous guru. Otherwise, he will become the subject of the statement “gurumantraparityAgI rauravaM narakaM vrajet” and fall in raurava naraka. One may ask here - does that mean we should always obtain the permission of the previous guru before accepting another one? To this the answer is no. Permisson needs to be obtained only if one is willing to accept a guru who is at the same level compared to the previous one. Obtaining permission is not required if one accepts a superior guru leaving a lesser one.

vedAntamArgaparimArgaNadInadUnA daivIH prajA visharaNAH karuNApadaM naH .

AnandayeH sumukha bhUShitabhUmibhAgo rUpAntareNa mama sadguNanirNayena .. 3 ..

padacChedaH:

vedAntamArgaparimArgaNadInadUnAH daivIH prajAH visharaNAH karuNApadaM naH AnandayeH sumukha bhUShitabhUmibhAgaH rUpAntareNa mama sadguNanirNayena .

anvayaH:

sumukha [tvam] mama sadguNanirNayena rUpAntareNa bhUShitabhUmibhAgaH [san] vedAntamArgaparimArgaNadInadUnAH visharaNAH naH karuNApadaM daivIH prajAH rUpAntareNa AnandayeH.

anvayArthaH:

sumukha= Oh the one with a pleasing face [tvam]= you mama=my sadguNanirNayena=with the purpose of proclaiming auspicious attributes rUpAntareNa=taking another form bhUShitabhUmibhAgaH [san]=having incarnated on the earth vedAntamArgaparimArgaNadInadUnAH=those filled with sorrow, devoid of inquiry into the shastra which helps one correctly understand the purport of the vedas visharaNAH=without a rescuer naH karuNApadaM=subjects of my grace daivIH prajAH=noble souls AnandayeH=make happy.

Summary:

Oh’ the one with a pleasing face, you incarnate on the earth taking another form with the purpose of proclaiming my auspicious attributes and make those noble souls who are subjects of my grace happy who are without a rescuer and are filled with sorrow, devoid of inquiry into the shAstra which helps one correctly understand the purport of the vedAs.

shrImadAnandatIrthArya mukhanissR^itaM

guNAdhikaM guruM prApya taddhInaM nApnuyAtkvacit |

viparyayastu kartavyaH sarvathA shubhamicChatA || A.V 3.3.28

It has been said that listening to the scriptures from a guru is essential for gaining knowledge. But do we need to listen to the same guru or can we go to a different guru by leaving the previous one? To this question some reply thus - as per the saying “gurumantraparityAgI rauravaM narakaM vrajet - one who leaves a guru or the chanting of a mantra to which he was initiated will go to the hell called raurava”, we come to know that one should never leave a guru. To this we reply, if that is the case, then the spiritual progress of the disciple is hindered. He will have no way to clear his doubts and gain knowledge. Therefore, those wishing to progress spiritually by way of clearing their doubts and misunderstandings can leave the former guru and learn from another if he is more qualified than the previous guru. But what about the statement which says that leaving a pervious guru will cause raurava naraka? The statement applies only to those who leave a superior guru and go to a lesser one. Therefore one should never leave a superior guru and go to a lesser one. Such persons will fall to the raurava naraka.

If leaving a lesser guru and going to a superior one is for the sake of spritual progress, then can one leave a superior guru if he is not giving spiritual instructions and go to a lesser guru who is willing to give spiritual instructions? Yes. One may do so as it will help in one’s spiritual development. But it was previously said that leaving a superior guru would result in raurava naraka. Now, it is being said that one may leave even a superior guru and go to a lesser one. Aren’t these two statements contradictory? No. What we said previously is that one should not leave a superior guru and go to a lesser one even if the superior guru is willing to give spiritual instructions. Here we are saying that one can leave a superior guru if he is not willing to give spiritual instructions. Therefore there is no contradiction.

nAthaH kalau triyugahUtiranudbubhUShurbrahmANamapyanavatAramanAdidixuH .

sarvaj~namanyamanavexyasakAryavIryaM smerAnano bhuvanajIvanamAbabhAShe .. 2 ..

padacCheda:

nAthaH kalau triyugahUtiH anudbubhUShuH brahmANaM api anavatAraM anAdidixuH sarvaj~naM anyaM anavexya sakAryavIryaM smerAnanaH bhuvanajIvanaM AbabhAShe .

anvaya:

triyugahUtiH nAthaH kalau anudbubhUShuH anavatAraM brahmANaM api anAdidixuH anyaM sarvaj~naM sakAryavIryaM anavexya smerAnanaH bhuvanajIvanaM AbabhAShe .

anvayArtha:

triyugahUtiH=Having the name ‘triyuga’ (for incarnating in only three yugas) nAthaH=Lord kalau=in the age of kali anudbubhUShuH=not willing to incarnate anavatAraM=one without incarnation brahmANaM=four-faced Brahma api=also anAdidixuH=not willing to order anyaM=other sarvaj~naM=all-knowing sakAryavIryaM=capable of accomplishing the great task anavexya=not finding smerAnanaH=with smiling face bhuvanajIvanaM=Lord vAyu, the life force of the worlds AbabhAShe=spoke .

Summary:

Lord nArAyaNa, having the name triyuga(for incarnating in only three yugas), and hence not willing to incarnate in the age of kali, also not willing to order four-faced Brahma who has no incarnation on this earth and not finding other all-knowning person capable of accomplishing the great task, spoke to Lord vAyu, the life force of all the worlds, with a smiling face.

Shloka 1:

vij~nAnabhAnumati kAlabalena lIne durbhAShyasantamasasaMtatito jane.andhe .

mArgAtsatAM skhalati khinnahR^ido mukundaM devAshchaturmukhamukhA sharaNaM prajagmuH ..1 ..

padacCheda:

vij~nAnabhAnumati kAlabalena lIne durbhAShyasantamasasaMtatitaH jane andhe mArgAt satAM skhalati khinnahR^idaH mukundaM devAH chaturmukhamukhAH sharaNaM prajagmuH .

anvaya:

vij~nAnabhAnumati kAlabalena lIne [sati] durbhAShyasantamasasaMtatitaH andhe jane satAM mArgAt skhalati [sati] khinnahR^idaH devAH chaturmukhamukhAH mukundaM sharaNaM prajagmuH .

anvayArtha:

vij~nAnabhAnumati=the sun of knowledge kAlabalena=due to the impact of time; lIne [sati]=having set durbhAShyasantamasasaMtatitaH=by the bitter darkness called the improper commentaries andhe jane =blinded people satAM mArgAt=from the path of the noble skhalati [sati]=were deviating khinnahR^idaH=concerned devAH=Gods chaturmukhamukhAH=lead by chaturmukha brahma mukundaM=mukunda sharaNaM=refuge prajagmuH=took.

Summary:

As the sun of knowledge set due to the impact of time and as people, blinded (devoid of correct knowledge) by the bitter darkness called the improper commentaries, were deviating from the path of the noble, the concerned Gods lead by four-faced Brahma took refuge to the Supreme God Mukunda.