Vedanta

nAthaM niShevya bhavanAnatidUramAptaH prAj~no mahaprakR^itadundubhinAdapUrvAt .

putrodbhavashravaNato mahadApya saukhyaM j~nAnaM paroxapadamapyamateShTahetum .. 27..

padacChedaH:

nAthaM niShevya bhavanAt anatidUraM AptaH prAj~naH mahaprakR^itadundubhinAdapUrvAt

putrodbhavashravaNataH mahat Apya saukhyaM j~nAnaM paroxapadaM api amata iShTahetum .

anvayaH:

nAthaM niShevya bhavanAt anatidUraM AptaH prAj~naH mahaprakR^itadundubhinAdapUrvAt

putrodbhavashravaNataH mahat saukhyaM Apya paroxapadaM api j~nAnaM iShTahetum amata .

anvayArthaH:

nAthaM = Lord ananteshwara niShevya = after serving bhavanAt = to his home anatidUraM = very near AptaH = having reached prAj~naH = the wise madhyageha bhaTTa mahaprakR^itadundubhinAdapUrvAt = preceeded by the festive drum beat putrodbhavashravaNataH = on hearing the news of the birth of his son mahat = great saukhyaM = joy Apya = having experienced paroxapadaM api = even indirect j~nAnaM = knowledge iShTahetum = is the cause of happiness amata = realized.

Summary:

Having reached very near to this home on his way back after serving Lord ananteshwara, the wise madhyageha bhaTTa, experienced great joy on hearing the festive drum beat followed by the news of the birth of his son. At that instance he realized that not only direct knowlede but even indirect knowledge can be the cause of happiness. ( He did not yet see his son’s face. Still, he felt great joy just by hearing the news of his birth)

santuShyatAM sakalasannikarairasadbhiH khidyeta vAyurayamAvirabhUt pR^ithivyAm .

AkhyannitIva suradundubhimandranAdaH prAshrAvi kautukavashairiha mAnavaishcha ..26..

padacChedaH:

santuShyatAM sakalasannikaraiH asadbhiH khidyeta vAyuH ayaM AvirabhUt pR^ithivyAm Akhyan iti iva suradundubhimandranAdaH prAshrAvi kautukavashaiH iha mAnavaiH cha .

anvayaH:

iha kautukavashaiH mAnavaiH cha suradundubhimandranAdaH [yasmAt] pR^ithivyAM ayaM vAyuH AvirabhUt [tasmAt] sakalasannikaraiH santuShyatAM asadbhiH khidyeta iti Akhyan iva prAshrAvi .

anvayArthaH:

iha = on this earth kautukavashaiH = curious mAnavaiH = people cha = also suradundubhimandranAdaH = the loud drum beat of the gods yasmAt = The reason why pR^ithivyAM = on this earth ayaM = this vAyuH = vAyu deva AvirabhUt = incarnated tasmAt = therefore sakalasannikaraiH = all the noble groups santuShyatAM = rejoice asadbhiH = the evil khidyeta = feel sorrow iti = thus Akhyan iva = seeming to say prAshrAvi = was heard.

Summary:

“bhagavAn vAyu deva has incarnated on this earth. For this reason, let all the noble groups rejoice. Let the evil feel sorrow”. Seeming to say thus the loud drum beat of the gods was heard by all the curious people on the earth.

shrImadAnandatIrthArya mukhanissR^itaM

guNahAnishcha naivAsti brahmaNastvavikarmataH | devAnAmapi na prAyaH || A.V 3.4.4

It has been previously said that even a person who has the knowledge of Brahman also performs prohibited actions. Is this applicable to all such j~nAnI’s or only to some? To this we reply. This is not applicable those souls who have the eligibility to qualify for the post of four-faced Brahma. But, what about the other devatas? Usually they also do not perform such prohibited actions. But, they may very rarely perform such actions and experience a slight cut in the bliss after liberation as a result.

shrImadAnandatIrthArya mukhanissR^itaM

vikarmalepo naivAsti samyagdR^iShTimatAM kvacit | A.V 3.4.4

Our scriptures say that one needs to necessarily perform the prescribed actions and stay away from the prohibited ones as long as one is bound in this saMsAra. Otherwise one would accrue sin. But once a person obtains the knowledge of Brahman, he is free from any such scriptural injunctions. Unlike others, he is not affected even if he performs prohibited actions.

Here, one may ask a question. If a person is not punished for performing prohibited actions what difference exists between a person who has not performed any prohibited action and the one who has performed such actions even after attaining the knowledge of Brahman? Treating both of them equally seems to be unfair - thus. To this we reply. Though a j~nAni is not affected even if he performs prohibited actions after attaining the knowledge of Brahman, he does not get the same treatment as that of a j~nAni who does not perform any such prohibited actions. Due to the power of knowledge he gained, he does not fall from his position nor is he deprived of liberation. But there will be a slight cut in the bliss he experiences after attaining liberation. This cut is not applicable to a j~nAni who never performs any such prohibited actions. Thus as both of them are not treated equally the question of being unfair does not arise.  

shrImadAnandatIrthArya mukhanissR^itaM

ArabdhasyAnatikramAt devarShimAnuShAdInAM tattajjAtyanusArataH [apexitaphalaprAptiH]| A.V 3.4.1

It has been said previously that the person who obtains the knowledge of brahman would get anything he desires apart from getting liberated from the clutches of saMsAra. But, it has been observed in various tales of itihAsa and purANas that sometimes even a j~nAni’s wish does not get fulfilled. So, it is not correct to say that all of a j~nAnI desires are fulfilled. To this we say, though, as a general rule, all of the desires of a j~nAni are fulfilled according to their eligibility (deva, R^iShi, mAnuSha), in some cases the desire of even a j~nAnI becomes futile. This is because of the presence of the obstacles called the prArabdha karmAs - the fruits of past actions which are to be necessarily endured. A j~nAni is even deprived of liberation due to the presence of these prArabdha karmAs. Liberation is only possible only after the completion of all prArabdha karmAs. Therefore, it is only in the liberated state that the j~nAnI’s desires are fully realized. So, the statement that all of the j~nAnI’s desires get fulfilled should be understood to mean that all such desires of a j~nAnI are fulfilled which are not obstructed by the prArabdha karmAs.

sampUrNalaxaNacaNaM navarAjamAnadvArAntaraM paramasundaramandiraM tat .

rAjeva satpuravaraM bhuvanAdhirAjo niShkAsayan paramasau bhagavAn vivesha ..25..

padacChedaH:

sampUrNalaxaNacaNaM navarAjamAnadvArAntaraM paramasundaramandiraM tat rAjA iva satpuravaraM bhuvanAdhirAjaH niShkAsayan paraM asau bhagavAn vivesha .

anvayaH:

rAjA paraM niShkAsayan sampUrNalaxaNacaNaM navarAjamAnadvArAntaraM paramasundaramandiraM satpuravaraM pravishati iva bhuvanAdhirAjaH bhagavAn asau sampUrNalaxaNacaNaM navarAjamAnadvArAntaraM paramasundaramandiraM tat satpuravaraM paraM niShkAsayan vivesha

anvayArthaH:

rAjA = a king paraM = enemy niShkAsayan = removing sampUrNalaxaNacaNaM = well-known with characteristics of a city navarAjamAnadvArAntaraM = with glowing new entrances paramasundaramandiraM = having beautiful palaces satpuravaraM = a well-built city pravishati = enters iva = in the same way bhuvanAdhirAjaH = the king of the worlds bhagavAn asau = bhagavAn vAyu deva sampUrNalaxaNacaNaM = well-known with 32 characteristics navarAjamAnadvArAntaraM = with nine glowing doors paramasundaramandiraM = a beautiful temple of the lord tat = that satpuravaraM = body of the child paraM = the soul who was previously in that body niShkAsayan = by removing vivesha = entered.

Summary:

Just as a king enters a well-built city having beautiful palaces with glowing new entrances by removing the enemy king, the king of the worlds bhagavAn vAyu deva entered the beautiful temple like body of the child well known with 32 characteristics*1 by removing the soul who was previously present in that body*2.

*1 The perfection of a body is measured by counting the no. of characteristics it has. A body with 32 characteristics is said to be the most complete and perfect body. vAyu deva is said to have such a body with all 32 characteristics even in his incarnations.

*2 This shows that vAyu deva in his incarnations does not have pain related to stay in the mother’s womb

taM pUrvapaxasitabimbamiva pravR^iddhaM yAvaddvijendravanitA suShuve.atra tAvat .

aMshena vAyuravatIrya sa rUpyapIThe viShNuM praNamya bhavanaM prayayau tadIyam .. 24..

padacChedaH:

taM pUrvapaxasitabimbam iva pravR^iddhaM yAvat dvijendravanitA suShuve atra tAvat aMshena vAyuH avatIrya saH rUpyapIThe viShNum praNamya bhavanam prayayau tadIyam .

anvayaH:

dvijendravanitA pUrvapaxasitabimbam iva pravR^iddhaM taM yAvat atra suShuve tAvat saH vAyuH aMshena avatIrya rUpyapIThe viShNum praNamya tadIyam bhavanam prayayau .

anvayArthaH:

dvijendravanitA = the wife of the pious brahmin pUrvapaxasitabimbam iva = like the moon of the bright half pravR^iddhaM = grown taM = that child yAvat = the moment atra = here suShuve = gave birth tAvat = at the same instance saH vAyuH = that vAyu deva aMshena = with one part avatIrya = having incarnated rUpyapIThe = in rUpyapIThapura viShNum = anantAsana praNamya = after saluting tadIyam = of madhyageha bhaTTa bhavanam = house prayayau = went.

Summary:

The moment before the wife of the pious brahmin gave birth to that child who has grown like the moon of the bright half on this earth, vAyu deva, having incarnated with one part*, went to the house of madhyageha bhaTTa after saluting anantAsana in rupyapIThapura.

* Gods such as vAyu deva have special powers to partly incarnate on earth while the whole continues to stay in its abode.

kAntAdR^itau samucite.atha babhAra garbhaM sA bhUsurendraduhitA jagatAM sukhAya .

acChAmbareva rajanI paripUritAshA bhavinyapAstatamasaM vidhumAdyapaxAt ..23..

padacChedaH:

kAntAt R^itau samucite atha babhAra garbham sA bhUsurendraduhitA jagatAm sukhAya acChAmbarA iva rajanI paripUritAshA bhavinI apAstatamasam vidhum AdyapaxAt .

anvayaH:

atha yathA acChAmbarA paripUritAshA bhavinI rajanI AdyapaxAt apAstatamasam vidhum bibharti tathA acChAmbarA paripUritAshA sA bhUsurendraduhitA jagatAm sukhAya AdyapaxAt kAntAt samucite R^itau garbham babhAra.

anvayArthaH:

atha = Thus becoming pure yathA = just as acChAmbarA = having a tranquil sky paripUritAshA = filled with moon-light bhavinI = falling rajanI = night AdyapaxAt = the first half of a month samucite = in an appropriate R^itau = autumnal season apAstatamasam = remover of darkness vidhum = moon bibharti = bears tathA = in the same way acChAmbarA = wearing clean clothes paripUritAshA = having her desire fulfilled sA bhUsurendraduhitA = that daughter of the pious brahmin jagatAm = of the worlds sukhAya = for happiness AdyapaxAt = devotee of viShNu kAntAt = beloved husband samucite = proper R^itau = time favourable for procreation garbham babhAra = became pregnant.

Summary:

Thus becoming pure, the daughter of the pious brahmin (wife of madhyageha bhaTTa), wearing clean clothes and having her desire fulfilled, for the sake of happiness of the worlds, became pregnant due to her devout husband during a proper time favourable for procreation just as the falling night having a tranquil sky and filled with moon-light bears the moon, the remover of darkness, during the bright half of a month in the autumnal season.

nAthasya bhUrikaruNAsudhayA.abhiShiktau shrIshrIdharapratatisArasharIrayaShTI .

bhUrivrataprabhavadivyasukAntimantau tau dehashuddhimatimAtramathAlabhetAm ..22..

padacChedaH:

nAthasya bhUrikaruNAsudhayA.abhiShiktau shrIshrIdharapratatisArasharIrayaShTI bhUrivrataprabhavadivyasukAntimantau tau dehashuddhim atimAtram atha alabhetAm .

anvayaH:

nAthasya bhUrikaruNAsudhayA.abhiShiktau shrIshrIdharapratatisArasharIrayaShTI bhUrivrataprabhavadivyasukAntimantau tau atha dehashuddhim atimAtram alabhetAm .

anvayArthaH:

nAthasya = of the lord bhUrikaruNAsudhayA.abhiShiktau = showered by immense nectar-like blessings shrIshrIdharapratatisArasharIrayaShTI = showing the special presence of laxmi and nArAyANa within their lean bodies bhUrivrataprabhavadivyasukAntimantau = with a divine glow caused because of undertaking various vows tau = those two atha = thereby dehashuddhim = bodily purity atimAtram = great alabhetAm = obtained.

Summary:

Showered by the immense nectar-like blessings of the lord, the husband and wife, on account of undertaking various vows, obtained a divine glow and the special presence of laxmi and nArAyaNa within their lean bodies and thereby obtained great bodily purity.

tIvraiH payovratamukhairvividhairvratAgryairjAyApatI guNagaNArNavaputrakAmau .

saMpUrNapUruShamatoShayatAM nitAntaM deveritAviva purA.aditikashyapau tau ..21..

padacChedaH:

tIvraiH payovratamukhaiH vividhaiH vratAgryaiH jAyApatI guNagaNArNavaputrakAmau saMpUrNapUruSham atoShayatAM nitAntaM deveritau iva purA aditikashyapau tau .

anvayaH:

purA deveritau aditikashyapau nitAntaM saMpUrNapUruSham atoShayatAM iva guNagaNArNavaputrakAmau tau jAyApatI tIvraiH payovratamukhaiH vividhaiH vratAgryaiH saMpUrNapUruSham nitAntaM atoShayatAM .

anvayArthaH:

purA = In the past deveritau = inspired by the God aditikashyapau = aditi and Sage Kashyapa saMpUrNapUruSham = the almightly nArAyaNa nitAntaM = greatly atoShayatAM = pleased iva = in the same way guNagaNArNavaputrakAmau = desiring an offspring who is an ocean of auspicious qualities tau jAyApatI = husband and wife tIvraiH = severe payovratamukhaiH = payovrata (fasting on a cup of milk for 12 days) etc vividhaiH = several vratAgryaiH = by great vows saMpUrNapUruSham = the almightly nArAyaNa nitAntaM = greatly atoShayatAM = pleased.

Summary:

In the past aditi and sage kashyapa, inspired by the God, greatly pleased the supreme god nArAyaNa. In the same way, the husband and wife greatly pleased the almighty nArAyana by undertaking several great and severe vows like payovrata (fasting on a cup of milk for 12 days) desiring an offspring who is an ocean of auspicious qualities.