Vedanta

paricarAgnigurU caritavrataH

sucaraNaH paTha sAdhu sadAgamAn .

iti gurostrijagadgurushixaNe

sphuTamahAsi suraiH kR^itasAxibhiH ..35..

padachChedaH:

paricara agnigurU caritavrataH sucaraNaH paTha sAdhu sadAgamAn iti guroH trijagadgurushixaNe sphuTaM ahAsi suraiH kR^itasAxibhiH .

anvayaH:

[he bAlaka, tvaM] sucaraNaH caritavrataH [san] AgnigurU paricara sAdhu sadAgamAn paTha iti guroH trijagadgurushixaNe [kR^ite sati] kR^itasAxibhiH suraiH sphuTaM ahAsi .

anvayArthaH:

he bAlaka = Oh child!; tvaM = you; sucaraNaH = with noble conduct; caritavrataH san = upholding celebacy; AgnigurU = fire and the perceptor paricara = serve sAdhu = well sadAgamAn = sacred scriptures paTha = study iti = thus guroH = by the father trijagadgurushixaNe kR^ite sati = having taught kR^itasAxibhiH suraiH = by the gods who were witnessing all this sphuTaM ahAsi = broken into laughter.

Summary:

Oh child! By being noble in conduct and upholding celebacy, you serve the fire and the perceptor. You study the sacred scriptures well. When the father thus taught vAsudeva, the perceptor of the three worlds, all gods who were witnessing this event broke into laughter.

vihitasAdhanasAdhitasatkriyo-

jvalanamujjvaladhIrjvalayannayam .

upaninAya sutaM samala~NkR^itaM

kushalinaM kushalIkR^itashIrShakam ..34..

padachChedaH:

vihitasAdhanasAdhitasatkriyaH jvalanaM ujjvaladhIH jvalayan ayaM upaninAya sutaM samala~NkR^itaM kushalinaM kushalIkR^itashIrShakam.

anvayaH:

vihitasAdhanasAdhitasatkriyaH jvalanaM jvalayan ujjvaladhIH ayaM samala~NkR^itaM kushalinaM kushalIkR^itashIrShakam sutaM upaninAya.

anvayArthaH:

vihitasAdhanasAdhitasatkriyaH = The one who has accomplished the rituals in the prescribed manner jvalanaM = to fire jvalayan = offering ghee etc ujjvaladhIH = of pure knowledge ayaM = this Madhyageha samala~NkR^itaM = decorated kushalinaM = healthy kushalIkR^itashIrShakam = with tonsured head sutaM = his son vAsudeva upaninAya = performed the Thread Ceremony.

Summary:

Madhyageha accomplished the prescribed rituals by giving offerings to fire. He then performed the Thread Ceremony of the healthy vAsudeva who was aptly tonsured and well decorated for the occassion.

vividhavedatayA vijihIrShavo

vadanara~Ngapade.asya cirAya yAH .

suravarapramadA api sapriyA

abhinananduraho viyato maham ..33..

padachChedaH:

vividhavedatayA vijihIrShavaH vadanara~Ngapade asya cirAya yAH suravarapramadAH api sapriyAH abhinananduH aho viyataH maham.

anvayaH:

yAH suravarapramadAH cirAya asya vadanara~Ngapade vividhavedatayA vijihIrShavaH [abhUvan] tAH sapriyAH api viyataH maham abhinananduH aho.

anvayArthaH:

yAH suravarapramadAH = The goddesses of vedas such as laxmI, bhAratI, vAruNI, pArvatI etc cirAya = for a long time asya = of this vAsudeva vadanara~Ngapade = on a stage called his mouth vividhavedatayA = in the form of several vedas vijihIrShavaH = wishing to sport abhUvan = happened tAH = those sapriyAH = along with their husbands api = also viyataH = from the heavens maham = ceremony abhinananduH = hailed aho = truly amazing.

Summary:

The goddesses of vedas such as laxmI, bhArati, vAruNI, pArvatI, who were, for a long time, wishing to sport in his mouth in the form of several vedas (being the abhimAninIs(controller’s) of vedas), hailed the thread ceremony from the heavens along with their husbands.

Notes:

Thread Ceremony is an initiation into Vedas. The goddesses of Vedas were eagerly waiting for the completion of Thread Ceremony of vAsudeva so that he begins perfect recitation of the vedas. Being the controllers of the vedas, this gives them abundant joy to sport in the mouth of Vasudeva in the form of vedic recitations. The poet envisages the mouth of little vAsudeva as an appropriate stage for the sport of the goddesses of vedas.

samucitagrahayogaguNAnvitaM

samavadhArya muhUrtamadUShaNam .

praNayabandhurabAndhavavAnasau .

dvijakulAkulamutsavamAtanot ..32..

padachChedaH:

samucitagrahayogaguNAnvitaM samavadhArya muhUrtaM adUShaNaM praNayabandhurabAndhavavAn asau dvijakulAkulaM utsavaM Atanot.

anvayaH:

praNayabandhurabAndhavavAn asau samucitagrahayogaguNAnvitaM adUShaNaM muhUrtaM samavadhArya dvijakulAkulaM utsavaM Atanot.

anvayArthaH:

praNayabandhurabAndhavavAn = Having relatives filled with affection towards him due to his friendly nature asau = this Madhyageha samucitagrahayogaguNAnvitaM = with auspicious congregation of stars adUShaNaM = flawless muhUrtaM = time period samavadhArya = after fixing dvijakulAkulaM = filled with brahmins utsavaM = ceremony Atanot = performed.

Summary:

This Madhyageha, having relatives filled with affection towards him due to his friendly nature, fixed a flawless time period with auspicious congregation of stars and performed the thread ceremony which was attended by an array of brahmins.

bahuvidhaishcharitairiti chArubhiH

sakalalokakutUhalakAriNam .

dvijavareNa vayasyucite sthitam

tamupanetumanena dadhe manaH ..31..

padachChedaH:

bahuvidhaiH charitaiH iti chArubhiH sakalalokakutUhalakAriNaM dvijavareNa vayasi ucite sthitaM taM upanetuM anena dadhe manaH.

anvayaH:

anena dvijavareNa iti bahuvidhaiH chArubhiH charitaiH sakalalokakutUhalakAriNaM ucite vayasi sthitaM taM upanetuM manaH dadhe.

anvayArthaH:

anena = By this; dvijavareNa = superior brahmin, madhya geha; iti = like this; bahuvidhaiH = several types of; chArubhiH = marvelous; charitaiH = deeds; sakalalokakutUhalakAriNaM = instiller of curiosity; ucite = proper; vayasi = age; sthitaM = in; taM = that child vAsudeva; upanetuM = to celebrate thread ceremony; manaH = mind; dadhe = made up.

Summary:

The superior brahmin, Madhyageha, knowing that he has reached appropriate age, made up his mind to perform the thread ceremony of his child vAsudeva, who has already instilled curiosity among the people by his several marvelous deeds.

avadatIti pitaryapichodite

pratibubhutsuShu tatra janeShvapi .

ayamudIrya tadarthamavAptavAn

pariShado hyasamAnasumAnanAm ..30..

padachChedaH:

avadati iti pitari api chodite pratibubhutsuShu tatra janeShu api ayaM udIrya tadarthaM avAptavAn pariShadaH hi asamAnasumAnanAm.

anvayaH:

iti chodite api pitari avadati [sati] tatra janeShu api pratibubhutsuShu [satsu] ayaM tadarthaM udIrya pariShadaH asamAnasumAnanAm avAptavAn hi.

anvayArthaH:

iti = In this manner chodite api = even after being questioned pitari avadati [sati] = the father being without an answer (due to lack of knowledge) tatra = there janeShu = assembled people api = also pratibubhutsuShu [satsu] = wanting to know ayaM = this vAsudeva tadarthaM = the meaning of the word likucha udIrya = by narrating pariShadaH = of the assembly asamAnasumAnanAm = matchless honour avAptavAn = obtained hi = truly.

Summary:

Even after being questioned by vAsudeva, his father did not give any answer. The assembly insisted on knowing the right answer. vAsudeva then narrated the meaning of the word likucha and thus obtained matchless honour from the assembly.

vividhashAkhipadArthanivedane

likucanAmni tadAnuditArthake.

kimiti tAta tadarthamavarNayan

kathayasIti shanairayamabravIt ..29..

padachChedaH:

vividhashAkhipadArthanivedane likucanAmni tadA anuditArthake kiM iti tAta tadarthaM avarNayan kathayasi iti shanaiH ayaM abravIt.

anvayaH:

tadA vividhashAkhipadArthanivedane likucanAmni anuditArthake [sati] ayaM tAta tadarthaM avarNayan kiM iti kathayasi iti shanaiH abravIt.

anvayArthaH:

tadA = When his father was thus discoursing vividhashAkhipadArthanivedane = the meanings of different names of trees likucanAmni = the tree called likuca anuditArthake [sati]= meaning was untold ayaM = this vAsudeva tAta = O’ father tadarthaM = the meaning of likuca avarNayan = without explaining kiM iti = why kathayasi = are you continuing iti = thus shanaiH = gently abravIt = spoke.

Summary:

Vasudeva’s father was thus discoursing the meanings of the names of different trees. When he skipped the meaning of the word likuca , the child vAsudeva gently asked - O’ father! Why are you continuing without explaining the meaning of the word likuca - thus.

kathayatAM prathame kathayatyalaM

svajanake janasa~NghavR^ite kathAm .

sakalalokamanonayanotsava-

shchaturadhIH sa kadAcidavAcayat ..28..

padachChedaH:

kathayatAM prathame kathayati alaM svajanake janasa~NghavR^ite kathAm sakalalokamanonayanotsavaH chaturadhIH saH kadAcit avAcayat.

anvayaH:

sakalalokamanonayanotsavaH chaturadhIH saH kadAcit kathayatAM prathame janasa~NghavR^ite svajanake kathAm alaMkathayati [sati] [shlokArthaM] avAcayat.

anvayArthaH:

sakalalokamanonayanotsavaH = Giver of joy to the mind’s eye of all chaturadhIH = intelligent saH = that vAsudeva kadAcit = once kathayatAM = among the speakers prathame = foremost janasa~NghavR^ite = surrounded by a group of people svajanake = his father kathAm = puranic story alaM = nicely kathayati sati = while discoursing shlokArthaM = the meaning of a particular verse avAcayat=asked to explain.

Summary:

Once, his father Madhyageha, the foremost among the speakers, was discoursing a puranic story to a group of devotees who surrounded him. During the discourse, the intelligent vAsudeva, the giver of joy to the mind’s eye of all, asked his father to explain the meaning of a particular verse.

nanu sutAvithataM kathitaM tvaye-

tyamumudIrya savismayamasmarat .

prakR^ititaH kR^ititA khalu me shishor-

madadhinAthadayodayajetyasau ..27..

padacChedaH:

nanu suta avithataM kathitaM tvayA iti amuM udIrya savismayaM asmarat prakR^ititaH kR^ititA khalu me shishoH madadhinAthadayodayajA iti asau .

anvayaH:

asau suta tvayA avithataM kathitaM nanu iti amuM udIrya savismayaM - me shishoH prakR^ititaH kR^ititA madadhinAthadayodayajA khalu iti asmarat.

anvayArthaH :

asau = This madhyageha bhatta suta = O’ child! tvayA = by you avithataM = correctly kathitaM nanu = spoken iti = thus amuM = to the child udIrya = having said savismayaM = with wonder - me = my shishoH = child’s prakR^ititaH = by nature kR^ititA = intelligence madadhinAthadayodayajA = is due to the grace of my family God - Anantasana khalu = this is true iti = thus asmarat = contemplated.

Summary:

After listening to Vasudeva, his father Madhyageha replied - O’ child! What you spoke was really correct. Having said thus, he contemplated with wonder that the natural intelligence of this child is due to the grace of his family God Anantasana.

shrImadAnandatIrthArya mukhanissR^itaM

apApatvaM ca naivAsti yAvatsaMsAramasya hi |

ArabdhapApamastyeva duHkhaM ca j~nAnino.api hi ||

As long as the soul is in the saMsAra it cannot be free of sins or from the sorrows caused by them. This is true even for a j~nAni who attained the aparoxa j~nAna. For to him also, there is a residue of the sins and thus the experience of sorrows.

Here one may ask - The shrutis such as “tad yatheShIkAtUlaM agnau protaM pradUyataivaM hAsya sarve pApmAnaH pradUyante ya etadevaM vidvAn agnihotraM juhoti chAndogya 5.24.3″ says that the sins of a j~nAni are burnt like an upper part of a reed after attaining apraroxa j~nAna. How can we say that he is also not totally free from sins or sorrows?

To this we reply - Sins are of two types. prArabdha and aprArabdha. Among those two only the aprArabdha sins are burnt away by aparoxa j~nAna. But the prArabdha sins are definitely there and even a j~nAni has to experience the sorrows which are the results of such prArabdha sins.