Vedanta

athopagamyaiSha guruM jagadguruH

prasAdya taM devavaraprasAditaH .

sadA samastAshramabhAk sureshvaro

visheShataH khalvabhajadvarAshramam ..30..

padacChedaH:

atha upagamya eShaH guruM jagadguruH prasAdya taM devavaraprasAditaH sadA samastAshramabhAk sureshvaraH visheShataH khalu abhajat varAshramam .

anvayaH:

atha devavaraprasAditaH jagadguruH sureshvaraH eShaH guruM upagamya taM prasAdya sadA samastAshramabhAk [api] visheShataH varAshramam abhajat khalu.

anvayArthaH:

atha = After obtaining the permission of his parents; devavaraprasAditaH = pleased by the prayer of high-ranked celestials; jagadguruH = the guru of all worlds; sureshvaraH = the supreme among the celestials; eShaH = this vAsudeva; guruM = guru; upagamya = having approached; taM = him; prasAdya = having pleased; sadA = always; samastAshramabhAk api = though always dwelling in the four ashramas; visheShataH = specially; varAshramam = the greatest among all ashramas; abhajat khalu = did enter.

Summary:

After obtaining the permission of his parents, the guru of all worlds, pleased by the prayers of the high-ranked celestials, decided to accomplish the task of establishing the true philosophy of God in the world. Though always adoring the four ashramas, the supreme among the celestials specially adored the sanyasa ashrama, the greatest among all ashramas.

Notes:

It is well known that the celestials are capable of simultaneously adoring all the four ashramas - brahmacharya, gR^ihastha, vAnaprastha and sanyAsa. The vedic passages - “kR^itsnA eva gR^ihiNaH kR^itsnA ete yataya eteShAM na putrA dAyamupayanti na vaite gR^ihAn visR^ijanti”, “devA eva brahmacAriNaH, devA eva gR^ihasthAH, devA eva vanasthAH” clearly bring forth this point.

iti bruvANe tanaye kadAcida-

pyadarshanaM tasya mR^iternidarshanam .

vicintya paryAkulitA cikIrShitaM

sutasya kR^icChrAnnyaruNanna sA shubhA ..4.29

padacChedaH:

iti bruvANe tanaye kadAcit api adarshanaM tasya mR^iteH nidarshanam.

vicintya paryAkulitA cikIrShitaM sutasya kR^icChrAt nyaruNat na sA shubhA ..

anvayaH:

tanaye iti bruvANe [sati] paryAkulitA sA shubhA kadAcit api adarshanaM mR^iteH nidarshanam vicintya tasya sutasya cikIrShitaM kR^icChrAt na nyaruNat ..

anvayArthaH:

tanaye = son; iti = like this; bruvANe sati = talking; paryAkulitA = perplexed; sA = that; shubhA = righteous; kadAcit api = even once; adarshanaM = not seeing; mR^iteH = of death; nidarshanam = example; vicintya = having thought; tasya = of that; sutasya = son; cikIrShitaM = resolution; kR^icChrAt = with difficulty; na = did not; nyaruNat = stop.

Summary:

vAsudeva spoke that he will never be seen again if permission is not granted for the acceptance of his sainthood. On hearing this, his mother became perplexed. Being not of the nature of becoming an obstacle to good deeds, she thought - “not seeing my child even once in this lifetime is as good as my child is no more. If I give permission, I can at least see my child often”. Having thought thus, with great difficulty, she stayed away from stopping the resolution of her son to accept sainthood.

varAshramAptiM mama saMvadasva mAM

kadAcidapyamba yadIcChasIxitum .

yadanyathA deshamimaM parityajan

na jAtu dR^iShTerviShayo bhavAmi vaH .. 4.28

padacChedaH:

varAshramAptiM mama saMvadasva mAM kadAcit api amba yadi icChasi Ixitum yat anyathA deshaM imaM parityajan

na jAtu dR^iShTeH viShayaH bhavAmi vaH.

anvayaH:

amba yadi kadAcit api mAM Ixitum icChasi mama varAshramAptiM saMvadasva yat anyathA imaM deshaM parityajan jAtu

vaH dR^iShTeH viShayaH na bhavAmi.

anvayArthaH:

amba = Oh Mother! yadi = if; kadAcit api = even once; mAM = me; Ixitum = to see; icChasi = desire; mama = my; varAshramAptiM = acceptance of sainthood; saMvadasva = agree; yat = because; anyathA = otherwise; imaM = this; deshaM = place; parityajan = leaving; jAtu = ever; vaH = your; dR^iShTeH = of vision; viShayaH = object; na = do not; bhavAmi = become.

Summary:

Oh Mother! If you ever desire to see me again please do agree for the acceptance of my sainthood. Otherwise I will leave this place and will never become an object of your vision.

kadAcidApyAlayabuddhirAlayaM

nivedayan pAlakamenametayoH .

dR^iDhasvasaMnyAsaniShedhanishchayAM

dhavAnumatyedamuvAca mAtaram ..27..

padacChedaH:

kadAcit Apya alayabuddhiH AlayaM nivedayan pAlakaM enaM etayoH dR^iDhasvasaMnyAsaniShedhanishchayAM dhavAnumatyA idaM uvAca mAtaram .

anvayaH:

kadAcit alayabuddhiH AlayaM Apya enaM etayoH pAlakaM nivedayan dhavAnumatyA dR^iDhasvasaMnyAsaniShedhanishchayAM mAtaram idaM uvAca.

anvayArthaH:

kadAcit = Once; alayabuddhiH = the one with indestructable knowledge; AlayaM = to his house; Apya = having reached; enaM = this child; etayoH = the parents; pAlakaM = protector; nivedayan = submitting; dhavAnumatyA = with the consent of her husband; dR^iDhasvasaMnyAsaniShedhanishchayAM = having strict resolution to stop him from accepting sainthood; mAtaram = to his mother; idaM = these words; uvAca = spoke.

Summary:

Once, vAsudeva, whose knowledge is not destroyed even during the time of annihilation reached his house. He submitted the new born child as the protector of his parents. He then spoke the following words to his mother, who was having a strict resolution to stop him from accepting sainthood.

nishAcarAreriva laxmaNaH purA

vR^ikodarasyeva surendranandanaH .

gado.atha shaureriva karmakR^it priyaH

subhaktimAn vishvavido.anujo.abhavat ..26..

padacChedaH:

nishAcarAreH iva laxmaNaH purA vR^ikodarasya iva surendranandanaH gadaH atha shaureH iva karmakR^it priyaH subhaktimAn vishvavidaH anujaH abhavat.

anvayaH:

atha purA nishAcarAreH laxmaNaH iva vR^ikodarasya surendranandanaH iva shaureH gadaH iva subhaktimAn priyaH karmakR^it vishvavidaH anujaH abhavat.

anvayArthaH:

atha = After due course of time; purA = in the past; nishAcarAreH = to the enemy of the demons(rAma); laxmaNaH = laxmana; iva = like; vR^ikodarasya = to Bheema; surendranandanaH = the son of Indra (arjuna) iva = like; shaureH = of the one born in the gotra of shUra (kR^iShNa) gadaH = gada; iva = like; subhaktimAn = greatly devoted; priyaH = beloved; karmakR^it = servant; vishvavidaH = of the all-knowing (vAsudeva) anujaH = brother; abhavat = was born.

Summary:

After due course of time, a brother was born to all-knowing vAsudeva. He was as beloved and greatly devoted servant to vAsudeva as Laxmana was to Rama, Arjuna was to Bheemasena and Gada was to Sri Krishna.

vicintya vidvAn sa niruttarIkR^itas-

tathA.astu mAtA.anuvadedyadIti tam .

udIrya kR^icChrAdupagamya mandiraM

priyAsakAshe tamudantamabravIt ..25..

padacChedaH:

vicintya vidvAn saH niruttarIkR^itaH tathA astu mAtA anuvadet yadi iti taM udIrya kR^icChrAt upagamya mandiraM priyAsakAshe taM udantaM abravIt ..

anvayaH

niruttarIkR^itaH saH vidvAn vicintya yadi mAtA anuvadet tathA astu iti taM udIrya mandiraM kR^icChrAt upagamya priyAsakAshe taM udantaM abravIt.

anvayArthaH:

niruttarIkR^itaH = Having rendered speechless; saH = that; vidvAn = scholar; vicintya = having thought; yadi = if; mAtA = mother; anuvadet = agrees; tathA = as you wish; astu = let it be; iti = thus; taM = to vAsudeva; udIrya = having spoken; mandiraM = to his house; kR^icChrAt = with great difficulty; upagamya = having reached; priyAsakAshe = to his dear wife; taM = that; udantaM = episode; abravIt = narrated.

Summary:

Having thus rendered speechless by vAsudeva, the scholarly Madhya Geha Bhatta, having thought for a while, replied - “Let your wish prevail if your mother gives her consent”. Having spoken thus, he reached home bearing the pains of separation with great difficulty. He then narrated the entire episode to his dear wife.

bahushrutatvAdyadi tatsahe balAn-

na sA savitrI virahaM saheta te .

iti dvijenAbhihite.anamatsa taM

bhavAnanuj~nAM pradadAtviti bruvan ..24..

padacChedaH:

bahushrutatvAt yadi tat sahe balAt na sA savitrI virahaM saheta te.

iti dvijena abhihite anamat saH taM bhavAn anuj~nAM pradadAtu iti bruvan.

anvayaH

bahushrutatvAt yadi balAt tat sahe [tathApi] te sA savitrI virahaM na saheta iti dvijena abhihite saH taM bhavAn anuj~nAM pradadAtu iti bruvan anamat.

anvayArthaH:

yadi = though; bahushrutatvAt = due to being well versed with scriptures; balAt = with difficulty; tat = your separation; sahe = I will bear; tathApi = but; te = your; sA savitrI = one who gave birth; virahaM = agony of separation; na saheta = may not bear; iti = thus; dvijena = by the brahmin; abhihite = spoken; saH = vAsudeva; taM = to him; bhavAn = you; anuj~nAM = permission; pradadAtu = give; iti = thus; bruvan = saying; anamat = prostrated.

Summary:

The father replied - “Due to being well versed in scriptures, I may, with difficulty, bear the agony of your separation. But, your mother might not be able to put up with this”. vAsudeva, on hearing these words of reconciliation of his father, prostrated before him saying “(If you think what I am doing is in accordance with scriptures,) please give me permission to accept sainthood.”

Note: vAsudeva knew very well that once his father gets convinced, it will not be difficult to convince his mother.

yadA viraktaH puruShaH prajAyate

tadaiva sannyAsavidhiH shrutau shrutaH .

na sa~NgahIno.api parivrajAmi vA-

mahaM tu shushrUShumakalpayanniti ..23..

padacChedaH:

yadA viraktaH puruShaH prajAyate tadA eva sannyAsavidhiH shrutau shrutaH .

na sa~NgahInaH api parivrajAmi vAM ahaM tu shushrUShuM akalpayan iti ..

anvayaH:

puruShaH yadA viraktaH prajAyate tadA eva sannyAsavidhiH shrutau shrutaH ahaM tu sa~NgahInaH api vAM shushrUShuM akalpayan [san] na parivrajAmi iti [abravIt] ..

anvayArthaH:

puruShaH = A man; yadA = when; viraktaH = detached; prajAyate = becomes; tadA = then; eva = only; sannyAsavidhiH = taking up of sanyAsa; shrutau = in the Vedas; shrutaH = ordained; ahaM = me; tu = but; sa~NgahInaH = detached; api = though; vAM = for you two; shushrUShuM = some one to serve; akalpayan san = provide; na = do not; parivrajAmi = accept saint-hood; iti = thus; abravIt = spoke.

Summary:

vAsudeva said - The Vedas ordain “One should accept saint-hood the moment one becomes detached”. But, though I am free from all attachments, I will not accept saint-hood until I provide someone (a brother) to serve you.

Note: The all-knowing vAsudeva, the incarnation of vAyu, foretells his father that a son will be born in due course of time who will take care of the responsibility of looking after his parents. Till that time, he would not accept saint-hood, though he is completely detached from all worldly affairs.

ayi svAmin duShTAn damaya damaya vyaktamacirAd

guNAn gUDhAn viShNoH kathaya kathaya svAn pramadayan .

tadA.a.anandaM tanvanniti sumanasAM so.anusaratA-

manuj~nAmAdatta tribhuvanagururbrAhmaNaguroH ..56..

padachChedaH:

ayi svAmin duShTAn damaya damaya vyaktaM acirAt

guNAn gUDhAn viShNoH kathaya kathaya svAn pramadayan.

tadA AnandaM tanvan iti sumanasAM saH anusaratAM

anuj~nAM Adatta tribhuvanaguruH brAhmaNaguroH .

anvayaH:

tadA ayi svAmin duShTAn damaya damaya svAn pramadayan acirAt viShNoH gUDhAn guNAn vyaktaM kathaya kathaya iti anusaratAM sumanasAM AnandaM tanvan tribhuvanaguruH saH brAhmaNaguroH anuj~nAM Adatta

anvayArthaH:

tadA = Then; ayi = Oh; svAmin = Lord; duShTAn = the wicked; damaya = destroy; damaya = destroy; svAn = One’s own people; pramadayan = making happy; acirAt = soon; viShNoH = of viShNu; gUDhAn = concealed (by wrong philosophies); guNAn = auspicious attribute;s vyaktaM = clearly; kathaya = exemplify; kathaya = exemplify; iti = thus; anusaratAM = requesting; sumanasAM = of the celestials; AnandaM = joy; tanvan = bringing; tribhuvanaguruH = the guru of the three worlds; saH = that vAsudeva; brAhmaNaguroH = of the Brahmin Guru; anuj~nAM = permission; Adatta = took.

Summary:

When the time to leave Gurukula has arrived, the celestials prayed to vAsudeva - Oh Lord! Completely destroy the wicked; Bringing joy to your own people, clearly exemplify the auspicious attributes of viShNu, concealed by wrong philosophies - thus. Bringing joy to the celestials, the guru of the three worlds took leave from the Brahmin Guru suggesting the end of his studies under the teacher.

ayi svAmin duShTAn damaya damaya vyaktamacirAd

guNAn gUDhAn viShNoH kathaya kathaya svAn pramadayan .

tadA.a.anandaM tanvanniti sumanasAM so.anusaratA-

manuj~nAmAdatta tribhuvanagururbrAhmaNaguroH ..56..

padachChedaH:

ayi svAmin duShTAn damaya damaya vyaktaM acirAt

guNAn gUDhAn viShNoH kathaya kathaya svAn pramadayan.

tadA AnandaM tanvan iti sumanasAM saH anusaratAM

anuj~nAM Adatta tribhuvanaguruH brAhmaNaguroH .

anvayaH:

tadA ayi svAmin duShTAn damaya damaya svAn pramadayan acirAt viShNoH gUDhAn guNAn vyaktaM kathaya kathaya iti anusaratAM sumanasAM AnandaM tanvan tribhuvanaguruH saH brAhmaNaguroH anuj~nAM Adatta

anvayArthaH:

tadA = Then ayi = Oh svAmin = Lord duShTAn = the wicked damaya = destroy damaya = destroy svAn = One’s own people pramadayan = making happy acirAt = soon viShNoH = of viShNu gUDhAn = concealed (by wrong philosophies) guNAn = auspicious attributes vyaktaM = clearly kathaya = exemplify kathaya = exemplify iti = thus anusaratAM = requesting sumanasAM = of the celestials AnandaM = joy tanvan = bringing tribhuvanaguruH = the guru of the three worlds saH = that vAsudeva brAhmaNaguroH = of the Brahmin Guru anuj~nAM = permission Adatta = took.

Summary:

When the time to leave Gurukula has arrived, the celestials prayed to vAsudeva - Oh Lord! Completely destroy the wicked; Bringing joy to your own people, clearly exemplify the auspicious attributes of viShNu, concealed by wrong philosophies - thus. Bringing joy to the celestials, the guru of the three worlds took leave from the Brahmin Guru suggesting the end of his studies under the teacher.

iti shrImatkavikulatilakashrItrivikramanArAyaNapaNDitAchAryasutashrInArAyaNapaNDitAchAryaviracite shrImatsumadhvavijaye mahAkAvye AnandA~Nke tR^itIyaH sargaH .

Here ends the third canto of the shrI sumadhva vijaya mahA kAvya having the mark “Ananda” composed by shrI nArAyaNapaNDitAchArya, the son of the great poet shrI trivikramapaNDitAchArya.

sAxAdathopaniShado vibhuraitareyyAH

pAThacChalena vijane.artharasAn bruvANaH .

adhyApakAya vitatAra vimoxabIjaM

govindabhaktimucitAM gurudaxiNAM saH ..55..

padachChedaH:

sAxAt atha upaniShadaH vibhuH aitareyyAH pAThacChalena vijane artharasAn bruvANaH .

adhyApakAya vitatAra vimoxabIjaM govindabhaktiM ucitAM gurudaxiNAM saH .

anvayaH:

atha saH vibhuH vijane aitareyyAH upaniShadaH pAThacChalena sAxAt artharasAn bruvANaH san adhyApakAya ucitAM vimoxabIjaM govindabhaktiM gurudaxiNAM vitatAra .

anvayArthaH:

atha = Then; saH = that; vibhuH = adept vAsudeva; vijane = in a secluded place; aitareyyAH upaniShadaH = of aitereya upanishat; pAThacChalena = by way of giving lessons; sAxAt = true; artharasAn = the subtle meanings; bruvANaH san = clearly explaning; adhyApakAya = to the teacher; ucitAM = appropritate; vimoxabIjaM = root cause of liberation; govindabhaktiM = devotion towards Govinda; gurudaxiNAM = GurudaxiNa; vitatAra = gave.

Summary:

Later, in a secluded place, the adept vAsudeva, by explaining to his teacher the subtle meanings of the aitareya upanishat, inculcated in him, as an appropriate GurudaxiNa, deep devotion towards Govinda, which is the root cause of liberation.