April 8th, 2008
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.
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April 7th, 2008
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.
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April 3rd, 2008
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.
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April 3rd, 2008
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.
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April 3rd, 2008
shrImadAnandatIrthArya mukhanissR^itaM
yuktaM ca sAdhanAdhikyAtsAdhyAdhikyaM surAdiShu .
nAdhikyaM yadi sAdhye syAtprayatnaH sAdhane kutaH ..
yatnashcha dR^iShyate teShAM mahAneva mahAtmanAM .
yatra sAdhanabAhulyaM sAdhyabAhulyamatra ca.
dR^iShTaM niyamato no cenna yatnaM kuryura~njasA - A.V 3.4.4.
The gradation among the liberated can also be inferred by the gradation in the effort that is put in by manuShyAs, devatAs and others in performing the sadhana. They would not engage themselves in performing difficult penances unless they do not receive higher fruits for their actions. No intelligent person would want to work more to get the same fruits.
If there is no difference in the fruits according to the difference in the efforts, then they would not venture into performing acts that require more effort. For example in Vedic rites, they would not perform ashvamedha yAga and be content with agni adhAna only if both were to give the same fruits. No farmer would till a hectare of land when the same results can be achieved only by tilling a yard of land.
One may question - sometimes the tiller of say 100 hectares of land does not get the same results as of the tiller of 10 hectares. This shows that the effort and the fruits are not interrelated. To this we reply. In such special cases the difference is observed because of the lack of or excess of rains. This again depends on his merits and demerits which form a part and parcel of his sadhana (efforts). Therefore, it is incorrect to say that the results are not according to the efforts.
One cannot also argue that there is no evidence for the fact that the devatas perform more sadhana than the humans. There are several scriptures which clearly state this point.
Hence, as there is a difference in the amount of sadhana performed by devatas one should also accept that there is gradation in the amount of bliss they experience in the state of liberation.
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March 21st, 2008
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.
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March 20th, 2008
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.
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March 14th, 2008
shrImadAnandatIrthArya mukhanissR^itaM
tasyeyaM pR^ithivItyAdi pUrvabhAvi vyapexayA ..A.V 3.4.4
Some ask - In the taittirIya shruti passage “yuvA syAt sAdhu yuvAdhyAyakaH AshIShTo baliShTho dhR^iDhiShThaH | tasyevaM pR^ithivI vittasya pUrNA syAt” a person having land belongings and wealth has been mentioned. Such a person can only be a person in Samsara. A liberated one cannot be said to own land and wealth. So, it is not correct to say that this passage talks about the liberated ones.
To this we reply. This passage is talking about a single soul who intially is in bondage and later gets liberated from it. The reference to holding land and wealth is from the samsara state. Therefore there is no inconsistency.
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March 10th, 2008
shrImadAnandatIrthArya mukhanissR^itaM
kutracitkAminaH puMsaH kAmAbhAvAtkvacitkvacit .
indrAdisukhabhogo.astItyanubhUtirhi kupyati
tasmAdamuktasukhagaM tAratamyaM pR^ithak pr^ithak .
uktvA yascheti muktAnAM tAratamyaM sukhe shrutiH .
aheti peshalam ..A.V.. 3.4.4
Some say - in the taittiriya shruti passage ‘saishA.andasya mImAmsA bhavati … te ye shataM mAnuShA AnandAH sa eko manuShyagandharvANAmAnandaH shrotriyasya cAkAmahatasya … te ye shataM prajApaterAnandAH sa eko brahmaNa AnandaH‘ 2.17-20 and the passage “shrotriyo.avR^ijino.akAmahata” the words akAmahata, avR^ijina etc do not refer to a liberated person. Neither do they refer to manushyagandharvAs. But they refer to persons, who do not desire the position of Manushya Gandharvas. Such a person also enjoys bliss equal to that of a Manushya Gandharvas.
To this we reply - If this is so, one who does not desire the position of Indra, but desires some other position might enjoy the bliss equal to that of Indra. But, this is against common sense. Does a person, by merely not desiring the kingdom, get the same enjoyment as that of the king? So, this argument does not hold any waters.
The essence of this episode, therefore, is that though the soul’s intrinsic nature is that of pure bliss, he is not able to realize it because of his desires, anger etc. The more he is able to reduce his desires the more bliss he experiences. There is a definetly a gradation in bliss among different souls in this saMsAra. And there is also gradation of bliss in the state of liberation among different categories of souls.
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March 10th, 2008
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.
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