shrImad aNubhAShyaM-chapter 2 of 4

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shrI hari vAyu gurubhyo namahaSource: Sri Jagadguru Madhwacharya's Srimad Anu BhashyaM. Text with commentary in English & Purport as revealed in Tattva Manjari by Sri Raghavendra Theertharu)

Published by Sri Madhwacharya Seva Sangha Trust (Regd)Chennai- 600078 June 3, 2000 brahmaantaa guravaH sAkShAt iShTaM daivaM shriyaH patiH |

AchAryAH shrImad AchAryAH santu me janma janmani ||nityaanitya jagat.h dhAtre nityAya GYaanamUrtaye |pUrNAnandAya haraye sarva yaGYa bhuje namaH ||yasmAt.h brahmendra rudrAdi devatAnAM shriyo.api cha |

GYAnasphUrtiH sadA tasmai harayegurave namaH ||abhramam bhaN^ga rahitam ajadam vimalaM sadA |Anandatiirtha matulaM bhaje tApatrayApaham ||

na mAdhava samo dEvo na cha madhva samo guruHna tadvAkya samam sAstram brahmAnDe nAsti kinchana " yasya trINyuditAni vedavachane rUpANi divyAnyalam.h |

baT.htaddarshatamitthameva nihitaM devasya bhargo mahat.h |vAyorAmavachonayaM prathamakaM pR^ixo dvitIyaM vapuH |madhvoyattu tR^itIyakaM kR^itamidaM bhAshhyaM harau tenahi

 

ApAda mouLi paryaMtaM guruNAM AkR^itiM smaret.h |tena vignAH praNashyaMti siddhyanti cha manorathAH ||pR^ithvI manDala madhyasthAH puurNa bodha matAnugAH |vaiShNavA viShNu hR^idayAs tAn namasye guruun mama ||

shrImad AnandatIrtha bhagavatpAdAchArya virachite brahmasUtrANubhAShye dvitIyo.adhyAyaH

 

 

1. shrautasmR^itiviruddhatvAt.h smR^itayo na guNAn.h hareH |

niSheddhu shaknuyurvedA nityatvAnmAnamuttamam.h ||The independent nature & Supremacy of Sri Hari are in accordance with the Sruti. Smruthis like Saiva Purana & Sankhya Sastra which attribute Supremacy to Siva can not be taken as pramanas since they are contradicting the Vedas & Pancharatra which constitute the highest source of knowledge. The Vedas are eternal & since they are Apourusheya i.e. not written by any person. They are considered as sacred & prime Pramanas. Unlike Vedas, the Saiva Puranas were written by persons; & are not eternal. Hence they can not negate the qualities of shrI Hari.

Purport: Covers 1 & 2 Adhikaranas. The eternity of the Vedas is not like of Akasha. In every Kalpa when they arise afresh, they are identical with preceding one. In this sense, they are eternal.

 

2. devatAvachanAdApo vadantItyAdikaM vachaH |

nAyuktavAdyasannaiva kAraNaM dR^ishyate kvachit.h ||

 

In Sacred & authenticated Vedas there are some statements such as- the earth says, - the waters converse which are beyond the experience of humans. The question here is, how can Vedas be taken as Pramanas when they mention that inanimate entities also could speak? The apparent meaning should not be taken. When its underlying meaning should not be taken. When its underlying meaning is read namely the presiding deity of earth says, the presiding deity of water says, it makes sense.

When the sentences in the Vedas thus interpreted there will be no contradiction. No where it is said that non existence (Abhava) can be the cause.

Purport: (3 & 4 Adhikaranas).

 

3. asajjIvapradhAnAdi shabdA brahmaiva nAparam.h |

vadanti kAraNatvena kvApi pUrNaguNo hariH ||

 

The protagonists of Charvaka, Sankhya, Boudha systems believe that asat (non being) or Prakrithi is the cause of this world. But when one examines their context in the Vedas they throw light on their meaning, that the words such as Asat & Prakrithi also refer to Him as Jagathkarana & the words i.e. asat, jiva, prakrithi cannot be the cause.

Purport: 5th Adhikarana. The identity or Abheda of Jiva with Brahman is ruled out since He is full of auspicious qualities.

 

4. svAtantryAtsarvakartR^itvAnnAyuktaM tadvadechChutiH |

bhrAntimUlatayA sarva samayAnAmayuktitaH ||

 

Sri Vedavyasa's system alone proclaims that Sri Hari is independent & the doer of all, & other systems like Charvaka, Sankhya are alien to the Vedic system, since this system does not declare anything without reason. All other systems of thought are bereft of reason being founded on error.

So, the Vedas which describe Sri Hari as the Creator of this Universe; & the Pancharathra Smruthis that delineate Hari with full of auspicious qualities alone would quality to be the Pramanas.

Here ends the second part of the second chapter.

Purport: 6 to 11 Adhikaranas.

 

5. na tadvirodhAdvachanaM vaidikaM sha~NkayatAM vrajet.h |

AkAshAdi samastaM cha tajjaM tenaiva lIyate ||

 

The systems like Charvaka, Sankhya, Boudha etc are misleading the people with words like truth, non violence (ahimsa), peace, justice. By using these words, the testimony of the vedas cannot be questioned. The vedic system is ancient, eternal & to follow the principles enunciated there in, with unwavering faith is the only way to the well being of one & all.

Entities like Akasa, Pancha Bhuthas, its Abhimana Devathas & the entire Universe which came into being from Vishnu will come to an end at the time of final deluge (Pralaya) & enter Him.

6. so.anutpattilayaH kartA jIvastadvashagaH sadA |

sadA.a.abhAso hariH sarvarUpeShvapi samaH sadA ||

Sri Hari has no beginning & end, no origin & dissolution. He is the maker of all. Even Rudra known for distruction cannot do so independently. He does so with the grace of Sri Hari. The Jiva (individual self) is under His control for ever & it is His prathibimba (reflection). Hari is same & equal in all His avatharas although the Mathsya & Kurma avatharas look different form one another. He is perfect & has no self contradictions.

With this the third quarter of second chapter ends where Sri Vishnu's superiority over all others is testified.

Purport: 10 to 19 Adhikaranas. The difference among reflections is due to Jiva Swaroopa, while Paramatma is equal in all His roopas.

 

7. mukhyaprANashchendriyANi dehashchaiva tadudbhavaH |

mukhyaprANavashe sarvaM sa viShNorvashagaH sadA ||Mukhya Prana (the principal Prana) the eleven senses & the body made up of five elements arise from Sri Hari. The entire world & devathas are under the control of Mukhya Prana & Mukhya Prana, the most beloved of Him, is under Sri Hari's control. This suggests Sri Hari's Sarvothamavathava (Superiority over all /0 & Sri Mukhya Prana's Jeevothmavathava (Superiority among all souls).

8. sarvadoShojJhitastasmAdbhagavAn.h puruShottamaH |uktA guNAshchAviruddhAstasya vedena sarvashaH ||Thus far the contradictions arose from the other systems have been refuted & established that Purushothama who is free from all flaws is the doer of all with His six opulences. It means He is far superior to Sri Mahalakshmi & Chaturmukha Brahma is having infinity of auspicious attributes. All the attributes declared by the vedas are not contradictory in every way.

Here the fourth part of second chapter ends.iti shrImatkR^iShNa dvaipAyanakR^ita brahmasUtrANubhAShye shrImad AnandatIrtha bhagavatpAdAchArya virachite dvitIyo.adhyAyaH

 

bhAratIramaNamukhyaprANA.ntargata shrii kR^iShNArpanamastu

-- parameshvara bhaktirnAma niravadhika ananta anavadya kalyANaguNatva GYAnapUrvakaHsvAtmAtmIya samasta vastubhyo aneka guNAdhiko antarAya sahasrenApya

pratibaddo nirantara premapravAhaH (jiGYAsAdhikaraNam.h, a verse from Sriman Nyaya Sudha)(Meaning from Srimad Bhagawad Gita (The song Olympian) by Sri G V Nadgauda.[Devotion to Lord] (bhakthi) is the invariable & continuous flow of ardent

affection to God, undettered by varied frustrations in life, [excelling the attachment to self, our kindred & other lovable assets] (vairagya), reinforced by [sound knowledge] (jnAna) & solid conviction of His glory &

greatness, as the sole independent Power, the abode of all auspicious attributes, free from foibles. As such, it differs from blind belief & selfish live. It should be founded on an unshakable intellectual &

emotional conviction in the Majesty of the Lord- as the embodiment of all spiritual excellences.