shrImad aNubhAShyaM-chapter 4 of 4

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shrI hari vAyu gurubhyo namaH

Source: 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 guruH

na 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 chaturtho.adhyAyaH

 

 

1. viShNurbrahma tathA dAtetyevaM nityamupAsanam.h |kAryamApadyapi brahma tena yAtyaparoxatAm.h ||

Sri Vishnu is to be worshipped as Lord of all, one with full auspicious attributes, who fulfils all our wants. This kind of meditation must be practised dailly both by body & mind & even in afflication. Such a pure & steadfast devotion will make everyone to perceive Brahman directly & immediately.

Purport: We have to worship Him as Gunaparipoorna to attain Moksha.2. prArabdhakarmaNo.anyasya GYAnadeva parixayaH |

aniShTasyobhayasyApi sarvasyAnyasya bhogataH ||All the three types of Karma, namely Sanchitha, Agami, & prArabhdha are of the nature of Punya & pApa. After the dawn of Aparoxa jnana, Sanchitha & Agami karmas perish but not the prarabhdha karma. It perishes only after it produces its full consequences. It means Aparoksha jnana has no effect on it, & one has to undergo it. Hence Prarabhdha punya, Prarabhdha papa are two great hindrances for the attainment of Moksha. But they can be mitigated to some extent if one meditates on God with utter devotion. He does it out of compassion which is inexplicable.

3. uttareShUttareShvevaM yAvadvAyuM vimuktigAH |pravishya bhu~njate bhogAMstadantarbahireva vA ||All humans attain liberation only after they cast their bodies. But is the case of Devathas who are eligible enter into their immediate superiors & have their bodies dissolved in them. For example, all devathas enter into Agni, Agni will enter into Indra; Indra into Uma; & and Uma into Rudra. By being either inside or outside of them according to their desert (yogyatha) will be in a higher state of happiness.

This kind of entry into the superiors & the enjoyment of happiness goes on upto the level of Chaturmukha Brahma. Devathas know only happiness & not sorrow.

Purport: Even though according to taratamya, devathas enter into their immediate superiors, ultimately they reach Him only. Sri Lakshmidevi has no Laya & She is eternal.

 

4. vAyurviShNuM pravishyaiva bhogashchaivottarottaram.h |utkramya mAnuShA muktiM yAnti dehaxayAtsurAH ||While all other Devathas enter into Brahma, Brahma attains moksha by entering into Sri Vishnu. Brahma enjoys the pleasures of Moksha different from those of Sri Vishnu. The pleasures of Moksha are graded according to the nature of individuals. The aparoxa jnanis attain moksha with the help of the eternal light seated at the tip of their heart released through the Sushumna nadi after casting away their bodies. But devathas attain moksha, only at the time of Laya after perishing their bodies; & by entering into their immediate superiors.

With this ends the second & third parts of the fourth chapter.

5. archirAdipathA vAyuM prApya tena janArdanam.h |yAntyuttamA narocchAdyA brahmalokAtsahAmunA ||The human beings who do sadhana first reach Vayu, the jeevothama through the path way of Agni (Archiradi); & along with him reach the Sathya loka of Brahma. They reach ultimately Janardhana, the Sarvothama from Sathyaloka through Chaturmukha Brahma. Since the humans reach Janardhana through Chaturmukha Brahma, they are called " Pratheekas " while Devathas reach Janardhana directly & hence they are called as " Apratheekas " .

Purport: Once they reach Paramatma, jnanis will have no birth & samsara & so He is called Janardhana.6. yathAsa~NkalpabhogAshcha chidAnandasharIriNaH |

jagatsR^iShTyAdiviShaye mahAsAmarthyamapyR^ite ||The liberated human beings enjoy joys of their choice independently is not true for it opposes the Vedas. Our Acharya explains that jivas are never independent & have to be dependent on God before & after the liberation. It is to be understood, therefore, that their so called independent enjoyment of joys with the bodies of bliss in mukthi is also under the will of God. And secondly unlike God they do not have the great powers like creating, maintaining & dissolving of the universe.

7. yatheShTashaktimantashcha vinA svAbhAvikottamAn.h |ananyavashagAshchaiva vR^iddhihrAsavivarjitAH ||duHkhAdirahitA nityaM modante.avirataM sukham.h ||In Mukthi, the humans have control over their inferiors, while they themselves are under the control of their superiors. They are untouched from sorrow which emanates by being under the control of their superiors. The bodies of the liberated ones are not made up of the five elements of the nature; but they are full of bliss; & like the human bodies they do not undergo any distortions.

Purport: In this sloka Annanya means Paramatma.8. pUrNapraGYena muninA sarvashAstrArthasa~NgrahaH |kR^ito.ayaMprIyatAM tena paramAtmA ramApatiH ||

Beginning from Chaturmukha Brahma to down below, the happiness is determined by their inherant place is the hierarchy of beings. It means that the enjoyment by the realised is neither equal nor grater with that of Sri Vishnu. They are not touched by sorrow; theirhappiness is eternal without interuption. They are not born again. They remain in the sacred presence of God as His servants enjoying the bliss.

9. namo namo.asheShadoShadUrapUrNaguNAtmane |viri~nchisharvapUrveDyandyAya shrIvarAya te ||

By Sri Poornarajnacharya, who is a saint with complete knowledge of every thing, devoid of defects, this condensation of the entire Brahma Sutra. Sastra called as Srimad Anu Bhashya has been effected. May the Supreme Lord, the consort of Ramaa, be pleased with it.

Thus at the end of the owrk, Sri Madhwa reveals his identity & pays his obeisance once again to God.

iti shrImatkR^iShNa dvaipAyanakR^ita brahmasUtrANubhAShye shrImad AnandatIrtha bhagavatpAdAchArya virachite chaturtho.adhyAyaH

bhAratIramaNamukhyaprANA.ntargata shri 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.