shrImad aNubhAShyaM-chapter 3 of 4

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shrI hari vAyu gurubhyo namaHSource: 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 tR^itIyo.adhyAyaH

 

1. shubhena karmaNA svargaM nirayaM cha vikarmaNA |mithyAGYAnena cha tamo GYAnenaiva paraM padam.h ||

In the previous chapters, Sri Hari is explained as one with infinity of auspicious attributes & devoid of defects. To reach Sri Hari, who alone can sanction Moksha, is what is required, explained in this chapter. Since, Vairaghya (renunciation), Bhakthi (devotion), Jnana (knowledge) & upAsana are required to reach such a Supreme goal each one is explained in detail in one quarter each.

We have to renounce all Sakama Karmas & practice Nishkama Karmas, & learn under a guru of repute, the right knowledge by forsaking all the other knowledge which is not right. Even if one attains the bliss as in Heaven by Sakama Karmas, that will not last long. By evil deeds, one descends to Hell. The false understanding of God, & the world, will also lead one to darkness. So only through right knowledge, one does reach the Supreme goal.

Here ends the first part of the third chapter.2. yAti tasmAdviraktaH san.h GYAnameva samAshrayet.h |sarvAvasthAprerakashcha sarvarUpeShvabhedavAn.h ||After renouncing all that matters in samsara; one has to develop devotion (bhakthi) of the highest order towards God. Bhakthi consists of knowing the greatness in every one of His deeds & inculcating love for Him that never diminishes. To develop such a strong & steadfast love knowledge of His deeds becomes imperative. Develop complete detachment from the transient things by acquiring the correct knowledge through Sastra which alone leads one to Aparoksha jnana. So resort to such a knowledge that the Supreme controller is present in every jiva; & by granting the three states of consciousness, viz, wakeful state, dream state, deep sleep state each one fulfills their desires according to one's own yogyatha. That supreme Lord who actuates all states through different forms like Vishva, Taijasa, praajna, Turya are identical with one differences among them what so ever.

All manifestations are due to His different energies. He is the complete who & the actuator.3. sarvadesheShu kAleShu sa ekaH parameshvaraH |

tadbhaktitAratamyena tAratamyaM vimuktigam.h ||God abides in every country, place & time without any difference & is full of jnana, bliss & compassion. Countries may differ, time may vary but the indwelling God is always one & He is Supreme to all. When then is there gradation in liberation among the jivas? Owing to the gradation in Bhakthi towards the Almighty, there is the resulting gradation is liberation. He is not partial but compassionate to all. We have to worship Him with the Mahathma jnAna that He is the Lord of His consort Lakshmi, He is the bestower of Mukthi, & He is the Lord Supreme for all.

4. sacchidAnanda Atmeti mAnuShaistu sureshvaraiH |yathAkramaM bahuguNairbrahmANA tvakhilairguNaiH ||He should be meditated upon by men with great devotion after being initiated by a Guru thus- that He is the Atman is every body & devoid of defects; that He is pure consciousness, that He is full of bliss; that He protects every one by various ways. All men who seek liberation in accordance with their status, have to meditate upon Him as said above.

Chaturmukha Brahma meditates on ALL HIS auspicious attributes, while Devathas meditate upon Him on many of His attributes.5. upAsyaH sarvavedaishchasarvairapi yathAbalam.h |

GYeyo viShNurvisheShastu GYAne syAduttarottaram.h ||Beginning with the souls & ending with Chaturmukha Brahma, according to their measure of ability, Vishnu should be known through the Vedas by listening, meditation, contemplation & by all the other ways of sAdhana. In accordance with the place & nature of an individual there will be differences in knowledge. Since there appears to be hierarchy in the Sadhanas, in Aparoksha Jnana & in ultimate Mukthi there is hierarchy.

6. sarvai.api puruShArthAH syurGYAnAdeva na saMshayaH |na lipyate GYAnavAMshcha sarvadoShairapi kvachit.h ||Devathas who are of higher nature attain Moksha through Jnana alone. They got the other PurushArthas viz... Dharma, Artha & Kama also through Jnana. This is undoubtedly true. An Aparoxa Jnaani (man of Knowledge) realises all his aspirations through knowledge, & is not affected by evil anywhere. He after God's vision, the good or evil deeds he does will certainly affect the happiness that he gets in Moksha, while it is not so in the case of Devathas.

7. guNadoShaiH sukhasyApi vR^iddhihrAsau vimuktigau |nR^iNAM surANAM muktau tu sukhaM kL^iptaM yathAkramam.h ||Even though an Aparoxa jnaani is not affected by virtuous or evil deeds he does, it is important that he does only good things, since good things will enchance his happiness, & evil deeds will curtail his happiness in Moksha. This rule does not apply to the devathas. Their bliss is unflinching. All the fruits of our Subha Karmas are accepted by TathvAbhimana Devathad A & the fruits of evil deeds are rejected by them.

All Devathas follow the Varna Ashrama Dharmas, & A it is not so among men. If followed by any one & he embraces sannyasa he is venerated. In liberation, the happiness of men & Devathas is determined by their inherant place in hierarchy.

iti shrImatkR^iShNa dvaipAyanakR^ita brahmasUtrANubhAShye shrImad AnandatIrtha bhagavatpAdAchArya virachite tR^itIyo.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.