Srimad Vishnangri nishtarti ati guna gurutama Srimad AnandaTirtha trailoka acharya padod
jvalajvala lasat pantu asman punantu |
Vaacham yetra pranetri Tribhuvan mahita Sharada Sharadendu jytosana bhadrasmita Shri
davalita kakuba premabharam bha bhara || 1
This is a shloka describing the dust of the feet of SriMadacharya.
Srimad Vishnangri nishtarti – One who has most faithful/belief in Sri Laxmi Vishnu
jvalajvala lasat – SriMadacharya’s feet are compared to shinning lotus
A normal lotus, blooms in sunlight and withers when the sun sets. The lotus feet of SriMadacharya are however always in bloom and effulgent
TraiLoka acharya – Guru for all three worlds.
Three worlds means bhu, swarga and patala. In another sense triloka means this loka , the
lokas up and the lokas down (so 14 lokas in total).
He is acharya for all the 14 lokas everyone below Brahma Devaru and Saraswathi Devaru
Acharya – one who leads by example, SuMadhvaVijaya has a chapter which describes the activites of SriMadacharya, he used to get up during arunodaya kala, do snana, anikha, japa and be ready.
Ati Guna – 32 lakshanas sharira
asman punantu –
Vacham yetra pranetri Tribhuvan mahita Sharada Sharadendu –
Sharda devi who is worshipped by all the 3 worlds is present in the dust of lotus feet,
SriMadacharya in MahaBharata Tatpariya Nirnaya mentions that Rudra, Sesha, Garuda and devotees below
pray to Bharati devi to grace them with the meanings of the Shastras
Sharada Sharadendu jytosana – Sharda devi’s smile is compared to the autumn moon
bhadrasmita shri – Sharda Devi’s smile gives us assurance
dhavalita kakubha – in a particle of dust of SriMadacharya’s feet
premabharam bhabhara – placing full love and trust
UkanTHa akunTHa kolaHala jala vidita jasra sewanuvruddHa
Praadnyath madnynna DHootaam andhatamasa sumano mouli ratnavaleerraam
BHAktyudre kaavagaaDha PraGhatana SaGhataath Kara sangharsya maaN
Praanthh PraagryaanGhryo Peetho TiTHA kana ka ranja Pinjraha Ranjitaashaah ||2
This shloka tells about how the Gods are eager to please Mukhya Prana devaru
There is a lot of commotion in the palace, of Mukhya Prana; the gods headed by Garuda, Sesha, Rudra, Indra. The Gods are eager to come first to pay their respects to MukhyaPrana.
Their devotion is evident from the fact that they hold Anandatirtha’s feet firmly, the scraping of the crowns against the pedestal of SriMadacharya creates gold dust. The redness of SriMadacharyas feet and the gold dust creates a unique pinjara (mix of red and yellow) colour.
Andha tamas – blind hell, the worst hell; was brought to light by Srimadacharya, the fact that there are levels of hell, levels of heaven; this hierarchy of hell’s, heavens and even in Moksha is totally unique. Every other philosophy at some point or other exhibit characteristics of advaita. Tattvavada is also called as “non compromising dualism”
Andah tamas is linked to avidya. The following Upanishad quote mentions the link between andah tamas and avidya.
Ishavasya Upanishad 1.1.9
andham tamah pravisanti ye’vidyamupasate |
tato bhuya iva te tamo ya u vidyayam ratah || 9
andham tamah = relentless, blinding darkness; pravisanti = enter into, obtain; ye = those who; avidyam = with incorrect understanding, having failed to grasp correctly; upasate = worship, meditate upon; tatah = and then, than that; bhuyah = greater; iva = undoubtedly; te = they, those who; tamah = darkness; ya = who; u = but; vidyayam = proper knowledge; ratah = engaged in, devoted to.
Those who worship [Visnu or others] with false understanding enter dense, unrelenting darkness; to a greater darkness than that go they, who are merely devoted to the correct understanding (but do not care to criticize incorrect understanding).
We may say, therefore, that “a great responsibility rests with him who knows; he is bound to teach others, [else] his lot is even worse than those of the ignorant.” [SCV11]
Not only is it the case that one must condemn false knowledge in order to avoid the greater suffering that would ensue if one did not, but one must also do so because the two things, correct understanding and condemnation of incorrect understanding, each have their own separate result that one should seek
janmAdhivyAdhyupAdhipratihativirahaprApakANAM guNAnAm.h |
agryANAM arpakANAM chiramuditachidAna.nda sa.ndohadAnAm.h |
eteshhAmeshadoshha pramushhitamanasAM dveshhiNAM dUshhakANAm.h |
daityAnAmArthima.ndhe tamasi vidadhatAM sa.nstavenAsmi shaktaH || 3||
Here Sri Trivikrama Panditacharya does a reality check; he ensures that he is in control of his ego. He praises SriMadAcharya as well as he criticizes himself (sva ahankara khanda ).
In this shloka, Trivikrama Panditacharya praises SriMadacharya and expresses his inability to praise the dust of SriMadacharaya’s feet
nasmi shaktaHa – I am incapable of full praising the dust of SriMadAcharya’s feet
The qualities are such that I’m incapable of fully praising them.
What are the qualities?
Janma Adhi Vyadhi Upadhi – Cycle of Birth, mental problems, physical problems, the causes
pratihati – obstacles
Virah prapakanaam – to put an end to . Putting a full stop. [Virah – End]
It puts an immediate end, to the cycle of birth; mental issues; physical issues .
agryANAM gunanam arpakANAM -#1 Those who surrender to them
#2 Giver of Guna’s [Gynana Bhakti Vairagya]
chiramuditachid Ana.nda sa.ndohadAnAm.h – Giver of Ultimate Gynana and Bliss [ Moksha ]
eta eshham – [Trivikrama Panditacharya]
eteshhAmeshadoshha pramushhitamanasAM dveshhiNAM dUshhakANAm.h |
daityAnAmArthima.ndhe tamasi vidadhatAM – sends the daityas who pollute the mind to AndhaTamas.
Asya Vishkartru Kamam Kaii maia Kalushe ssminJane gnyaanaMaargan1
Vandyam Chandrendra Rudrendta DHUMani Phani Vayo Naya kaDyai rihaDHYA
MaDHVA KHYam Mantra ssiDham Kimuta KruIavalo Mantlassyaavatafam
Paataaram PaaramesHTYM Padama Pa vipudaha Praplu raapum no Punsaam ||4
Asya Avishkartru Kamam – Asya- Vayu Devaru
Vayu Devaru has to invent a path; For what ?
gnyana Margam – Path to Knowledge; For whom?
kalimana kalushe asmin Jane – For all the people who are affected by kali.
kalibala – agnyana & avidya
agnyana – resistance to knowledge
avidya – wrong knowledge
kalimana kalushe – the way kali pollutes the mind is agnyana and avidya
To give lethargy to understand the correct concepts and understand all the wrong concepts. – This is very much prevalent in today’s world when people don’t know much about SriMadBhagvatam, but they know each and every movie and all the lyrics of the latest songs.
Sri Hari is beyond everything; Sri MahaLaxmi, Sri Brahma Devaru & SriMadAnanda Tirtha form part of the Parashukla traya (ultra pure trio). kali cannot touch the parashukla trayaru; Sarva Moola is a form of Srimadacharya. Hence just keeping Sarvamoola grantha’s in the house will eleminate the effect of kali
Who are the Gods listed out here that have been affected by kali.?
Chandrendra Rudrendta DHUMani Phani Vayo Naya – Chandra, Indra, Rudra, DhyuMani – Surya, Phani – Serpent, Vayo Nayaka – King among birds – Garuda
Chandra, Indra, Rudra, Surya, Sesha, Garuda have all felt the effect of kali.
Chandra – Had a child with his Guru’s wife
Indra – has been proud of his strength plenty of times
Rudra – has also felt the influence of kali; opposing Sri Rama at time of death of ravana, as Ashwattama and other incidents as well.
Surya – To reduce excess punya obtained by Surya, he was born as Karna was under the sway of Duryodhana
Sesha – To reduce the excess punya gathered by Sesha Devaru during Ramayana as Lakshmana, the following instances were created to reduce Sesha Devaru’s punya.
The way to reduce punya is to think that they are greater than Hari-Vayu. The following incidents demonstrate when it has happened
1. Sesha Devaru has argued with Vayu devaru for supremacy (See Venkatesh Kalayana in Bhavisyottara Purana)
2. He has argued with Sri Krishna during Subhadra’s marraige.
3. He has taught Gada Yuddha to Bheemsena Devaru. ( Balarama has shukla keshi Paramatma roopa in him, so no dharma lopa from Bheemsena Devaru’s side)
4. He has suspected Sri Krishna during Symantaka mani episode.
* Sesha Devaru is an top notch devotee. These are the only times he has slipped.
Garuda – once felt that Sri Hari is great because of him. He thought that he could carry around Sri Hari. Shri Hari calls Garuda and places his little finger on him. Garuda cannot bear the weight and falls unconcious. He realizes that Sri Hari gives him the strength to carry Sri Hari around, without that he cannot bear the weight of even Sri Hari’s little finger.
All the God’s except the parashulka trayaru have had the effect of kali. Hence they pray to SriMadAcharya to grace them, since by SriMadAcharya’s grace kali cannot affect them in anyway.
The God’s pray that even for a second they don’t want to divert from Sri Hari Bhakti.
mantra sidhham – SriMadAcharya has mantra siddhi – There are multiple instances when SriMadAcharya demonstrates this siddhi.
On one occasion, SriMadAcharya met a Shudra King who was propogating that the Vedas are false, because there is a RigVeda mantra when uttered should a seed should sprout. The King chanted the mantra and nothing happened and tried to validate his point. SriMadAcharya points out that the mantra must be recited by a person who has the siddhi and chants the mantra and lo! the seed sprouted, grew, bore flowers and fruits; right before their very eyes.
* A common example I give for mantra siddhi is singing. Just because you have the notes and lyrics doesn’t mean one can sing. Similarly just because you can read the mantra doesn’t mean anything can happen.
Sri Vadiraja in Yukti Malika mentions 32 riks in the Vedas, where SriMadAcharya is mentioned. Ballitha Sukta is not the only place.
As per Balitha sukta from Rig-Veda (1.141.1-5), Lord Hanuman is told to be an incarnation of Lord Vayu whose second and third incarnations are told to be Bhimasena and Sripad Madhva (yadImanupradivO madhva AdhavE guhasantham.h maatarishvaa mathaayatI) in the same sukta.
Udyad Wdyud Prachandaam Nija vchi nikhan, Vyapta Iokaavakasho
BiBtiRIdbheemo Bhuje yo EHYDita dinakaraa BHANGa DaDHYA Prakande
Vaerp DHArya GADAgrya mayamlha sumatlm Vayu devo vidadHYA
DadHYAt Magnyaana neta yetl vata mahito Ehoomi bhooshaa hlanirme //5
This shloka describes Bheema avtara and mentions that Srimadacharya has descended from the Bheema avataara.
The Moksha Parva of Mahabharata mentions that Bheemsena Devaru’s sharira fell down. SriMadAcharya tells us that Bheemsena’s sharira was kept and with that sharira he took SriMadAcharyas avataara.
* There are different schools of thought; some claim that SriMadAcharya descended from Hanuman roopa, some from Bheema roopa. Whatever the direction of thought; for Vayu Devaru there is no difference between moola roopa and avataara roopas; unlike other deities below him. This difference of opinion is again academical, and of no real consequence.
* SriMadAcharya mentions that, Devatas can accept all four ashramas at the same time. Ex. Dhruva raja got Vasudeva mantra deekshe before upanayna, but since he is a devate and have all four ashramas at the same time, there is no lopa. Similarly SriMadAcharya, from Bheemsena Devara’s shareera also is fine.
Bheema – bruthaa maaha pramanani yasa saha Bheema – One who is conversant in all shastras.
The shoulder ornaments of Bheema are so bright that they look like the sun. The mace of Bheema is so wonderful, it could be lifted only by a true veera.
Nowhere in any avataara has any incident happened where Vayu’s gadha has been hurt or stopped or ineffective. Vayu is the abhimana devata for Sri Hari’s Gadha.
King Mandhata, after pleasing Vayu by penance he requested Vayu to hand him his mace. After his lifetime, he deposited the mace in Bindu Sarovar. After Kandhava vana was burnt and the asura Maya was spared, he brought back the mace for Bheema and the Devadutta shanka for Arjuna.
Veeryo dharyam – Only a true hero or Veera could carry such a mace.
Samsaaro Taapa Nitty0 Pashamada sadaya Snehaha Sambupoom
PtvDYAD vlDNYAna VadDYAD DwitimaNi Kiranaa SreNi sampoon*TaSH Has
SriVatsasn KaDHI Vaso Chile tara saralah srimad ananda ihtha
KSHE mambho Dhirvi BHindya DBHava dana Bhimatam Bhoorime Bhootihaetuhu //6 //
In this shloka, SriMadAcharya is compared to the milky ocean, which was churned to get all the precious jewels.
Samasara uTaapa – Unbearable sufferings and heat of the samsara
Aadhyatmika, AadiBautika, AadiDevika – These are the 3 tapa; hence the word tapatraya.
Once can hope to cross this only by the grace of SriMadAcharya.
Nitya Pashamada – daily experiencing (or always experiencing)
Prodyad Vidyad – Shining Vidya
PtvDYAD vlDNYAna VadDYAD – Sri Trivikrama Panditacharya has seen Anu Bhasya being dictated four chapters simultaneously.
sneha hasa ambu pura – filled with sneha or motherly feeling
SriMadAcharya always recommends his devotees for Mukti in front of Shri Hari, although it does not benefit him in any way; out of mercy and motherly feeling he wishes the best and ensures that his devotees reach moksha and the best state.
You are the brahma in the next kalpa. (Bhavi Brahma) There are multiple references to support this.
Anjaneya Ashtotra – Om Bhavishya Chaturannaya Namaha !
In Ramayana, there are several shlokas that mention this.
You are the flag of the Vedas, for the satwik souls.
The next shlokas tell what happens to the saatvik souls who follow SriMadAcharya and what happens to those who oppose SriMadAcharya.
mUrdhanyEShO&MjalirmE dRuDhataramiha tE badhyatE baMdhapASacChEtrE
dAtrE suKAnAM Bajati Buvi BaviShyadvidhAtrE dyuBartrE |
atyaMtaM saMtataM tvaM pradiSa padayugE haMta saMtApaBAjAmasmAkaM
BaktimEkAM Bagavata uta tE mAdhavasyAtha vAyOH || 7 ||
mUrdhani yEShOM anjalirmE dRuDhatara miha –
I join my hands firmly and place it above my head standing and do Sashtanga pranama as well – This is a mudra which denotes total surrender. The head is the highest and most important organ, placing hands above that; indicates that I place you over and above me.
bhadyate bandha pasha chetre – release me from this bondage of this world/samsara. If our hands are tied, who can release us ? One whose hands are not tied. Vayu Devaru is never tied down; so he is the best person to release us from this bondage.
bandha pasha chetre – linga deha bhanga satvik(removed through viraja nadi snana)/rajasik (hoonkar of Vayu Devaru)/tamasik (Gada prahara of Vayu Devaru)
Bajati suKAnAM dAtre – You give happiness/sukha to those who worship you
Bajati buvi suKAnAm dAtre – After Linga Deha bhanga only those who worshipped you, experience happiness
BaviShyad vidhAtrE – bhavishya Brahma
dyu BartrE – (dyu)Bharati Devi’s Husband
atyaNtam saNtataM padayUge EkAM Bhaktim mAdhavasyAtha vAyOH – please grant me a lot of single minded devotion to Sri Krishna always.
atyaNtam saNtataM – always and until the end
tvam padayUge – I did’nt understand you before; but atleast I understood now
saMtApa BAjAm – You remove the worries and pain of samsaram
mAdhavasyAtha vAyOH tE – Please grant Bhakti in Sri Hari and you.
*Normal bondage will reduce strength over time, but Samsara never reduces also nobody else can free us except Sri Mukhyaprana onwards hence it is called bandha pasha
Shlokas 8-12 to be done
kShuramuKamuKaraiH pakShiBirvikShatAMgAn |
upajihatE vajrakalpA jalUkAH || 13 ||
haters of Sri Hari Vayu are thrown into Andham Tamas – blind hell (worst hell)
kShut^kShAmAn – They are left to be extremely hungry until they are reduced to just bones
rUkSha rakShOra – terrible rakshasas then come
daKara naKara – with their teeth and nail
kShuNNa vikShOBitAkShAn – gorge out eyes and eat
AmagnAn aNdhakUpE – Then they are thrown into a bottomless well where it is pitch dark
kShura muKa muKaraiH – while falling their flesh is torn apart by
pakShi BirvikShatAMgAn – birds whose beaks are as sharp as swords
pUya AsRuNg mUtra viShThA – a river of malla blood and piss (there is a river like this called Vaitarani on the way to Yamaloka)
kRumi kula kalilE – filled with worms
tat^kShaNa kShipta SaktyAdy astra vrAtARditAMstvaddviSha – The dootas immidiately throw astras and weapons on them
vajrakalpA jalUkAH – the worms are strong as diamond and eat away at the flesh
* Shastras give examples of hell and their punishments; just like a doctor gives advice of the worst case scenarios to patients.
These are the punishments meted out to Sri Hari Vayu dvesharus
mAtarmE mAtariSvan pitaratulagurO BrAtariShTAptabaMdhO
svAmin sarvAMtarAtmannajara jarayitarjanmamRutyAmayAnAm |
gOviMdE dEhi BaktiM Bavati cha BagavannUrjitAM nirnimittAM
nirvyAjAM niSchalAM sadguNagaNabRuhatIM SASvatImASu dEva || 14 ||
mAtah – mother
mAtah mE mAtariSvan
pitaha mE mAtariSvan
atula gurO mE mAtariSvan
BrAtaha mE mAtariSvan
iShTA Apta mE mAtariSvan
baNdho mE mAtariSvan
svAmin mE mAtariSvan
sarvAntarAtman me mAtariSvan
Sri Trivikrama Panditacharya says Mukhya Prana is like a mother; inspite of all our mistakes she comes to us the moment we call her
We should call Vayu Devaru like a child calling his/her mother. Just like mother protects us in her womb; Vayu devaru protects us.
Just like mother gives us birth; Vayu devaru also gives us birth by granting us Sri Hari Bhakti
mAtariSvan – mAtari shvayati iti mAtariSvan – One who has seven mothers
Vayu Devaru is said to have seven mothers- Rig Veda, Yajur Veda,
Sam Veda, Atharva, Itihas (Moola Ramayana & Mahabharata), Purana and Panchratra Agama
Ballitha Sukta calls Vayu Devaru as Sapta matreshu – because Vayu Devaru always does dhyana of these seven
pitaha -durMargat udrate sanmarga stapithanam – In pratah sanklapa gadyam, Sri Raghavendra swamy explains that one who puts us in the right marga from the wrong marga is called Pitaha
Since Vayu Devaru does this for us he is called Pitaha. There are many instances in which Vayu Devaru has guided peole from the wrong direction
Ex. Hanuman reminded Sugreeva when he forgot his promise to Sri Rama
atula gurO – There is no Guru who can compare to you even in Devaloka. Because even for Virija nadi snana, Vayu devaru will teach us first and then there is the snana.
‘gu’ shabdastu aNdhakAraH syAt.h ‘ru’ shabdaH tannirodhakaH| aNdhakAra niroghitvAt.h ‘guru’ rityabhidhIyate ||
The term ‘Guru’ in sanskrit means one who dispels doubts & darkness in the minds of those in pursuit of Shastric studies and desirous of attaining God’s grace.
asamashyo samshya chit gururotha mani dihi-Guru is one who does not have any doubts and one who can clarify all doubts
BrAtaha – Vayu Devaru is called our Elder brother; because he is always looking out for us in all aspects
iShTa – One who does whatever we want,
Aptaha baNdho – One who does without asking
sVamin – Our swamy; as long as we do bhakti he will ensure we will have whatever we need
sarVa antar Atman – You reside inside everybody.
Ajar jara – you don’t have muppu
itar janma mRutyu – whoever does bhakti in you, you resolve the issues of birth ( moksha ), death (apamrytu) and diseases
gOviNdE cha Bavati BaktiM – Please grant us Bhakti in Govinda !
The definition of Bhakti is
ashu Bhakti dehi – give me Bhakti immidiately
UrjitAM Bhakti dehi – ever increasing Bhakti
nirnimittAM Bhakti dehi – Bhakti without any personal attachements
nirvyAjAM – bhakti without attachments (vyAjaM- dambika)
niSchalAM bhakti dehi – unshakable bhakti (not changing)
sad guNa gaNa bRuhatIM – Bhakti should be heavy; filled with sadgUNsa
SASvatIm bhakti – even after moksha the bhakti should be present in Sri Hari Vayu
viShNOratyuttamatvAdaKilaguNagaNaistatra BaktiM gariShThAmASliShTE
SrIdharAByAmamumatha parivArAtmanA sEvakEShu |
yaH saMdhattE viriMchaSvasanavihagapAnaMtarudrEMdrapUrvEShvAdhyAyaMstAratamyaM
sphuTamavati sadA vAyurasmadgurustam || 15 ||
The previous shloka talked about the nature of Bhakti; this shloka tells us that Sri Hari will grace us only if we learn the Taratamya gynana
aKila guNa gaNa viShNOratyuttama – Vishnu is Sarvothamma with full Gunas
tatra gariShTham BhatiM – greatest bhakti
SridharAbya ashlishte – With Laxmi Devaru
parivArAtman – with his family
sEvakEshu – worshipped by
viriNcha – Brahma Devaru
Svasana – Vayu
vihagapa – Garuda
tAratamya iti sandhante – who worships with such Taratamya gynana
tam Asmad vAyuguru sadA – such a devotee is always protected by Vayu devaru
Yama Devaru tells his Yamadootas not to go to house which is protected by Sri Hari’s Gada(mace). Do we have a mace in our house? Vayu Devaru is the abhimana devate for Sri Hari’s mace. Hence if we are protected by Vayu Devaru; Yamadootaru will not come near us.
* I did’nt get a good translation for reference below but I’ve posting the correct portion
Śrīmad Bhāgavatam 6.3.27
ye sādhavaḥ samadṛśo bhagavat–prapannāḥ
tān nopasīdata harer gadayābhiguptān
naiṣāḿ vayaḿ na ca vayaḥ prabhavāma daṇḍe
In effect, Yamarāja warned his servants, “My dear servants, despite what you may have done previously to disturb the devotees, henceforward you should stop. The actions of devotees who have surrendered unto the lotus feet of the Lord and who constantly chant the holy name of the Lord are praised by the demigods and the residents of Siddhaloka. Those devotees are so respectable and exalted that Lord Viṣṇu personally protects them with the club in His hand. Therefore do not disturb the devotees any further.”
A brief introduction to Taratamya Gyana : Taratamya Gynana is extremely important. Without that no further progress in spiritual is possible. Devatas actually enact Leelas just to show Taratamya. Contrary to the preaching of advaitis the upanishads do not preach advaita. A few examples where the Tartamaya is explicitly mentioned. This is the best translation I got, learned readers should forgive any mistakes.
Ananda Valli of Taittiriya Upanishad
आशिष्ठो दृढिष्ठो बलिष्ठः
तस्येयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात्
3. Suppose a youth, a good youth, learned in the sacred lore, promptest in action, steadiest in heart, strongest in body, — suppose his is all this earth of wealth.
स एको मानुष आनन्दः
This is one human bliss.
ते ये शतं मानुषा आनन्दाः
4. What is a hundred times the human bliss,
स एको मनुष्यगन्धर्वाणामानन्दः
that is one bliss of human fairies (gandharvas),
as also of the man versed in the Vedas (one who has heard),
not smitten by passion.
ते ये शतं मनुष्यगन्धर्वाणामानन्दाः
5. What is a hundred times the bliss of human fairies,
स एको देवगन्धर्वाणामानन्दः श्रोत्रियस्य चाकामहतस्य
that is one bliss of celestial fairies(deva-gandharvas), as also of the man versed in the Vedas, not smitten by passion.
* Please note there is a difference in Gandharvas itself manushya Gandharva and Devata Gandharva
ते ये शतं देवगन्धर्वाणामानन्दाः
स एकः पितृणां चिरलोकलोकानामानन्दः
6. What is a hundred times the bliss of the celestial fairies, that is one bliss of the Pitris (forefathers, ancestors) who dwell in the long-enduring world, as also of the man versed in the Vedas, not smitten by passion.
ते ये शतं पितृणां चिरलोकलोकानामानन्दाः
स एक आजानजानां देवानामानन्दः
7. What is a hundred times the bliss of the Pitris (ancestors) who dwell in the long-enduring world, that is one bliss of the Devas born in the Ajana, as also of the man versed in the Vedas, not smitten by passion.
ते ये शतं आजानजानां देवानामानन्दाः
स एकः कर्मदेवानां देवानामानन्दः
ये कर्मणा देवानपियन्ति
8. What is a hundred times the bliss of the Devas born in the Ajana,
that is one bliss of the Devas (known as) Karma-Devas,
those who have reached Devas by work,
as also of the man versed in the Vedas, not smitten by passion.
ते ये शतं कर्मदेवानां देवानामानन्दाः
स एको देवानामानन्दः
9. What is a hundred times the bliss of the Devas (known as) Karma-Devas,
that is one bliss of Devas,
as also of the man versed in the Vedas, not smitten by passion.
ते ये शतं देवानामानन्दाः
स एक इन्द्रस्याऽऽनन्दः
10. What is a hundred times the bliss of Devas,
that is one bliss of Indra,
as also of the man versed in the Vedas, not smitten by passion.
ते ये शतमिन्द्रस्याऽऽनन्दाः
स एको बृहस्पतेरानन्दः
11. What is a hundred times the bliss of Indra,
that is one bliss of Brihaspati,
as also of the man versed in the Vedas, not smitten by passion.
ते ये शतं बृहस्पतेरानन्दाः
स एकः प्रजापतेरानन्दः
12. What is a hundred times the bliss of Brihaspati,
that is one bliss of the Prajapati,
as also of the man versed in the Vedas, not smitten by passion.
ते ये शतं प्रजापतेरानन्दाः
स एको ब्रह्मण आनन्दः
13. What is a hundred times the bliss of Prajapati,
that is one bliss of Brahma,
as also of the man versed in the Vedas, not smitten by passion.
स यश्चायं पुरुषे . यश्चासावादित्ये । स एकः ।
14. And this one who is in the man, and that one who is in the sun, He is one. ( Surya Antargata Sri Hari – upasana moorthy of Gayatri Mantra )
9. That man who uses the mind for reins and the knowledge for the driver, reaches the end of his road, that highest seat of Vishnu.
10. Than the senses the objects are higher: and higher than the objects of sense is the Mind: and higher than the Mind is the faculty of knowledge: and than that the Vayu is higher.
11. And higher than the Vayu is the Unmanifest(AVyakta Tatva: Mahalakshmi) and higher than the Unmanifest is the Purusha(Sri Hari): than the Purusha there is none higher: He is the culmination. He is the highest goal of the journey.
12. He is the secret Self in all existences and does not manifest Himself to the vision: yet is He seen by the seers of the subtle and perfect understanding. ( Description of Divya Drishti and VishvaRoopa Darshana )
brihadaranyaka upanishad 1.4.10
If a man meditates on the differences ( bheda gynana or taratamya) he is saved. One who thinks he is same as God he is considered as an animal by the Devatas and this is a dosha.
Shlokas 16-17 to be done
prAkpa.nchAshatsahasraivya.rvahitamahita.n yojanaiH pava.rta.n tvam.h |
yAvatsa.njIvanAdyaushhadha nidhimadhikaprANala.nkAmanaishhiH |
adrAxIdutpata.nta.n tata uta girimutpATaya.nta.n gR^ihItvA |
yA.nta.n khe rAghavA.nghrau praNatamapi tadaikaxaNe tvA.nhilokaH || 18||
prAk pa.nchA shat sahasrai vya.rvahitamahita.n yojanaiH pava.rta – 50,000 yojanas far mountain
aushada nidhi –
aadika prana – stronger than everyone
lankamanishhiH – brought it to Lanka
eka kshana – In one kshana
lokam tvam adrAxI – the people saw you
tata uta girimutpATaya.nta.n gR^ihItvA – you carried the whole mountain
yA.nta.n khe rAghavA.nghrau praNatamapi – you submitted the mountain to Sri Rama.
tada eka xaNe – In one kshana !!!
This shows the capacity of Sri Anjaneya Devaru. He jumped from Lanka and fetched the whole Gandhamadana parvata which is an aushidi nidhi which was 55,000 yojanas away and bowed before Rama in one kshana. Without this, many soldiers on Sri Rama’s side were gravely wounded. By this deed of Sri Anajenya Swami the whole army was completely recovered and fit to fight again.
* Note there was not even one loss Sri Rama’s side of the army. This shows that when Sri Rama wages war, if we are by his side then he will ensure our protection.
This incident is depicted in detail in Valmiki Ramayana
sa parvataanvR^ikShagaNaansaraaMsi |
nadiistaTaakaani purottamaani |
sphiitaa~njanaaMstaanapi samprapashya~n |
jagaama vegaatpitR^itulyavegaH || 6-74-53
Gazing at the hills, flocks of birds, lakes, rivers, pools and excellent towns full of people, that Hanuma with a speed equal to that of the wind-god his father, shot forth towards Himalayas.
aadityapathamaashritya jagaama sa gatashramaH |
hanumaamstvarito viiraH pitustulyaparaakramaH || 6-74-54
That valiant Hanuma, with a prowess equal to that of his father, whose knows no fatigue , swiftly rushed, taking recourse to the orbit of the sun.
javena mahataa yukto maarutirmaaruto yathaa |
jagaama harishaarduulo dishaH shabdena naadayan || 6-74-55
With a great speed of wind, reverberating the four quarters with sound, Hanuma the foremost of monkeys, hastened towards Himalayas.
smarn jaambavato vaakyam maarutirbhiimavikramaH |
dadarsha sahasaa chaapi himavantaM mahaakapiH || 6-74-56
Remembering the words of Jambavan, Hanuma the great monkey with a terrific stride, suddenly saw Mount Himalaya too.
naanaaprasravaNopetaM bahukandaranirjharam |
shvetaabhrachayasa~NkaashaiH shikharaishchaarudarshanaiH || 6-74-57
shobhitaM vividhairvR^iktairagamatparvatottamam |
Hanuma went to Mount Himalaya, the foremost of mountains, embellished with various kinds of cascades, many kinds of caves, mountain-streams and summits resembling an assemblage of white clouds as also many kinds of trees.
sa tam samaasaadya mahaanagendram |
dadarsha puNyaani mahaashramaaNi |
surarShisa~NghottamasevitAni || 6-74-58
Having approached that great mountain having excellent overbearing summits, he saw great holy hermitages, inhabited by a multitude of divine sages.
sa brahmakoshaM rajataalayaM cha |
shakraalayaM rudrasharapramokSham |
hayaananaM brahmashirashcha diiptaM |
dadarsha vaivasvata ki~NkarAMsh cha || 6-74-59
He saw the abode of Brahma the lord of creation, Kailasa the abode of Shiva the lord of dissolution, the abode of Indra the lord of celestials, the arrow-discharging place of Rudra, the worshipping place of Hayagriva, the horse-faced form of Vishnu, the shining place at which Brahma’s head fell down, the sun-god and Kimkaras.
vajraalayaM vaishvaraNaalayaM cha |
suuryaprabhaM suuryanibandhanaM cha |
brahmaasanaM sha~NkarakaarmukaM cha |
dadarsha nAbhiM cha vasundharAyAH || 6-74-60
He saw the abode of Agni the fire-god, the abode of Kubera (son of Visrava) shining like the sun, the spot where the sun was tied down, the abode of Brahma, the abode of bow belonging to Lord Shiva and the novel of the earth (containing the hole through which one can enter Patala the nethermost subterranean region).
kailaasamagryaM himavachchhilaaM cha |
tatharShabhaM kaa~nchanashailamagryam |
sa diiptasarvauShadhisampradiiptaM |
dadarsha sarvauShadhiparvatendram || 6-74-61
61. dadarsha= (He) saw; ugram= the gigantic; kailaasam= Mount Kailasa; himavachchilaamcha= the rock of Mount Himalaya (on which Lord Shiva is believed to have practiced austerities and abstract meditation); tathaa= and; R^iShabham= Mount Rishabha; agryam kaaN^chana shailam= the lofty golden mountain; pradiipta sarvauShadhisampradiiptam= which was highly illumined by the flaming herbs; sarvauShadhi paratendram= the lord of mountains on which all herbs grew.
He saw the gigantic Mount Kailasa, the rock of Mount Himalaya (on which Lord Shiva is believed to have practiced austerities and abstract meditation) and Mount Rishabha, the lofty golden mountain, which was highly illumined by the flaming herbs and the lord of mountains on which all types of herbs grew.
sa taM samiikShyaanalarashmidiiptaM |
visiShmiye vaasavaduutasuunuH |
aaplutya taM chauShadhiparvatendraM |
tatrauShadhiinaaM vichayaM chakaara || 6-74-62
Seeing that mountain shining with a heap of fire, Hanuma the son of wind-god, who is the envoy of Indra, was surprised to see that great mountain of herbs and then made a search for the herbs.
sa yojanasahasrANi samatiitya mahaakapiH |
divyauShadhidharaM shailaM vyacharanmaarutaatmajaH || 6-74-63
That Hanuma, the great monkey, having crossed thousands of yojanas, walked around that mountain, searching for the heavenly herbs.
mahauShadhyastu taaH sarvaastasminparvatasattame |
viGYAyArthinamAyAntaM tato jagmuradarshanam || 6-74-64
Knowing then that somebody was coming in search of them, all the distinguished herbs on that mountain disappeared from Hanuma’s view.
sa taa mahaatmaa hanumaana pashyaM |
shukopa kopaachcha bhR^ishaM nanaada |
rmahiidharendraM tamuvaacha vaakyam || 6-74-65
65. apashyan= in not seeing; taaH= them; saH mahaatmaa= that great souled; hanuman= Hanuma; chukopa= was enraged; bhR^isham nanaada cha= he made a great noise; kopaat= on account of his anger; amR^iShyamaaNaH= not bearing it; (Hanuma); agnisamaanachakShuH= with his eyes as red as the fire; uvaacha= spoke; vaakyam= (the following) words; mahiidharendram= to the prince of mountains.
In not seeing them thus, that great souled Hanuma was enraged. He made a loud noise in anger unable to bear it, Hanuma with his eyes as red as the fire, spoke the following words to the prince of mountains.
kimetadevaM suvinishchitaM te |
yadraaghave naasi kR^itaanukampaH |
vikiirNamaatmaanamatho nagendra || 6-74-66
“O prince of mountains! Is it quite sure that you have not shown any compassion for Rama? If it is so, overcome by the strength of my arms; find yourself shattered to pieces today.”
sa tasya shR^i~NgaM sanagaM sanaagaM |
sakaa~nchanaM dhaatusahasrajuShTam |
pragR^ihya vegaatsahasonmamaatha || 6-74-67
Fiercely seizing hold of the top of that mountain, furnished with thousands of minerals, with its trees, elephants and gold, with the projections of mountain shattered and the crest of its plateau set on fire, at once sprang up with speed.
sa taM samutpaaTya khamutpapaata |
vitraasya lokaansasuraansurendraan |
saMstuuyamaanaH khacharairanekair |
jagaama vegaadgaruDograviiryaH || 6-74-68
Having uprooted that mountain, frightening the worlds together with the leaders of celestials and demons inhabiting them and being praised by many aerial beings, Hanuma sprang up into the sky and proceeded expeditiously with the terrible speed of Garuda the eagle.
sa bhaaskaraadhvaanamanuprapannas |
tadbhaaskaraabhaM shikharaM pragR^ihya |
babhau tadaa bhaaskarasaMnikaasho |
raveH samiipe pratibhaaskaraabhaH || 6-74-69
Grasping that mountain-peak, radiant as the sun, that Hanuma who resembled the sun, having reached the orbit of the sun, shone as a second sun (as sun’s image) in the vicinity of the sun.
sa tena shailena bhR^ishaM raraaja |
shailopamo gandhavahaatmajastu |
sahasradhaareNa sapaavakena |
chakreNa khe viShNurivaarpitena || 6-74-70
In the sky, with that mountain in his hand, that Hanuma the offspring of the wind-god, who resembled a mountain himself, appeared mostly like Vishnu with his flaming discuss with its thousand edges holding his hand.
taM vaanaraaH prekShya tadaa vineduH |
sa taanapi prekShya mudaa nanaada |
teShaaM samutkR^iSTaravaM nishamya |
laN^kaalayaa bhiimataraM vineduH || 6-74-71
Then, seeing Hanuma, the monkeys made a noise. Seeing them, Hanuma in turn roared in delight. Hearing their awfully excessive noises the inhabitants of Lanka roared still more terribly.
tato mahaatmaa nipapaata tasmi~n |
shailottame vaanarasainyamadhye |
haryuttamebhyaH shirasAbhivAdya |
vibhiiShaNaM tatra cha sasvaje saH || 6-74-72
Thereupon, the great souled Hanuma descended on that prince of mountains (Trikuta) in the midst of that army of monkeys. Having offered salutation to the illustrious monkeys there with his head bent low, he then embraced Vibhishana
taavapyubhau maanuSharaajaputrau |
taM gandhamaaghraaya mahauShadhiinaam |
babhuuvatustatra tadaa vishalyaa |
uttasthuranye cha haripraviiraaH || 6-74-73
By inhaling that fragrance of those great herbs, both Rama and Lakshamana became healed of their wounds then and there. Other monkey-warriors rose up.
sarve vishalyaa virujaaH kShaNena |
haripraviiraashcha hataa shcha ye syuH |
gandhena taasaam pravarauShadhiinaaM |
suptaa nishaanteSviva saMprabuddhaaH || 6-74-74
By the fragrance of those most powerful herbs, all those monkey-warriors who were earlier dead were healed momentarily of their wounds, relieved of their pain, even as those who are asleep fully get up at the close of night.
yadaaprabhR^iti laN^kaayaaM yudhyane hariraakShasaaH |
tadaaprabhR^iti maanaarthmaajJNayaa raavaNasya cha || 6-74-75
ye hanyante raNe tatra raakShasaaH kapikuJNjaraiH |
hataa hataastu kShipyante sarva eva tu saagare || 6-74-76
From the day the monkeys and demons began to fight in Lanka, from that day onwards, under the orders of Ravana, all those demons, who were being killed by the foremost of monkeys were being thrown away into the sea as and when they were killed, merely or the sake of honour (so that their number may not be known to the monkeys).
tato harirgandhavahaatmajastu |
punashcha raameNa samaajagaama ||6-74-77
Then, Hanuma the son of wind-god, with a great speed, carried away that mountain of herbs quickly back to the mountains of Himalayas and again joined Rama.
kShiptaH paSchAtsalIlaM SatamatulamatE yOjanAnAM sa ucchastAvadvistAravAMSchApyupalalava
iva vyagrabuddhyA tvayA&taH |
prAgivABUt kapivaravapuShastE namaH kauSalAya || 19 ||
Te namaH kaushalAya – How to praise your intelligence ? the mountain thrown by you postioined itself in exactly the same spot. Not even a single pebble was out place. In fact there were no signs that the mountain was ever uprooted. The whole ecosystem was as it is. This is the level of perfection of Anjaneya.
* Another way of looking at this shloka, is some people get a doubt that they don’t deserve what they are getting in life. Anjaneya is so perfect that he takes the mountain like karmas of each person and handles exactly as per Sri Hari, not even one karma is miscalculated. This is the level of accuracy of Anjaneya
xiptaH pashchAt – After the work, you threw the mountain
shatamatulamate yojanAnA.n sa uchha – 100 yojanas wide and tall
saIllila – with effortless ease
saLilla xiptah shatamatule – you threw with effortless ease, hundreds of yojanas
upala lava iva – like a small pebble
vyagrabuddhyAt tvayAtah- vyagra buddhi – in plain sanksrit means tension mind , but the word has to be split
vi + agra = Vyagra – Vi= Vishnu aatha pravi sambopa vishnu vachaka (Shabda kosha Nirnaya of SriMadAcharya)
+ agra = first ; First in Thinking about Vishnu or Vishnu Seva
* Vi= Vishnu
#1 ) aatha pravi sambopa sakha vishnu vachaka (Shabda kosha Nirnaya of SriMadAcharya) – People have a habit of shortening names, RamaKrishna as Rama, PadmaLaxmi as Padma, so on … similarly Vishnu – Vi
#2 ) Karavalambam stotra – Vyasa ha vi iti Vyasam – Veda Vyasa is called Vi
Anjaneya, is always eagerly waiting to serve Sri Rama. He does’nt want to stay away from him for even a second. In order to not miss a single opputunity to serve Sri Rama, Anjaneya threw the mountain back from Lanka to Gandhamadana.
* Shri Hari’s work should always be done first, first do Snana Sandhyavandana Saligrama Pooje and then our work
atam atule – There is no comparison to your mind, you think about Sri Hari first even in the middle of battlefield
svasvasthAn – It’s own place
nasthitAti – being disturbed
sthirashakala shilAjAla sa.nshleshha
nashhTa chhedA.nkaH prAgivAbhUt.h – were all joined exactly as they were before
nashta chedanka – any signs of splitting were destroyed
kapivaravapushhaste – O kapi having sreshta deha – Yogi
te namaH kaushalAya – I bow to you, o kaushalya (skillfull)
Yoga karmasya kaushalaya (BG) – Yogi’s do work perfectly and skillfully.
dRuShTvA duShTAdhipUraH sphuTitakanakasadvarma GRuShTAsthikUTaM
niShpiShTaM hATakAdriprakaTataTataTAkAtiSaMkO janO&BUt |
yEnAjau rAvaNAripriyanaTanapaTurmuShTiriShTaM pradEShTuM
kiM nEShTE mE sa tE&ShTApadakaTakataTitkOTiBAmRuShTakAShThaH || 20 ||
This shloka is prayer to Sri Anjaneyas fist !
dRuShTva – Seeing
Urah – chest
AdipUrah – the chest of the king
duShTA Adi – king of rakshasas
sphuTitakanakasadvarma – covered in solid gold armour (like bullet proof)
mushtihi – You gave a blow
GRuShT Asthi kUTaM- the bones inside were shaken
niShpiShTaM hATakAdriprakaTataTataTAkAtiSaMkO janO&BUt – People felt that there was red pool gushing on the top Meru Marvata (Solid Gold)
hATakA – gold
Adri – parvata ( mountain)
prakaTata – on the summit
taTAka – sarovara ( lake )
AtiSaMkO janO&BUt – People got a doubt
* After this blow, Hanuman tells ravana that he has not hit with full force.
yEn – Sri Hanuman
Ajau – In the battle field
rAvaNa-Ari-priya-naTana paTu – greatest among performing deeds as dear to ravana’s enemy – dear to Sri Rama’s actions – Anjaneya [Since he has hit ravana , he is dear to Sri Rama or done work which is dear to Sri Rama]
ishTam Me pradeshtu – Grant my desires
muShTi – fist
kiM nEShTE – Is it not capable ?
ATApa – Gold
kataTit – Lightening
kOTi – crores
ATApadakaTakataTitkOTiBAmRuShTakAShThaH – The golden wrist ornament that Anjaneya is wearing, shines like a crore lightenings striking at once
I salute that fist, that is adorned by such an ornament.
tataH kruddho vaayusuto raavaNaM samabhidravat |
aajaghaanorasi kruddho vajrakalpena muSTinaa || 6-59-114
114. tataH= thereafter; kruddhaH= the enraged; vaayusutaH= Hanuma the son of the wind-God; samabhidravat= rushed; raavaNam= towards Ravana; aajaghaana= and struck; kruddhah= angrily; urasi= in the chest-portion; muSTinaa= with his fist; vajra kalpena= which was resembling a thunder bolt.
Thereupon, the enraged Hanuma the son of the Wind-God, rushed towards Ravana and struck angrily on his chest with his fist, resembling a thunder-bolt.
tena muSTiprahaareNa raavaNo raakSaseshvaraH |
jaanubhyaamagamadbhuumau chachaala cha papaata cha || 6-59-115
115. tena= by that; muSTiprahaareNa= blow of the fist; raavaNaH= Ravana; raakSaseshvaraH= the Lord of Demons; chachaala= reeled; apatat cha= and fell; jaanubhyaam= on his knees; bhuumau= to the ground.
By that blow of the fist, Ravana the Lord of Demons reeled and fell on his knees to the ground.
aasyaishcha netraiH shravaNaiH papaata rudhiraM bahu |
vighaarNamaano nishcheSTo rathopastha upaacishat || 6-59-116
116. bahu= a lot of; rudhiram= blood; papaata= oozed; asyaiH cha= from his face; netraiH= from his eyes; shravaNaiH= from his ears; vighuurNamaanaH= Reeled; nishcheSTaH= and motionless; upavishat= he sat; rathopasthe= in the middle of the chariot.
A lot of blood oozed out from his face, eyes, and ears. Reeled and motionless, he became and sat in the middle of the chariot.
visaMjJNo muurchitashchaasiinna cha sthaanam samaalabhat |
visamjJNam raavaNam dR^iSTvaa samare bhiimavikramam || 6-59-117
R^iSay vaanaraashchaiva nedurdevaashcha saasuraaH |
117. aasiit= he became; visamJNaH= unconscious; muurchhitashcha= and swooned; na cha samaalabhat= he could not acquire; sthaanam= stability; dR^iSTvaa= seeing; bhiimavikramam= the terribly stron; raavaNam= Ravana; visamJNam= becoming unconscious; samare= in the battle-field; R^iSayaH= the sages; vaanarashchaiva= the monkeys; devaashchaiva= the celestials; saasuraaH= along with demons; neduH= shouted in joy.
Seeing Ravana despite his redoubtable strength swooned on the battle-field, sages and monkeys began to shout in triumph as did also celestials and the demons (invisibly present on the scene).
dEvyAdESapraNIti druhiNaharavarA vadhyarakShOviGAtA dyAsEvOdyaddayArdraH
sahaBujamakarOd rAmanAmA mukuMdaH |
duShprApE pAramEShThyE karatalamatulaM mUrdhni vinyasya dhanyaM
tanvan BUyaH praBUta praNayavikasitA bjEkShaNastvEkShamANaH || 21 ||
* Sri Rama in Uttarkanda was giving gifts and sending everyone home, when Sita Devi asked to give to Sri Anjaneya; Sri Rama replied that he has to give in the end. ( In a house functions, the closest relatives are given gifts last )
At the end Sita Devi asked Sri Rama, to give some gift to Hanuman now at least. Sri Rama replied, the work that others have done could be repaid, but the service rendered by Sri Anjaneya is so great, that it cannot be repaid.
Sri Rama then says the only way to repay him is to make him sahabhagi. Sri Rama makes Anjaneya stay in him and eat along with him from the same plate.
This is called sayujya moksha. While all of us eat naivedya which is Sri Hari’s yengalu or Sri Hari’s jootha; Sri Rama makes Anjaneya sit with him and eat with him in the same plate.
That’s how close Sri Rama and Anjaneya are. “Aa Vayu namma Kula Guru Rayanu!!!”
[Devaru/Devi – by default mean Sri Rama and Sita Devi ]
dEvi AdESa – Sita Devi’s order [ Sundarkanda from Balitha Sukta ]
praNIti – delivered the message
druhiNa hara varA – Brahma, Rudra boon
avadhya rakSha viGAtA – will not die, protected, killed.
The rakshasas had boons of immortality from Shiva and Brahma, since you are higher than Rudra and in the same kaksha as Brahma devaru; you were able to overtake these boons and kill these rakshasas.
dyAsEvOdyaddayArdraH – Sri Hari is very pleased by this service rendered by Hanuman
To reward this act of Hanuman
saha Buja makarOd – Together eat
rAmanAmA mukuMdaH – Mukunda who is named as Rama
* 1# This shows non difference of Sri Hari’s roopa.
2# Sri Rama is Vasudeva roopa; Vasudeva roopa is the only roopa that gives moksha. Hence Sri Rama called all subjects, before leaving and all souls who were ready for Moksha; came and went with Sri Rama to Moksha.
duShprApE pAramEShThyE – Sri Rama called Hanuman to sit with him and gave him the Brahma Padvi for the next kalpa
karatalamatulaM mUrdhni vinyasya tanvan BUyaH dhanyam – kept his hand on Hanuman repeatedly and made Hanuman “dhanya” repeatedly
praBUta praNayavikasitA bjEkShaNastvEkShamANaH – Sri Rama’s eyes were shinning with gratitude as he confered all these of Hanuman, and an expression that he wanted to give more to Hanuman
praBUta praNaya – With even more love
vikasit AbjEkShaNa – eyes like blossomed lotuses
jaghnenighnenavighno bahulabalabakadhva.nsa nAdyenashochat.h |
viprAnukrosha pAshairasu vidhR^iti sukhasyaikachakrAjanAnAm.h |
tasmaitedeva kuma.rH kurukulapataye kama.rNAchapraNAmAn.h |
kimI.rra.n duma.rtInAM prathamaM atha cha yo nama.rNA nima.rmAtha || 22||
The phalastuti of this shloka mentions, that it removes all obstacles.
This shloka talks about the killing of bakasura in Ekachakra Nagari. The Pandavas were staying with a Brahmin family in Ekachakra Nagari in disguise. The town had a rule, everyday one person had to carry two bullock cart loads of food items to the cannibal bakasura and in return he would let them live peacefully. This is the modern day equivalent of hafta or mamool. When it was the turn of the Brahmin’s family, Bheemsena asks Kunti to find out their cause of worry and immediately volunteers to go on the cart instead of the Brahmins family.
Bheemsena Devaru eats the food, calmly holding bakasura at bay while eating, the two cartloads of food; then kills bakasura and later on kills his brother kirmira.
The crux of the shloka is that Bheemsena Devaru ensures that all the obstacles for Brahmins are removed. Obstacles that are life threatening as well as those for knowledge.
This incident proves that Vayu keeps all the asuras at bay while submitting the phala to Sri Krishna. In the spirit world, there are a lot of asuras who steal away punya. To ensure a secure connection to Sri Hari and to stop “spiritual hackers” Vayu devaru is invoked for each offering.
nimR^i.rdnannatya yatna.n vijaravara jarAsa.ndha kAyAsthisandhIn.h |
yuddhe tva.n svadhvare vApashumivadamayan.h vishhNu paxadviDIsham.h |
yAvatpratyaxa bhUta.n nikhilamakhabhuja.n tapa.ryAmAsithAsau |
tAvatyAyoji tR^iptyAkimuvada bhaghavan.h rAjasUyAshvamedhe || 23||
There are lot of points to be discussed here:
1. Bheemsena killed jarasandha in the presence of Sri Krishna and offered the deeds to Sri Krishna. jarasandha was the single most greatest obstacle in the Rajasuya yagna. So Bheemsena Devaru cleared the path for the Rajasuya yagna. This sacrifice performed by Bheemsena Devaru and the bali offered by him, was liked by Sri Krishna more than the Rajasuya Yagna itself; because it was the killing of Vishnu dweshi.
2. Some interesting facts about how much jarasandha hated Sri Krishna
a. Even though his kingdom was on the banks of the Ganga, jarasandha would have a gong sounding of 24 hours because he did not want to hear the Ganga because it is Vishnu Paddodaka.
b. he used to import water from outside his kingdom in golden vessels, since he did not want to drink the Ganga.
c. Once Bheemsena threw him in the Ganga, he immediately came out and asked his servants to wipe the Ganga of him.
All this because he was Vishnu hater and Ganga is Vishnu Padodaka.
During Vamana avtaara, Sri Hari displays the Trivikrama roopa by which he expands across the whole universe, he ruptures the cover of the universe with his toe and primodial water enters through this hole.
Brahma Devaru collects this water with care, because it is outside Brahmanda or Brahma’s Srishit and washes Sri Hari’s feet with it. The Vishnu Padodaka collected by Rudra devaru and sprinkles it on his head, which is Ganga to us.
Rudra devaru is called abhisheka priya in the vedas . Hence you will almost always find a pot of water with a hole through which water continuousily drips on to Shiva lingas. This is because Rudra Devaru always likes to be in VishnuPadodaka.
3. Bheemsena devaru defeats jarasandha during Kashi rajkumari’s swayamvara.
a. Bheemsena devaru establishes Vishnu Sarvotamma, in front of jarasandha who follows Shiva Sarvatotamma. Bheemsena devaru scores a resounding victory in the debate. jarasandha had his own sect of followers, to whom he used to teach worship and practise Shiva sarvotamma.
b. Then there is a wrestling match where Bheemsena devaru trashes jarasandha and wins the hand of Kashi Rajkumari who is noone other than Bharati Devi.
This should silence those critics who claim that Bheemsena was helpless to kill jarasandha.
4. During the Rajasuya Yagna fight Bheemsena toys around with jarasandha for 21 days; when Sri Krishna indicates his sanklpa, he immediately rips him apart.
5. Bheemsena Devaru splits jarasandha in his strongest place the base of the spine. Karna has made truce with jarasandha earlier by hitting his weak point, the place were he was joined.
6. To prove the efficacy of Brahma Devaru’s vara, jarasandha is allowed to be joined twice.
7. The third time, the vara is nullified. Please note the vara says nothing about positions, so there is nothing stopping them from joining inspite of being in different positions. This is just done to prove that Sri Hari’s sanklapa can override any boon by other deities.
Like the previous verse, Bheemsena Devaru’s killing of Vishnu dweshi’s is highly praised. As it paves the way for peace and prosperity of Vishnu Bhaktas.
* Note – The subtle message of Hari Sankalpa is also important. Although Sri Krishna himself could have killed jarasandha or Bheemsena himself earlier. It was Sri Hari’s sankalpa that jarasandha die at that time, place and alone. Inspite of having a full army and vassals, he died alone and with no one to protect him.
8. During Rajsuya Yagnya DigVijaya yatra; Bheemsena Devaru went to Angada, where Karna opposed him. Bheemsena Devaru hit Karna on his kavacha slightly; so as not to shatter the kavacha. Karna fell unconcious and latter accepted defeat.
xvelAxINATTahAsaha.n tavaraNamarihannudgadoddAmabAhoH |
bahvaxauhiNya nIkaxapaNa sunipuNa.n yasya savo.rttamasya |
shushhrUshAtha.r.n chakatha.r svayamayamatha sa.nvaktumAna.ndatItha.r |
shrImannAmansamatha.rstvamapi hi yuvayoH pAdapadma.n prapadye || 24||
Commentary: Sri Trivikrama Panditacharya says the battle waged by Bheemsena Devaru was so terrific that only SriMadAcharya himself or Sri Krishna can describe it fully.
Out of 11 akshouhini sena of Kauravas; Bheemsena Devaru killed 6 akshouhini senas. More than half proving once again that he is the main force in the army matched by the BhagvadGita shloka; as well as the fact that Bheemsena Devaru eleminated the entire kaurava clan.
“Bheeshana dushta kulantaka Bheemam, Bheemama bheetiya mishta jananam”
* Note – There are lot of incidents and distorted facts, which people believe proves that Bheemsena is not that efficient. Mind you, the mahabharata war was going on until the kauravas were alive. Even if one of them would be alive, the war would have proceeded. Conversly, if all the kauravas would have been killed on the first day itself. There would have been no war the next day. Since Bheemsena is the one who killed all the kauravas, technically and factually it is Bheemasena who won the war for the Pandavas. The measurement of the Senapati’s efficiency is how well they can guard their princes. Bheesma and Drona are alarmed at the rate at which Bheemsena kills the kauravas and are helpless to stop him. Bheemsena Devaru challenges Karna to stop him from killing dushasana; but Karna is terrified and runs away.
kShvEla AkShINa ATTahAsaM – lion’s roar from Bheemsena Devaru and Loud Laughter from Anjaneya would constantly increase and instill fear in the hearts of the opponents.
kShvElA – lion’s roar – listening to the roar enemy would get scared
ATTahAsaM – loud laughter from Sri Hanuman, on Arjuna’s flag
tava raNa – your warfare
mari han – killing the enemies
udgadOddA – uplifted mace [Since war is going on, the mace is always lifted up]
dama bAhOr – Your magnificient shoulders
bahva AkSouhiNyan – many akshouhini’s of enemy ( 6 akshouhini ~ appx 14 lakhs )
kakShapaNa sunipuNaM – you wiped out repeatedly
asya sarvOttamasya SuSrUShArthaM chakartha – You did this as a seva to Sri Hari [Naham Karta, Hari Karta]
* Bheemasena Devaru ripped dushasans chest; took blood in palms and sucked blood only until his teeth, not one drop went in. The effect on the kaurava army was devastating; Karna fainted in fear, Ashwattamma ran away in fear.
Bheemsena saw Manyu Sukta and offered it to Sri Laxmi Narasimha.
saMvaktum AnaMdatIrtha SrImannAman samartha – only Sri Krishna or SriMadAnanda Tirtha is capable of describing this type of war.
yuvayOH pAdapadmaM prapadyE – I bow down to the lotus feet of both of you.
Even the shastras as well, Sri MadAcharya wrote the explaination of Brahmasutra Bashya as Anu Bhasya.
* Bheemsena Devaru with two blows, brought down duryodhana. Once he was down, he stamped duryodhana’s head which got stuck in the ground.
The reasons for three blows are 1st to avenge Draupadi’s insult; 2nd to avenge the insult to them and 3rd the final blow on the head; because duyodhana had asked Yudishtira to keep Sri Krishna at stake during the gambling match.
druhyaMtIM hRuddruhaM mAM drutamanilabalAddrAvayaMtIm avidyA nidrAM
vidrAvya sadyO rachanapaTumathA&pAdya vidyAsamudra |
vAgdEvI sA suvidyAdraviNada viditA droupadI rudrapatnyAdyudriktA
drAgaBadrAdrahayatu dayitA pUrvaBImA&j~jayA tE || 25 ||
Commentary: The crux of the shloka is to request Bharati Devi to smile upon us.
druhyaMtIM – We are being betrayed by
avidyA nidrAM – the sleep called avidya – it makes us sleep in terms of Sri Hari
hRuddruhaM – this has grown in the heart, why ? because this the main pumping station, if this one area is affected; all the other indriyas are supplied from here.
so avidya is then supplied to all the organs, so mind gets distracted from Sri Hari seva, so also ears, eyes etc.
drutam – Immidiately
anila – Hanuman – A + nila = Where Aa roopa paramatma resides
balAd drAvayaMtIm – with great force, it is driving me away from Sri Hari
What? avidya Nidra
vidrAvya – Drive that away with Vidya
vidyAsamudra – SriMadAcharya is called VidyaSamudra because he knows all the shastras
vAgdEvI sA – Bharati devi
viditA droupadI – famous as Draupadi
rudra patnyA dyudriktA – with Parvati Devi,
drAgaBadrAdrahayatu – drive away the avidya immidiately
pUrvaBImA&j~jayA tE – O SriMadAcharya, who was Bheema in previous avataara
Shlokas 26 To be Done
gachchhan.h sauga.ndhikAtha.r.n pathi sa hanumataH puchchhamachchhasya |
bhImaH proddhatu.r.n nAshakatsa tvamumuruvapushhA bhIshhayAmAsa cheti |
pUrNaGYAnaujasoste gurutamavapushhoH shrImadAna.ndatItha.r |
krIDAmAtra.n tadetat.h pramadada sudhiyA.n mohaka dveshhabhAjAm.h || 27||
Bharati Devi / Draupadi wanted to show the world, the might of Sri Bheemsena Devaru; so she asked Bheemsena Devaru to fetch the Saugandika pushpa. Bheemsena Devaru set off; he killed all the daityas in the form of animals in the forest. When he came close to KimPurush Kanda; he saw an old monkey blocking his path with it’s tail. Bheemsena Devaru pretended to be arrogant and defeated by not being able to lift the monkey’s tail who was Hanuman in disguise. This lila or play is enacted by Vayu as per Sri Hari’s wish. Whenever two avataaras of the same person meet; they should show some difference in strength.
For Ex. Parshurama pretends to be defeated by Sri Rama, Vidura and Yuddishtira are both avataaras of Lord Yama, one is a dasa and other a chakravarthi.
This secret was revelead by SriMadAcharya. There were crores of rakshasas invisible viewing the karmas of everyone. For asura mohana; this type of lilas are enacted. Once the asuras thought they saw Bheemsena Devaru defeated, they attacked him as explained in the next shloka.
bahvIH koTIraTIkaH kuTalakaTumatInutkaTATopa kopAn.h |
drAkchatva.n satvaratvAchcharaNada gadayA pothayAmAsithArIn.h |
unmathyA tatthya mithyAtva vachana vachanAn.h utpathasthAMstathA.ayAn.h |
prAyachchhaH svapriyAyai priyatama kusuma.n prANa tasmai namaste || 28||
bhavik koti – crores of rakshasas
ratika kutila – cruel by nature
kata unmath – extremely proud
tatopa kopanh – very angry
– very agitated
– ready to fight at the drop of a hat
tatthya mithyAtva – mithya gnyana
The crores of rakshasas in Kuber vana, were cruel by nature, extremely aggressive, ready to fight at the drop of a hat, very proud and loud mouthed about their achievements. They were led by a rakshasa named manimantha.
When Bheemsena Devaru arrived at the pond, there was a debate where manimantha argued that mithya gnyana was correct. Bheemsena Devaru proved Jagat Satya and established Hari Sarvothamma in the debate. Unable to bear the defeat, crores of rakshasas attacked Bheemsena Devaru. With his mace, Bheemsena Devaru single handedly repelled the attack and killed them effortlessly. Some of them ran to Kubera and appraised him of the situation. Kubera was delighted and rushed to the spot, the other Pandavas with the help of Ghatotgacha also arrived there. Bheemsena Devaru collected the Saugandika Pushpa in the pond of Kuber Vana and handed them to Draupadi.
*Note Hari Sarvothamma as Sri Krishna fought Indra, Rudra and other devatas for the Parjata flower and Vayu Jeevothamma fought the rakshasas for the Saugandika flower. Both handed over the flowers to their respective wives.
Hari Sarvothamma ! Vayu Jeevothamma !
dehAdutkrAmitAnAmadhipati rasatAmakramAdvakrabuddhiH |
kruddhaH krodhaikavashyaH krimiriva maNimAn.h dushhkR^itI nishhkriyAtha.rm.h |
chakre bhUchakrametya krakachamiva satA.n chetasaH kashhTashAstra.n |
dustaka.r.n chakrapANegu.rNagaNa virahaM jIvatAM chAdhikR^itya || 29||
After the Mahabharata Yuddha, Dharmaraja ruled for a 1000 years. Then Parikshit ruled for some more time until the advent of kali yuga.
duryodhana was sent to heaven for 4,32,000 years as he had washed Durvasa’s feet even if it was for a selfish purpose of inviting Durvasa’s wrath on the Pandavas. Because of the trashing received at the hands of Bheemsena Devaru, the rakshasas were scared to come down to earth.Bheemsena killed all the asuras in the Kuber Vana, the chief among them was manimanta. All the asuras instigated him, promised to support him. he worshipped Lord Shiva, got the boon of uttering vedas and came onto this earth to propogate mithya gyana. he took up sanyasa, because brahmins will not question sanyasis.
This bad logic (dustarka) that Sri Krishna is nirguna and logic that they are Brahma.
* The interesting composition of Sri Trivikrama Panditacharya is to be hilighted here
chakrapani nirguna – holder of the chakra is nirguna. This itself demonstrates the absurdity of nirguna brahma because
a. holder of chakra – itself is an attribute, even if one attribute is there, then concept of nirguna is thrown out.
b. holder of chakra – to hold the chakra a hand is need, a finger is needed, an arm is there, the arm should be attached to a body so on and so forth.
All stotras and ashtotras are full of qualities and deeds done by Sri Hari, there is nothing nirguna about that. When the word nirguna is applied to Sri Krishna it means he is above the sattva, rajas and tamisk gunas. Since he is not made of these gunas, he is called nirguna. He is Guna Paripurna !!!
Even in science; seeing is believing. This proof or sakshi has a very special place in Madhva philosophy. In contrast, mithya gynana says whatever you are seeing is false, because there is something else which is true. Even common sense can decipher which thought holds it’s ground.
In the same vein, I’d like to explain the word maya. Maya is inappropriately translated to illusion everytime, because of the advaitic implementation. Maya is the glamour, addiction, charm, influence.
Let me give an example, the smile of beautiful girl is maya, because it captivates the heart. Addiction as maya; a person smoking a cigarette, knows it’s bad for his health, etc etc. But still he has to smoke, there is no physical hold, but still the sway is there.
The biggest example of Maya is this samsara; we have been in this millions of times, but still we hanker after worldly pleasures, even if we seriously do sadhane for 1 janma we can be closer to Moksha where there is unlimited happiness, but still we are behind limited and temporary happiness. This is the greatest Maya of them all.
* I would like draw the attention of the reader to an above shloka to show the link
shloka #4 kalimana kalushe – the way kali pollutes the mind is agnyana and avidya
This bad logic (dustarka) that Sri Krishna is nirguna and logic that we are Brahma.
Declaring Sri Krishna as nirguna, means we don’t have to know his attributes (Agnyana) and declaring that we are Brahma (Avidya)
This also indirectly means that we are nirguna which is sheer nonsense.
taddutprexAnusArAtkatipaya kunarairAdR^ito.anyaivi.rsR^ishhTo |
brahmAha.n nigu.rNo.aha.n vitathamidamiti hyeshhapAsha.nDavAdaH |
tadyuktyAbhAsa jAla prasara vishhatarUddAhadaxapramANa |
jvAlAmAlAdharo.agniH pavana vijayate te.avatArastR^itIyaH || 30||
Sri Trivikrama Panditacharya call “niguna brahma”, “jagatmitya” philosophies as pashand vada.
In Padma Purana – Lord Shiva tells Parvathi Devi that there are sects of people who wear bhasma, preach mithya gnyana, nirguna brahma, Shiva sarvothamma. Such people are pashanda vaadis and their philosophy is not correct.
The word “Mayavad” is found in the Padma Purana where Lord Shiva, while conversing with his consort goddess Parvati says:
mayavadam asat shastram
pracchannam bauddham uchyate
mayaiva vihitam devi
kalau brahmana murtina
brahmanas chaparam rupam
nirgunam vakshyate mayaa
mohanartham kalau yuge
vedante tu maha shashtre
devi jagatam nasha karanat
“Devi, In order to delude demoniac atheists, in the Kali Yuga my “avesha” will preach “Mayavad” philosophy which is nothing but the covered Buddhist phislophy and an impious imaginary concoction. By means of disseminating this philosophy, I will try to describe the Supreme Lord [ Parabrahman ] as without having any attribute and forms. My “avesha” will delude the whole world by denying the personal form of the Lord and explaining this non-Vedic commentary based on “Mayavada” in the great Vedic scripture [ Vedanta ].”
In another section of the same Padma Purana Lord Siva further says to goddess parvati:
srnu devi pravakshyami
tamasani yatha kramam
patityam jnaninam api
apartham shrutim vakyanam
darshaya shloka garhitam
karma svarupa tyajatvam
atra cha pratipadyate
sarva karma paribhramshan
naishkarmam tatra chochyate
paratma jivayor aikyam
“O goddess Parvati, just listen to how I have disseminated this mayavada philosophy – which is in the mode of ignorance. As soon as a learned man hears this philosophy, he is bound to fall. Just listen to how I have distorted the meaning of the Vedas. I have misrepresented the meaning of the Vedas by imploring the mass to give up doing all kind of action with a view to rid of the bondage of the fruitive action. Through this philosophy,I have brought the soul on par with the Super Soul.”
Paashanda – Pa – vedas; shanda – misinterpretation
Pa – palarajya trayi dharma viddhate pa shabde nirajate; Because it protects the three dharmas Vedas are called Paa.
Shand yentitu yasmat pashanda tena vrittikaha – Distorted meaning of Vedas is called Pashanda
The reason why Lord Shiva did this can be found by his own statement in the Siva Purana:
dvapar adau yuge bhutva
svagamai kalpitais tancha
janan mad vimukhan kuru
mancha gopaya yena
shyat shristir eshotarotara.
It is stated in the Padma Purana as well, that Lord Siva was ordered by the Lord Sri Hari to appear as a brahmana to deviate the human race from Him. The Supreme Lord instructs Lord Siva:
“In order to make the general mass turn away from Me, incarnate in the Kali yuga at the end of Dvapara Yuga, delude them by imagining your own interpretation of the Vedas, imparting it unto them, hide my real identity in such a manner as to propagate a population bereft of the spiritual knowledge that people will become more interested in the advancement of the material civilization.”
The above mentioned verses vigorously dispel any kind of doubts about whether the impersonalist philosophy is the ultimate path given in the scriptures.” Truly speaking, the tenets of no other World Religions than those found in the actual teachings of “SANATANA DHARMA” can describe the Supreme Lord in a very abstract manner. What most the followers of other faiths can do is to just speculate what the form of the Supreme Lord will be or just to deny categorically that the Lord has any kind of spiritual form different from the living entities.
* shankaracharya is the avatara of manimanta daitya with “avesha” of Rudra Devaru to utter Vedas.
* Padma Purana is a satvik Purana and has to be taken as authentic. There is often confusion as to why Puranas contradict each other.
We find the names of the 18 puranas and their classification into Satvika, Rajasa and Tamasa in Padmapurana Uttarakhanda 235 Adhyaya.
वैष्णवं नारदीयं च तथा भागवतं शुभम् ।
गारुडं च तथा पाद्मं वाराहं शुभदर्शने ।
सात्विकानि पुराणानि विज्ञेयानि शुभानि वै ।।
· Vishnu Purana
· Naradiya Purana
· Padma Purana
· Garuda Purana
· Varaha Purana
· Srimad Bhagavata Maha Purana
ब्रह्माण्डं ब्रह्मवैवर्तं मार्कण्डेयं तथैव च ।
भविष्यं वामनं ब्राह्मं राजसानि निबोधत ।।
· Brahmanda Purana
· Markandeya Purana
· Bhavishya Purana
· Vamana Purana
· Brahma Purana
Tamasa Puranas :
मात्सयं कौर्मं तथा लैङ्गम् शैवं स्कान्दं तथैव च ।
आग्नेयं च षडेतानि तामसानि निबोधत ।।
· Matsya Purana
· Kurma Purana
· Linga Purana
· Shiva Purana
· Skanda Purana
· Agni Purana
सात्विका मोक्षदाः प्रोक्ताः राजसा सर्वदा अशुभाः ।
तथैव तामसा देवि निरयप्राप्तिहेतवः ।। प.पु. उत्तर 236.21
Among these puranas Satvika Puranas lead one to liberation, Rajasa do not cause good and tamasa puranas lead one to hell.
Having said this, not all portions of the Rajasa and Tamasa Puranas are invalid. Wherever they are in accordance with other satvika puranas they are perfectly valid.
This matha had taken root like a poisonous tree; it was uprooted by SriMadAcharya with blazing proofs from shastras
Akrosha.ntonirAshA bhayabhara vivashasvAshayAchchhinnadapaa.r |
vAsha.nto deshanAshasviti bata kudhiyA.n nAshamAshAdashA.ashu |
dhAva.nto.ashlIlashIlA vitatha shapatha shApA shivAH shA.nta shauyA.rH |
tvadvyAkhyA si.nhanAde sapadi dadR^ishire mAyi gomAyavaste || 31||
When the mayavadi’s were defeated by SriMadAcharya they fled in all directions shouting that the world is destroyed. This is the nature of evil people, if they are defeated; they think that it is the end of the world.
triShvapyEvAvatArEShvariBirapaGRuNaM hiMsitO nirvikAraH
sarvaj~jaH sarvaSaktiH sakalaguNagaNApUrNarUpapragalBaH |
svacChaH svacChaMdamRutyuH suKayasi sujanaM dEva kiM chitramatra
trAtA yasya tridhAmA jagaduta vaSagaM kiMkarAH SaMkarAdyAH || 32 ||Commentary:
triShvapyE vAvatArE Shvari BirapaGRuNaM hiMsitO nirvikAraH – In all three avtaaras you were attacked with full force and from all sides. Inspite of all this attacks, nirvikara – not even an iota of defect because of these acts
trishvapyevAvatare svaccha – in all three avataars, there is no difference and not an iota of defect.
svacchanda mrytu – sva iccha mrtyu – death is at your discreetion
* Sri Anjaneya – still living in KimPurusha Kanda
Bheemsena Devaru – left his shareera
SriMadAcharya – Bheemsena came back and still living in upper Badari
so in all 3 avataara’s Vayu devaru has never died :)
“Aa Vayu namma kula guru rayanu” !!!
Sri Vadirajaru explains that Vayu has got a linga deha like a burnt shirt. It looks a shirt but when Sri Hari orders Vayu Devaru, he just sheds it like powder.
* This phrase has special significance since Trivikrama Panditacharya is directly seeing all the three avtaaras serving three roopas of Sri Hari.
nirvikaraha – having no vikaraha ( SriMadAcharya has perfect body full of 32 lakshanas )
sarvagnya – all knowing
sarva shaktihi – all powerful
sakala guna – controller of all gunas
purna rupa pargalpa – One who showed us the Guna Paripoornate of Shri Hari.
kinkarah shankaradyah – master of Lord Shiva
udyanma.ndasmita shrImR^i.rdu madhumadhurAlApa pIyUshhadhArA |
pUrAsekopashA.ntA sukhasujana manolochanA pIyamAna.n |
sa.ndraxyesu.ndara.n sa.nduhadiha mahadAna.ndaM Ana.ndatItha.r |
shrImadvakte.ndru bi.nba.n duratanududitaM nityadAha.n kadAnu || 33||
* On seeing SriVayu’s face one will get all the purushartha’s
udyanma.ndasmita shrImR^i.rdu – Smiling Face bright like the rising sun.
In SuMadhvaVijaya, when SriMadAcharya approaches VedVyasa; the other sages present there contemplate among themselves; who is the young saint approaching? His face is brighter than the sun, but brightness is softer than the moonlight. Therefore he must be someone above both the sun and the moon. Hence he must be Vayu, approaching.
madhuramadhura – This repetition of madhura is used to show divinely sweet. Sukha in moksha is called susuka.
Sri Hari is called Ananta-Ananta Guna Pari Poorna, ananta to show quantitative infinitness and ananta to show qualitative infinitness.
We cannot count how many Gunas Paramatma has(Quantitative) We cannot understand the depth of even one Guna of Paramatma (Qualitative)
Shloka 34 To be Done
pIThE ratnOpaklRUptE ruchiraruchimaNijyOtiShA sanniShaNNaM
brahmANaM BAvinaM tvAM jvalati nijapadE vaidikAdyA hi vidyAH |
sEvaMtE mUrtimatyaH sucharita charitaM BAti gaMdharvagItaM
pratyEkaM dEvasaMsatsvapi tava BagavannartitadyOvadhUShu || 35 ||
In this shloka, Sri Tivikrama Panditacharya mentions that he has submitted very little service by composing this stuti.
pIThE ratnOpaklRUptE – SriMadAcharya sits in Sathya loka, on a throne studded with dazzling jewels.
ruchiraruchimaNijyOtiShA sanniShaNNaM – the jewels dazzle in the assembly
brahmANaM BAvinaM tvAM – SriMadAcharya, You are the Bhavi Brahma
jvalati nijapadE vaidikAdyA hi vidyAH – Your footsteps illuminate a brilliant path, of knowledge as per the Vedas or the path of correct knowledge of the Vedas.
sEvaMtE mUrtimatyaH sucharita charitaM BAti gaMdharvagItaM – You are served by Gandharvas singing, constantly
pratyEkaM dEvasaMsatsvapi tava BagavannartitadyOvadhUShu – Whatever shloka I have composed is very less, compared to your actual capacity.
There are 1180 Shakas in the Vedas (Rig Veda – 21, Yajur Veda – 109, Sama Veda -1000 and Athava Veda -50).
Each Veda mantra has a devata associated with it, each of these devatas take on a physical forms and constantly praise Sri Vayu Devaru in Satya Loka (nijapade) , who is seated on a dazzling throne studded with gems. Gandharvas are constantly singing and dancing in your praise.
pratyEkaM dEvasaMsatsvapi – This means that all the devatas praise Sri Vayu devaru. Starting from Satya Loka, all the devatas praise Sri Vayu Devaru in this manner.
saMsArAbdhau nimagnAMCharaNamaSaraNAnicChatO vIkShya jaMtUn |
yuShmABiH prArthitaH sa~jjalanidhiSayanaH satyavatyAM maharShErvyaktaSchinmAtramUrtirna
Kalu BagavataH prAkRutO jAtu dEhaH || 36 ||
This is shloka describes the Veda Vyasa avataara.
saMsArAbdhau – Ocean of samsara
janimRutinirayAdyUrmimAlAvilE&smin – cycle of birth and death
yuShmABiH prArthitaH – O Vayudevare, you went and requested Sri Hari
jalanidhiSayanaH – Sri Vishnu in Ksheera Sagara
satyavatyAM maharShEr – son of Satyavati
vyakta – You appeared, not born like us.
chinmAtramUrti – Sri Hari’s deha is sadchidananda; full of gynana and bliss and not like ours
Skanda Purana mentions about Gautam Rishi shaapa towards the end of Dwapara Yuga due to which there was a loss of knowledge everywhere; the souls were completely submerged and drowning in this ocean of samasara; struggling as they were caught in the cycle of birth and death. All the devatas saw this and they were filled with compassion; putting Sri Vayu at their head they approached Sri Hari in KsheerSagara. Sri Hari agreed and appeared as the son of Satyavati, his body was sadchidananda and he composed innumerable shastras. The Veda Vyasa avataara in this manu is sakshat Sri Hari himself.
astavyastaM samastaSrutigatamadhamai ratnapUgaM yathAMdhairarthaM
lOkOpakRutyai guNagaNanilayaH sUtrayAmAsa kRutsnam |
vidyOpalabdhyai gurutamamaguruM dEvadEvaM namAmi || 37 ||
astavyastaM – Confused or thrown about
samastaSrutigatamadhamai – All the Shastras and Shrutis
Before the advent of SriMadAcharya there was no proper interpretation present; texts had been modified to support their theories. There were multiple versions of the same text.
In the midst of all these, there were lot of schools of thought floating around. Each school gave their interpretation, but none of the schools gave a satisfactory interpretation.
With such a confusion prevailing, SriMadAcharya brought the jewels of Shastras and their innermost meanings.
gunagana nilayaha – abode of Gunas; Sri Hari is called ananta ananta Guna PariPoorna. Sri Hari is addressed as gunagana nilayaha – because it brings out the stark contrast of advaita’s “nirguna brahma”
sUtrayAmAsa kRutsnam – O SriMadAcharya, you are the writer of the excellent BrahmaSutra Bashya.
* Note it may seem like self glorification, but actually it is the simplest and most secure way of reaching Sri Hari. Also Tattvavada reconiles many many issues skipped over by other schools of thought.
Shloka 38-41 To be Done