अस य भ तस य महत न श वस तम तद यद ऋग व द यज रव द मव द ऽथव ङ ग र

Transcription

1 To uphold the righteousness of the world, the vedas are the basic sources. They are the primary root of culture. The br^ihadaranyaka upanishhad declares that the entire vedic literature is the exhalation of the Lord shri hayagriva: अस य भ तस य महत न श वस तम तद यद ऋग व द यज रव द मव द ऽथव ङ ग र (ब हद रण यक पन षद २.४.१०) The bhagavata - purana clarifies that yajjnapurushha - narayana in the form of Lord hayagriva exhaled the entire vedic literature when chaturmukha - brahma performed the jjnanasattra: व च बभ व र शत श वस त ऽस य स त (भ वतप र ण २.७.११) The four vedas, namely the R6ig, yajur, sama and atharva, mularamayana, the vaishhnava puranas, the vaishhnava shrutis, six vedan^gas shixa, vyakarana, chchhandas, nirukta, jyotishha and kalpa, these are the essential branches for higher learning. So says the talavakara upanishhad: व द व ङ न त यम यत म (तलवक र पन षद ४)

2 Defining the vedas The Supreme is that which cannot be known by sense - perception (pratyaxa) or by inference (anumana) and can be known only through the shastras, and the shastras alone are called the vedas. That is how it is defined in the preamble of the R^igbhAshhya: प रत यक ष ण समत य व यस त प य ब द यत एत ववदन तत व द तस म द व दस य व दत However the manusmr^iti and other works also have similar definitions. Therefore, to make the definition of the vedas more precise, more opt, more exclusive, it is also defined as that which are visualised and heard, experienced, but not authored by ancient seers and well accepted in the world from time immemorial as mantra, brahmana, AraNyaka and upanishhad can be called vedas. The vedas are not made or authored by any person according to Indian belief, because they are learnt from one to another orally, by hearing, over generations without any change. They are apaurushheya. However in the world we find all sentences are made by one or another person.

3 So there could be a possible doubt and hence a question. How can there be one text without an author? In the beginning of the creation of the world, there could be an author or many authors. How does this stand credibility? This doubt and question can be solved thus: We find in the world two kinds of objects. One, manmade and well known like a cloth, pot, etc. The other one is that they are not made by any person, like time, space, consciousness, etc., which are eternal for which there is no maker. Now what harm is there in accepting the vedic sentences as also belonging to the class of objects for which there is no maker and which are eternal like time, space, consciousness etc. Even the great seers like vasishhta, vamadeva, etc., are not the authors, but are only seers who have heard and experienced the truth of the vedas: ऋषय मतरद रष ट र The study of the vedas is an essential and primary mandate for all the trivarnikas - the brahmanas, xatriyas and vaishyas. All shruti and smr^itis declare that the study of the vedas in a systematic and traditional way by men belonging to the three varnas after the initiation of upanayana. Only then he is called a dvija (twice - born): अष टवष ब र ह मणम उप य त तम य पनयत व द क त स ऽग ततव य रहस य द ववजतम

4 The study of the vedas, including the meaning and purport is mandatory for all. shruti categorically condemns those who merely study mechanically without understanding the meaning of the vedas and compares those who have not understood the intrinsic meaning of the vedas to a donkey which carries heavy weights not knowing the contents: स थ ण रय भ रह र ककल भ द त य व द ववज नत य ऽथ म However it is indeed practically impossible for any person to understand the veda thoroughly, which is far above sense - perception, with his limited capacity. The vedas themselves declare that only chaturmukha - brahma understands the meanings of words and passages of the vedas from all angles, all aspects, thoroughly: कश छतद य म व द र क ग ष ण य प रनतव च पप द Lord vedavyasa knows all and by His grace AchArya madhva knows all the intrinsic meanings of the vedas. No other is blessed with this much knowledge. The sacred shrutis and smr^itis have rightly said the innermost meaning of the vedas cannot be known by anyone totally. Even to understand the principles that the vedas convey are

5 indeed very difficult, but is possible only for brahma and vayu. When it is so difficult to understand the innermost meaning of the vedas, it is needless to say, to write an authentic commentary only an all - knowing seer undertakes the task. In this path the genius of the seers yaska and others have made attempts the best they could to help people go in the path. The attempts are indeed praiseworthy and appreciable. To some extent they guide, but are inadequate. Based on such works, sayana, madhava and others have made attempts to comment on the vedas. They are guides for those aspirants and inquirers who venture to understand the vedas. However, all these have not been the means of understanding of the vedas totally and perfectly. Time and again, shri vedavyasa, the one who divided the vedas for our convenience has said in all puranas that there are three interpretations of the vedas: (1) The main purpose of all the vedas is the knowledge of the Supremacy of Lord vishhnu, which is the primary meaning of the vedas. (2) The devatas indra, agni and other deities are the secondary meaning of the vedas.

6 (3) The vedas also have the metaphysical interpretation: रय ऽथ व व द ष दश थ व भ रत ववष ण हस र म वप न रततरशत थ कम (स कतदप र ण) Thus shri vedavyasa has said that there are three interpretations of the vedas. To guide us, shri madhvacharya has given these three interpretations in his R^igbhAshhya. R^igbhAshhya of shri madhvacharya For the first time in the world it was shri madhvacharya who showed the method of metaphysical interpretation for the entire vedas be defining the methodology in his R^igbhAshhya. Other interpreters limited their interpretations to the vedas with the superficial meanings giving only the Adhidaivika point of view. The R^igveda has in all 1017 suktas, spread over in ten mandalas. Of these, shri madhvacharya wrote comments on only forty suktas, which are found in the first three adhyayas of the R^igveda. This is well - known as the R^igbhAshhya. In it he has interpreted in three ways based on the works of vedavyasa, nirukta and others.

7 Three Interpretations of shri AchArya madhva for vedas All the vedas primarily declare the perfect attributes of Lord vishhnu. This is the main purpose in support of the Supremacy of Lord vishhnu. Next, the vedas tell us about the deities like agni and others. This is the secondar interpretation, which is Adhidaivika. The third interpretation of AchArya madhva as clearly directed in the vedas is for the spiritual inquirer as to how he should perform sacrifice in mind, with the sole purpose of pleasing the Lord vishhnu and how he should proceed. This is the AdhyAtma meaning, which only AchArya madhva has given in R^igbhAshhya, which is his exclusive contribution. AchArya madhva's r^igbhashhya is not Incomplete Though AchArya madhva has explained the meaning of forty sukta found in the first three adhyayas of R^igveda, is is NOT incomplete. The methodology he has defined is such, it is as good as interpreting the entire 489 mantras of the entire three adhyayas. Following this well defined methodology outlined, any genuine and open minded, devoted, spiritual inquirer can get the ability to interpret the entire

8 vedas. Being an all - knower, knowing fully the limitations of abilities of the spiritual inquirers in this kaliyuga, he has written the commentary on forty suktas only. We cannot confidently claim that we are able to digest totally the interpretations of the forty suktas of the three adhyayas of R^igbhAshhya. TIkA and TippaNI (gloss and notes) on R^igbhAshhya The eminent TIkAchArya who came in the lineage of shri madhvacharya has helped us immensely by explaining the profound meanings for the words and passages which shri madhvacharya has given in his R^igbhAshhya. To help us study R^igbhAshhya and TIkA thereon by TIkAchArya, shri raghavendra ( ) has given us mantrartha - majnjari. This work makes the spiritual inquirers to understand R^igbhAshhya and TIkA, easily as they are explained in a simple and lucid style. For this help, they would have been very difficult for learners, not even to scholar to understand. R^igarthoddhAra of shri vamshapalli shri shrinivasatirtha Based on the well - defined methodology of shri madhvacharya as shone in his R^igbhAshhya on

9 forty suktas of R^igveda, and the excellent gloss thereon by shri jayatirtha, shri vamshapalli shrinivasatirtha has given a very convincing and wonderful interpretation of all 489 mantras of R^igveda in his independent work R^igarthoddhAra (R^igarthamaJNjari). Till now it was unpublished. He has contributed another work, as notes on R^igbhAshhya - TIkA, the shrinivasatirthiya, which has been published by shri uttaradi matha. In this work special attention has been focused on the TIkA and TippaNIs on R^igbhAshhya. He has not independently interpreted them step by step. He has followed the guidelines to interpret only forty suktas. To interpret all the mantras and to establish firmly that all 489 mantras could be convincingly explained following the methodology of shri AchArya madhva, shrinivasatirtha has given us the R^igarthoddhAra, a separate one, other then the shrinivasatirthiya. He has clarified the same in the following shloka: ऋ थ भ ष यट क क त ङ ग य भ य य तदत मय र प र दम ग त य व य स त स त वभ ष टद (ऋ थ द ध र अ य य ३) The Speciality of R^igarthoddhAra Making the meanings R^igbhAshhya and the TIkA simple, easily understandable, and creating more

10 interest in further studies of the works, shri shrinivasatirtha has helped us. Here R^igartho... maya has to be explained. We can see the gems of principles spread throughout. He picks up rare meanings that are hidden. Here are a few examples picked up from innumerable gems. From the 35th sukta of the third adhyaya: ॐ य त पतथ ववत प व ऽर णव क त अततररक ष त सभ अद य पगथसभ भ रक ष च अग च ब र तह द व This is the 11th mantra. He explains in a simple way the meaning given in the R^igbhAshhya and the TIkA, which only great scholars can understand, making it understandable to all genuine inquirers also. This approach leaves an everlasting imprint on the readers. The last line of the mantra says: रक ष च अग च ब र तह द व (Oh Lord vishhnu! Save us from life and death. You are great.) For this AchArya madhva says in R^igbhAshhya: रक ष ग क ब र तह ऽथ म भ य य shri jayatirtha picks up and comments:

11 अद य ऽस म रक ष च र त अथ अतयच च अस म अग क श च ब र तह त वद वच म र ण अग क भववष य म ह भ य य ऽग कत वस य स द धत व द अग क भ य यस त वप र प यत व त म भ य य इत य क तम To be one - up above the lower one is quite natural and understandable. True. It is not possible to be greater than the superior even if an attempt is made. However, in the bhashhya it is said: samebhyah adhikan bruhi It only means that the one can be superior in the class of equals. One more question crops up. As it is not possible to be better than the superior, similarly it is not possible to be better than the equals. When such is the case, how to find the convincing logic to solve this riddle. Here, shrinivasatirtha takes up this question, analyses in a convincing way. For the soul it is not only the lin^gasharira cover, the desire of which acts like another cover. By acquiring knowledge of the lin^gasharira avidya can be routed out along with other drawbacks. Then most of the intrinsic bliss is expressed, but not all. The reason is that there is another cover for the soul called Ishvara.

12 Though there are souls that are equal in intrinsic status, some souls put in great effort even after acquiring the divine vision. Then only such souls get the expression of all the bliss, without any reservation. Then, though these souls are of equal status, eligible for equal bliss, only those who will have put in great effort even after the divine vision in the liberated state will express all the bliss. Thus they score over their equals. Such possibilities are not against the principle in the liberated state. Thus he defends and shows the beauty of the expression samebhyah. shri shrinivasatirtha makes it clear that such increase or decrease in the liberated state refers only to the manushhottama chakravartis and not to the deities in whose bliss there has neither an increase nor decrease in the liberate state because the intrinsic bliss is fixed. shri shrinivasatirtha refers to authentic words of AchArya madhva in anubhashhya: स र ण म क त त स ख क प त यथ क रमम व द ध ह स द धवम क तग न ण म Expressing total bliss is the increase of bliss. Not expressing total bliss is the decrease of bliss. This is how the words increase and decrease have to be understood. AchArya madhva has made it very clear in his IshAvAsyopanishhad bhashhya: क ष ण प द धततमक वत ज ञ द धनन ऽद धप यत ह र स आनन दतय भव द ध र वम

13 By performing the ordained duties, such as studies, puja, etc., there will be an increase in bliss. By not performing the ordained duties and involving in forbidden acts will result in a decrease of bliss, even if one is highly knowledgeable. For the devas engaging in forbidden acts, they will not be able to get the extra expression of bliss which they would have acquired had they avoided the forbidden acts. However, there is a lapse in their intrinsic bliss. That is the reason why Chandra sugriva had contact with tara, who was superior to them, they lost the extra good merits they had earned, but never lost their intrinsic bliss: चन रस ग र वय श च व तव च चद रपररग रह त प र प तह द धनरभ न न व क प तह द धन कथञ चन (अन व य ख य न, अध य य ३, प द ४, श ल क ६) One who is eligible for the position of brahma gets it only when he performs the rajasuya yaga. If one who is not eligible to become brahma performs the same rajasuya yaga, he becomes superior in the group of his equals: अय ग यक मह पद द धवध त र ष द धह क रत सम नय ग यत गण त कर द धत म द धक तग वरम (मह भ रतत त पयवद धनणवय अध य य २१, श ल क ८३)

14 So says AchArya madhva in his mahabharatatatparyanirnaya, keeping in view only of men who are emperors. He further gives an example: अतद ध शङ क प त रक न प नत त य वतवत (मह भ रतत त पयवद धनणवय अध य य २१, श ल क ८४) Therefore King harishchandra could excel other kings So it is the opinion of all great traditional scholars to uphold the R^igvedic prayer: सम भ य अद धध च ब र द धह Keeping in view of men who are emperors AchArya madhva has rightly said for which there should not be any objection. Even at this stage there could be a doubt lingering in the mind about this. If there is equality among the eligible in the category there cannot be any superiority. How to overcome and prove the consistency? A convincing answer is given by shri tamraparni AchArya in his gloss on the mahabharatatatparyanirnaya. Yes, there is equality in the divine vision of Lord vishhnu. By performing good acts even after the divine vision in the liberated state, the divine grace of Lord vishhnu will result in an excess of bliss.

15 Thus it is possible to prove the superiority of some souls over the eligible equals even in the state of liberation: नन स म य आद धधक य य ग सद धत च ऽद धधक य न स म यम तथ च कथ सम नय ग यत गण द आद धधक यम च यत इद धत च द उच यत अपर क षज ञ नव यङ ग यप रच र नन द न स म यम तद त तरभ द धवर जस य द धदप रयत न द धधक य न आनन द द धतशय इत यत तभय र पपत त (मह भ रतत त पयवद धनणवय अध य य २१, श ल क ८३, त म रपण य) In the doctrine of madhva, in addition to the equal eligibility in the particular class, कक ष य, considering some special acts, some special features, some plus points, are also considered rightly, to claim superiority among equals. shri vadirajatirtha gives a very practical, down to - earth example in his gloss on the mahabharatatparyanirnaya with his usual humour. While taking food in a row of scholars of almost equal in stature, an age old scholar, of the same merit is honoured to take the first place. Age plays an extra point here for consideration and honour: सम नषड रस न नभ द धजन पङ क त यथ कद धञ चद व मग र तथ पयद धन त तथ त यथव (मह भ रतत त पयवद धनणवय, भ वप रक द धशक ) One more example in the 24 th sukta of the second adhyaya of R^igveda:

16 ॐ नद धह त क षत र न सह न मन य वयश चन म पतयन त आप न म आप अद धनद धमष चरन त नवय व ततय प रद धमनन त यभ वम १.२४.६ Here is a beautiful explanation of the hidden treasure of meaning which is appealing: Oh Lord vishhnu! Even the liberated souls have not been able to obtain Your power of vanquishing, Your strength, Your profound knowledge. Thus the supremacy and glory of Lord vishhnu is highlighted. Here the word manyu is equated with knowledge. However, one might raise an objection: when we have a meaning, well known krodha (anger) for manyu, why it is not considered? There is a convincing and suitable answer to the question in the gloss (of shrinivasatirtha): यद यद धप मन य शब द क र धर पग ण थवतय ऽद धप शक यत व य ख य त म भगवद धत ज ञ न नन द त मकक र धतय क र धमय ऽक र धमय इत यत र क र ध क षम त मक यतय द धचद नन द त मकततथ इद धत ब हद रण यकभ ष य ऽद धभद धहतत व त तथ ऽद धप तम ग णक यवक र धतय ग णत व भ व न भगवत यभ व त तत प रसद धक तपररह र य त थ व य ख य तम यथ क त तत र व अन यक र धसमक र ध ततय द धवष ण कथ भव त इद धत अत एव क त ट क क र क र धतय ग णत व भ व त इद धत ज ञ न नन द त मकक र ध द धभप र यतय व य ख य न त वन मतम व अप रद धतद धष म अन मत भवद धत इद धत न य य द धदद धत रष टव यम Though it is possible to interpret the passage keeping the meaning of anger for the word manyu, there is anger with

17 knowledge. AchArya madhva has clarified it in br^hadaranyakopanishhad bhashhya for krodhamayo.akrodhamayah, he says krodhah xamatmako yasya chidanandatmakastatha. Still anger has a negative approach and is a sign of tamoguna. In the case of the Lord, anger with knowledge is included in His virtues. The tamoguna anger is not in Lord vishhnu. Anger is a sign of weakness and ignorance. In Lord vishhnu there is knowledgeable anger. That is why the word knowledge is taken for the meaning of the word manyu: अन यक र धसमक र ध ततय द धवष ण कथ भव त Saying this the usual meaning of the word krodha is rejected. shri jayatirtha in his TIkA has said: क र धतय ग ण भ व त If krodha (anger) is taken along with knowledge and bliss, then the word anger for krodha is welcome. That which is flawless is always acceptable. Now let us take up the 8 th mantra in the fourth sukta of the first adhyaya: ॐ अतय प त व शतक रत घन व त र ण मभव प र व व ज ष व द धजनम १.४.८

18 Oh Lord vishhnu! All Knower of all knowledge (ह सतक रत = शतद धमद धत अपररद धमतन म क रत ज ञ वनम तथ च प णवज ञ न), having accepted somarasa ignorance can never come anywhere near You. You are untouched by any flaw. There can be a doubt if He has accepted somarasa and thereby acquired the strength to keep away ignorance, then it contradicts the principle that Lord vishhnu by His very nature keeps all ignorance and flaws away. Is there not a discrepancy of a glaring inconsistency here? Forseeing this possible question and objection, shri shrinivasatirtha answers convincingly: य ष स म परम श वर ण प ततत ष यज ञ द धदतभगवत प रस द न म क त ष सत स त ष परम श वर ऽज ञ न न सहत ऽत स म प त व त ष मज ञ न भ द यत क ररत व त त व व त र ण घन ऽभव इत य च यत तदध नत व द इद धत न य य द धदद धत रष टव यम The Lord drinks somarasa from devotees who have acquired it to please them and bless them to be free from ignorance and the like flaws. God does not tolerate ignorance to touch His devotees. Thus the readers will get the correct picture by clearing the shadows of doubt. Like the mantrarthamajnjari of raghavendra, this work named R^igarthoddhAra gives at every step simplified interpretations, making the progress

19 clear and smooth, giving an insight into the bhashhya and TIkA thereon. From the Preface of the book R^igarthoddhAra of vamshapalli shrinivasatirtha Edited by Vidwan Ranganatha Katti and Vidwan K. Shankaranarayana Adiga