Anu Bashya

A.R. Ramachandran

(Published in Dvaita.org Listings)

More than ten years ago, I came across a small book in tatters. Through its many holes, I could discern the title and author - "Anu Bhasya of Sri

Madhvacharya" by Sri C.S. Narayana Rao. I could not get any further details about the Publisher, Year of Publications, Copyright details etc. Further, I have not seen any other copy of it. Seeing its brittle state and also its value, I copied the small book by hand. I am reproducing it in instalments with the hope that dvaita list will preserve it for posterity. The penultimate verse of Sri Anu Bhasya describes itself as "Sarva Sastrartha Sangrahaha" meaning, the essence of all good scriptures ? this underlies its great importance.

Reading this in English (the language is clear, but slightly archaic), I find a lot of repititions (yes, it does help to reinforce vital doctrines).In the original, Sri Madhva emphasises the same doctrine with great deal of quotation from bewildering variety of sources.. Perhaps, such reptitions cannot be helped while translating. When I read the book again and again, they don't seem to be just repititions, but makes new sense each time (with all its obvious limitations). There are not many English translations of Anu Bhasya, and I find this very useful in grasping, if I may use the word, the "architecture" of Sri Madhva's thought. Further, it is small enough to be posted in a few instalments.

I have reproduced it word to word, comma to comma, and have strived to protect it from any taint of corruption due to my ignorance. I now leave the learned author to his eager audience. All my mischief ends with the full stop at the end of this sentence.

Regards, A.R. Ramachandran

SRIMAN MADHVACHARYA'S SRI ANUBHASYA - C.S. NARAYANA RAO

II OM NAMO NARAYANAYAII

The sutras of Badarayana form Para Vidya as they proclaim Sriman Narayana as the Para, the Highest having no one equal to Him. Even the Vedas cannot function as Para Vidya if they are studied without the help of the Sutras. This unique importance of the Sutras have made our Acharya to write four commentaries on them:

1.Bhasya Purnapragna Darshana

2. Anu-Vyakhyana

3. Nyaya Vivarna

4. Anu Bhasya

The greatness of Sri Anubhasya has been wonderfully described by our Holiness Sri Parimalacharya . His Holiness compares Sri Madhva to Sri Krishna and Anu Bhasya to universe shown to Yashoda in His mouth. As the universe in His mouth was complete in every detail, wanting nothing, so also the Anu Bhasya , though an epitome, is complete, bringing out the essence of every Adhikarana and every Sutra of Sri Badarayana. Sri Krishna showed to Yashoda the Universe in His mouth without the least exertion. So was Anu Bhasya delivered to the Sishyas of Madhva without any exertion. It was a Sadhani Dwadashi and the Sishyas had no time to do the daily parayana of the Bhasya before sitting at meals. The leaves had been spread and the sishyas could not make the Bhagavatpadacharya wait. Sad at heart, they sat. The Merciful Master, Sri Madhwa, knowing this, gave out the Anu Bhasya offhand, to the great surprise of the Sishyas.Happily did the Sishyas begin to recite sloka after sloka as their Master went on singing out offhand. By the time they had dwadasha namaas traced on their person, lo!, the Anu Bhasya had been sung and they were ready to take their meals.

SRI ANUBHASYA

Sri Gurubhyo Namaha. Sri Hanumad Bheema Madhvantargata Sri Rama Krishna

Vedavyasaatmaka Sri Lakshmi Hayagreeva Namaha

HARIH OM

The Sutras of Badarayana are explained after bowing down to Narayana, my direct Guru, who is the abode of numberless heavenly (apraakrita) blissful qualities, who is completely free from all defects, who alone is to be known as the Highest and the Most Supreme (blissful) and who alone is the final goal of all Sattwic jivas.

This Mangalacharana sloka of Sri Madhva of his Anu Bhasya not only serves as a benedictory prayers but also as a synopsis of the Sutras of Badarayana. The 564 Sutras are divided into four chapters. The first proclaims Narayana as the abode of myriads of heavenly and blissful qualities. The second chapter establishes how Narayana alone is "Dosha vargita" ie. Completely free from all defects. The third tells us how a Mumukshu, one desiring moksha, must have bhakti coupled with vairagya. Guru bhakti and Vishnu bhakti alone would help him to gain confirmed and unshakable knowledge that only Sri Vishnu is the greatest Lord ruling over the entire universe. It also lays down how Lord Vishnu whose grace alone brings us Moksha, should be meditated upon. This is summed up by a word " Jneyam" in the Mangalacharana sloka. The Fourth Chapter tells us that Vishnu is the final Goal. It also tells us how Moksha is attained ? " Gamyam".

"Narayanam Gunaih Sarvaih Udheernam Dosha Varjitam

Jneyam Gamyam Gurumschapi Natva Sutrartha Uccyate"

SAMANVAYADHYAYA

(Every Vedic Text primarily proclaims Vishnu)

PADA ONE

Sri Vishnu alone is to be meditated upon by those who want Moksha (Vijijnasya). The right knowledge of only Him is to be attained by listening to His attributes, leelas and glory which are essentially true, as described by really devout people, by thinking over and over of the knowledge got and by meditating on Him as the only independent creator, as the only Independent and so true sustainer and so the true destroyer of all this animate and inanimate creation (Sarvakarta). It is only Vishnu who can liberate souls or keep them in eternal bondage of samsara of birth and death or keep jivas in etenal hell. It is again He who grants the right knowledge of Himself to satwic souls. He doesn't enable the really wicked people to gain right knowledge of Himself. Again, it is Lord Vishnu who alone propels every living being to act. So, only Vishnu is Sarvakartaa.

"Aagamoditaha" - All the Vedas and Sat Shastras describe only Vishnu as Creator etc, and they sing primarily only to the praise of Vishnu alone. Though He is too great to be known or described in full, He is not Avachya (or, not-at-all indescribable through words). "Ikshatehe" - Through the Sad Upadesha of Sri Chaturmukha Brahma who is the greatest amongst the jivas, Vasudeva is known. And He is known through his attributes. So, He is not avachya. The Vedas declare that every sentence, every name, every word, every syllable and every sound denote Him and as every word in virtue of its root meaning denotes some attribute or other, it follows that Sri Vishnu is the abode of numberless heavenly blissful attributes. Such a knowledge of Supremacy of Vishnu can be had only when Vedas are read in the proper way. The proper way to understand the real meaning of any text is to arrive at what it really means only after taking into consideration how the text begins and ends, what it tries to emphasise throughout by way of repitition and also by seeing that the meaning so arrived at is not opposed to sound logic supported by Vedas and Sat-Shastras. We must also see that the meaning arrived at is corroborated by other texts of the Vedas and Sat-Shastras. We must also take into account the special features described in the text. If the Vedas are understood in this way, we will see that Vishnu is the Parabrahma of the Vedas, and that He is not Avachya.

"Samanvayaath Ikshatehe" ? It is only Lord Vishnu who is Poornananda or Anandamaya ie. One ever full of, and ever overflowing with real, unmixed bliss. Annamaya mentioned in the Vedas is Sri Vishnu only, as He is like Anna (or, food) for the whole Universe. The whole Universe depends on Sri Vishnu for sustenance the way we depend on food. He is also Annamaya ie. One having the greatest food, as He swallows the entire Universe during pralaya. He is the Pranamaya as He makes all jivas act. Only Vishnu is Sarvagna, in reality, Omniscient, for only He knows everything in detail, its past, its present, and its future in all its aspects. So He is Vijnanamaya of the Vedas. By saying that Vishnu alone is Anandamaya, the Sutrakara only suggests that He is the abode of infinite blissful qualities like Poornasaktitva, Poornagambhiritva, Poornasaulabhatva, etc, spoken of in Vedas is only Narayana (like, Antaraha ? the One who is within). The "Akasha" praised in Vedas is also He. This is easily seen from the special attributes mentioned there and the Vedas declare that these special attributes are found only in Vishnu and none else.

"Praneta" ? How can Mukhyaprana the Deva of Breath be called "primarily" by the word Prana ie. "One who makes others act", when he himself is acted upon, as the Vedas declare, by Sri Vishnu? Thus, the real "Prana" is Vishnu as there is no one, however great, that is not acted upon by Sri Vishnu. But, Narayana is not made to act by anyone.

In the Agni Suktha, it is said that the thing placed in the heart of jivas is light. This light is Narayana and no one else, as in the same suktha, this light is spoken of as being beyond the complete grasp of ears and eyes. This characteristic of not being completely understood by the senses and deities presiding over them is attributed in Rig Veda only to Lord Narayana. He is known as Adhokshaja as He cannot be grasped by senses.

Again, the Chandogya Upanishad says "The light shining beyond heavens is Gayatri". The same passage also says "He sings and helps thereby to cross the ocean of samsara". Sri Vishnu alone, Vedas declare, is capable of saving jivas from samsara and no one else can. So this special characteristic of being capable of saving one from samsara mentioned in the text determines who exactly is denoted by word "Gayatri", as also by the strength of its root meaning "Gayatri" and "Trayathi cha" rightly and primarily means Narayana alone. Similarly, all names occuring in the Vedas, though they are commonly used to denote those other than Vishnu,

means primarily Sri Vishnu alone.

PADA TWO

Only Vishnu is omnipresent as He alone pervades everything. He is "Sarvagaha". It is Sri Vishnuwho destroys all by swallowing all at the time of pralaya and who eats the good fruits of all jivas. So He is "Attha" the Great Eater. It is only Vishnu who independently controls, commands, and propels all jivas upto and including Brahma. So He is "Niyantha". Again, He who cannot be completely grasped by our senses and even by the Devatas presiding over the senses is Vishnu. So, He is "Drusyatgat ? Duijjititaha". It is Vishnu who is in the heart of everyone as the Ruler within directing and controlling our thoughts and our actions and so He is in everything, animate and inanimate, and thus endows each thing with its, his/her peculiar nature/property/capacity. As He has good characteristics of everything and everyone, He is "Sarvayuthaha". Every hymn and every word denoting a characteristic primarily praise only Sri Vishnu as every attribute is in inexhaustible fulness only in Him. And He has these attributes which constitute His very nature, without the grace of any one else. And the Devatas obtained only a fraction of some of His attributes, only through His grace.

PADA THREE

"Sarvasrayaha" - Sri Vishnu is the sole supporter of everything, animate and inanimate of all the worlds. It is only He who is full of numberless qualities. "Purna Gunaha" ? Each attribute is essentially true and each attribute is full only in Him. "Aksharaha" - One who knows no destruction of any kind. Only He is "San" , free from all defects. He alone is the Independent Cause of all and nothing is the cause of Him. So, He alone is Sat. Again, He is "Hrdabjagaha" as He dwells in the Heart of everyone as the Ruler within. "Suryadi Bhaskaha" ? It is Narayana who gives light to the Sun and other shining ones. Only He is Prana as He directs the Devas including even Prana, the Deva of Breath ? "Pranaha Prerako Daivatairapi". Those not eligible for the five samskaras and those who cannot and who ar not eligible to do penance cannot know Him through the Vedas ? "Jneyo Neivedaihi Sudradhai". He makes all tremble and so He is called Vajra. He is really completely different from the jivas, the living beings. "Anya Jivitaha" ? He is always "Atyanta Jagadvilakshana". Certain words like Master can be used to denote both Vishnu and others "Pratitvadi Gunaiyuktaha" yet such words primarily denote only Vishnu. Though there are masters and masters, only Vishnu is the Supreme Eternal Master of all masters, having always all qualities of the masters in full. But the others so called masters cease to be masters some day or the other. And even when they are masters, the qualities of a master can be found to be very limited, and they can act as Master only as long as Vishnu desires them to be so. Only Vishnu who alone can save jiva from the woe of samsara is primarily known by words which can denote both Vishnu and others.

PADA FOUR

Even words which as a rule denote only others in ordinary language and hence, which seem to the ignorant as incapable of denoting Sri Vishnu primarily, denote Sri Vishnu only. Words like "Avyakta", "Thuki", "Sunya" etc and sentences denoting commands and actions, all primarily denote only Sri Vishnu. Generally, Avyakta is used to mean Mula prakriti, which is unmanifest and so invisible. That which is unmanifested must be most subtle. The Vedas say that Sri Vishnu is the most subtle of subtle things (Anoriyan ? ie. Smaller than the atom ? Anu of Anuus). So, the word "Avyakta" denotes Sri Vishnu better than Mula prakriti. Considering the way in which the word is derived, and also its root meaning, the word jiva also means one who makes / enables creature to live. Again, the figurative use admits the word "Jiva" to denote Him who has all "jivas" under his control (such usages abound in practical life. For the person selling "curd" is addressed as "O Curd" and he comes. The man is called "curd" not because of any identity with curd but because the curd is at his disposal. Similarly, Sri Vishnu is termed as "Jiva" not because of any identity but because He is the only Independent Dispenser of all jivas who are under His control).

"Dhana" means, in Sanskrit, wealth. One who possesses wealth is called a "Dhani". And it does not mean a "Dhani" should always have his wealth or "Dhana" in his person. If he has wealth at his disposal, it is OK to call him a "Dhani". Likewise, the word "Dukhi" need not always mean one who has "Dukhi" or sorrow on his person. One who has sorrow at his disposal can be called a "Dukhi". The only purusha that has sorrow at His disposal is Purushottama. Only He can determine wha "sorrow" a jiva should suffer from, and it is He who can save a jiva from the sorrow of samsara. And again only He is always completely free from sorrow of all kinds. So, "Dukhi" primarily means Sri Vishnu. Similarly, every word in Vedic text and the whole Vedic sentence denoting a command or karma denote primarily Sri Vishnu only.

"Aharaha Sandhyam Upasita" is a sentence denoting a command. This sentence means "Do worship in the form of the coded sandhyavandhanam everyday" (to please the Highest Lord Vishnu). Ahaha also means Surya, the Sun. Surya primarily refers to Vishnu as Sauris or Gnanis reach Him. Sandhya is the meeting. He who makes a jiva meet others is Sandhya and He is Vishnu, the Atma who determines whom a jiva shoule meet. The word "upasita" means "sit close". The crow is called "Ka Ka"as it cries "Ka Ka". Similarly, the one who goes into street crying "Rama, Rama" is called by the word "Rama". So, Lord Pragna who keeps calling the jiva "Sit Close", "Sit Close" (so that He may induce sleep in us by His sweet embrace) is called "Sit Close" or "Upasita". So, every word in the above Karma Vakya denotes Sri Vishnu "Karma Vakyai Vachyaha".

So, not only the whole sentence but every word relate to or denote Him. He is both the primary cause and the secondary cause as He pervades in everything and every action is done only because Sri Vishnu directs the jiva from within to act. His power and lordship is unlimited. So, the Vedas speak of Him both as support and the supported "Yasmin Pancha Pancha Janaha Akasascha Pratistitaha" ? the support is denoted by the word "Yasmin" (He in whom) and the five persons supported all are Vishnu Himself. In addition to the secondary meaning got by giving secondary values to certain words in Vedic texts, we can that always the primary meaning of the word/sentence in the Vedas denote only Sri Vishnu when the highest values as given by the words met. And the Vedas themselves do say that they in toto are describing only Him ? "Sarva Vedo Yanpadamamayanti".

"Tasmevaikam Jaanata, Namaani Sarvaani Yamavishanti" ? So, He is "Ekaha Amitatmakhaha". He is also "Avatara Karana" ie. One that is both the result and the cause at the very same time. The Vedas declare "From Atma was born Akasha" and from "Akasha was born Vayu". As all the words primarily denote Sri Vishnu, Atma, Akasha and Vayu must all denote Sri Vishnu. Here, Akasha is avaantara karana. If Atma means Vishnu, how can one born of Atma here akasha, also mean Vishnu? This is not absurd. For, the Vedas declare that Sri Vishnu entered everything soon after creating it, only to give it its special features and to enable its function. After creating akasha, the space, He entered it Akasha. From Atma, not only jada akasha but also Akasha, the Antaryamin. Sri Vishnu is also denoted by words like Prakriti and Sunya, because He makes the happiness of very wicked people nil (and, as He decreases the happiness of very wicked people). As He is full of infinite attributes, every word denotes only Sri Vishnu primarily. So, all words (1) words that appear to generally denote others, other than Vishnu (2) words that denote Vishnu and others (3) words like "jiva" and "dukhi" that are thought to denote only others and so appears to be incapable of denoting Vishnu all denote primarily only Vishnu. Such a knowledge is essential for a mumukshu to keep himself reminded always of God (Sri Vishnu only).

END OF SAMANVAYADHYAYA

PART THREE

AVIRODHYAYA

(Sri Hari is completely free from all defects)

Only the Vedas and Pancharatra agamas are true as verbal authorities. Not being limited to time and authorship, they alone convey the right knowledge of God. So religions based on texts opposed to Vedic and Pancharatra teachings are not trustworthy. As they are not supported by Vedas, such false religions are not competent to deny Sri Vishnu's authorship of the Universe and His numberless divinely blissful attributes. It is wrong to say that Vedas cannot be taken as authority as they say that inanimate things like Water, Earth etc spoke. That is only figurative way of saying that deities presiding over inanimate things mentioned, spoke. Some religions say that universe evolved out of nothing.Some religions say that it universe evolved out of nothing and this was created out of nothing. This is absurd. Nowhere has anyone seen anything being born of nothing. No doubt the Vedas say "This whole creation came out of Asat". But this Asat here can never mean "nothing". For there are innumerable texts in Vedas declaring Narayana as Creator. And the Vedas cannot be contradictory. Besides, the Vedas themselves declare That the entire Vedas proclaim only Him and no one else. Evidently, Asat must mean Narayana and no one else. Asat here means One who has no equal to Him ie. He is "Eka" and "Advitiya". Asat means A + Sat i.e. who is denoted by the first letter "A" and the maximum "Sat" i.e. Only Independent Chetana (Narayana). Such a usage is found in words like Chaturmukha Brahma ie. Who is four faced and who is also Brahma. Anantha Padmanabha denotes Vishnu as both Anantha and Padmanabha.

Similarly, Jiva, Pradhana, Rudra etc spoken of by Vedas as Creator, only means Vishnu. For Vedas clearly say, Sri Hari alone is Independent, that He alone is doer of every action and that He is full of Blissful real attributes, and He is Creator. The eternal Vedas, free from defects of human authorship, do not say anything that is not true. Here, again, it is wrong to derieve thereby the identity of all Devas and Sri Narayana. For throughout Vedas, are found emphasising difference between each. All the Devas are spoken of as being controlled by Vishnu. Again, Vedas declare that Devas meditate upon Vishnu to get His grace. The Vedas say that these Devas out of fear and respect forHim, obey Him and carry out orders entrusted to them. The Controller and the Controlled can never be the same. Moreover, Bhagavan Vedavyasa who is none other than Vishnu has said in many a sutra that Vedas declare the difference between the jivas and Vishnu. More than all, the Vedas warn us against entertaining Abheda or Aikya gnana i.e. advises us not to entertain the knowledge that Vishnu and other jivas are the same.

PADA TWO

All religions not based on Sri Vedavyasa's tenets are born out of ignorance and wrong understanding. So, do not doubt the veracity of Vedas as reliable authorities ONLY because they differ from the false teachings of Akshapada, Kanada, Samkhya, Jains, Buddha and Chavarka.

PADA THREE

The five elements, ie. Pancha bhutas, their presiding deities and the whole universe were created only by Lord Narayana . And during pralaya, all these are drawn into Him alone. Rudra and others are neither creators nor destroyers. All the jivas are entirely different from Narayana. And all jivas are always, even after Moksha, is under His control only. The jiva is always, even in Moksha state, only a Pratibimba (or, reflection). There is no slightest difference between any two of numberless forms of Lord Narayana.

PADA FOUR

The God of Breath, Mukhyaprana, too was created by Sri Vishnu. All the senses and everything denoted by some name and having some form, all these have been created only by Sri Vishnu.

All the jivas upto Sri Rudra are always under the control of Sri Mukhyaprana. And Mukhyaprana is always under the control of Sri Vishnu. Sriman Narayana is the Highest Purusha having no one equal to Him. He is completely free from all defects. The correct understanding of Vedas will show that nothing is inconsistent and wrong when we say that Sri Vishnu is endowed with numbeless Divine Blissful Attributes.

END OF AVIRODHYAYA

SADHANADHYAYA

By doing good deeds and expecting fruits thereof, one cannot get final release/moksha. We can get only swarga. Wicked deeds and omission of prescribed duties takes us only to Hell. But wrong knowledge of God (and Moksha) throws you down into Eternal Hell. Thinking jiva to be God and thinking that Mukta becomes one with jiva through aikya are worst sins leading only to Eternal Hell. The true knowledge of God Janardhana is quite necessary to obtain His grace without which no one can get final moksha/liberation. Hence, cultivate true mature devotion to Him, by developing strong detachment from all forms of worship and relating to Him and detachment from worldly pleasures, obtain the right knowledge of Sri Vishnu by listening to His glories from really devout people who believe Sri Vishnu as one entirely different from Universe, animate and inanimate. This is Sravana. Then do "Manana" ie. Think over and over of His attributes and glories as told to you till you are confirmed of 1. The supremacy of Lord Vishnu over all . 2. The facto of Vayu being jivottama 3. Of the fact of all jivas, even after final liberation, under Sri Vishnu's mercy. Then, always meditate upon Sri Vishnu as Atman ie. As Master and Ruler within, of all and as Brahman, ie.e as abode of numberless Aprakrita Kalyana gunas. Sravana, Manana, Nidhidhyasana, can successfully be done only when you love Lord Narayana more than your wife and children, and more than you love yourself, thinking that anything other than His grace is only chaff. At the same time, perform prescribed karmas of your order, without least expectation of its fruits.

PADA TWO

Sri Vishnu controls and protects us and all other jivas, including Brahma always whether awake or sleeping, both here and in the other worlds. Taking mercy on His jivas, He takes many forms which do not differ from Him in any way. He was, is and will ever be the only Supreme Master of all creation. He is the Lord of Sri/Lakshmi. There is no difference between one limb of His and any other limb of His. Sri Vishnu can see with His feet and run/walk with His eyes because of His inestimable wealth of His divine power/sakthi. So also, there is no difference between one attribute and another attribute of His. This is possible because of his unlimited strength, power and bliss. Only He can give moksha and none else. One can get final liberation ie. Moksha by having true ripe devotion to Him characterized by knowledge of Taratamya (ie. Gradation) that exists always among jivas, even in mukti.

PADA THREE

By men, Sri Vishnu must be meditated upon as Sat, Chit, Ananda, and Atma.He is Sat since He is the Creator of all and as He is free from all defects. He is Chit because He is Gnanaswaroopi, having Complete knowledge of all ? past, present, future of all in creation. He is Ananda as His body is full of unmixed gnana and bliss and as He alone is capable of giving bliss ever to Lakshmi and all qualified jivas. He is the sole Atma, being the Master of all. Men must NOT meditate upon Him as one supporting Swarga and Prthvi and as one giving light to all the lokas. (Meditation is Dhyana and is different from mere knowledge). So every one must try his best to know as many as he can of the attributes of the Lord mentioned in all Vedas . And the devotee can also meditate on different forms of Lord, according to the purpose of the devotee. Thus, to get good knowledge of Sat Sastras, Lord Haygrivamurthy is to be meditated upon. To be free from Mithya Gnana (Wrong Knowledge), to defeat one's enemies, to be cured from diseases, Laxmi Narasimha should be meditated upon. Men must always meditate upon Sri Vishnu as being always with Lakshmi and also as being waited upon by Brahma, Rudra and other devas.

The Devas meditate upon Him as the abode of several qualities. The number of these qualities of Vishnu meditated by each Deva is according to his capacity. Brahma alone is capable of meditating upon Sri Vishnu as the abode of all qualities mentioned in all the Vedas.

As there is difference in the capacity of meditating upon the Lord, there is consequently difference in the extent of realising the Lord in one's own heart ie. in the Aparokshagnana experienced.

(The utmost a man/jiva on his part should do to be eligible for Moksha is to have this aparokshagnana without which no one can get Narayana's Highest grace. When Sri Vasudeva looks upon a jiva with such highest grace, the jiva gains moksha at once).

So, one desiring Moksha must go on doing to his best capacity ? Sravana, Manana, Nidhidhyasana till he sees the Lord in the recesses of his heart.

PADA FOUR

The Purusharthas are obtained by one, only after he has had aparokshagnana ie. Only after seeing God in hrdayakasha. He who has seen his Bimbamoorthy is not affected, in this world, or in other worlds that he may attain thereafter, by sins already committed or he may unwittingly commit thereafter. But good/bad deeds done after aparoksha gnana will increase/decrease the experiencing of his bliss in mukti. This does not mean that the jiva on account of his sins committed after aparokshagnana is not able to enjoy full bliss. The only difference is the intensity of his enjoying it becomes a little less. This is compared to milk occupying less /more space according to the heat applied to it. The quantity of milk does not increase. But the milk ebbs and occupies slightly a greater place. Similar is the case of one enjoying Ananda in moksha. The bliss/Ananda to be enjoyed by Devas after moksha is fixed according to rank of Devas and according to Taratamya and it never decreases.

END OF SADHANADHYAYA

PHALADHYAYA

PADA ONE

One must always meditate upon Narayana as full of blissful attributes, as the greatest of all and as the Master of all. Even in the most adverse circumstances, we must remember Sri Vishnu as our only Master. Only then, we will realise Him in our heart. The realisation of Sri Vishnu, in our heart, makes the person free from enjoying fruits of of all his actions, good and bad, actions already done or going to be done. But he has to finish enjoying the fruits of Prarabdha Karma. As soon as the fruits are enjoyed, the aparoksha gnani, who has seen Sri Vishnu in his own heart, becomes eligible for moksha (the Prarabdha karma is that series of karma the fruits of which have begun to be enjoyed in the janma when aparokshagnana is gained).

PADA TWO

When eligible for moksha, a deva enters into a body of deva next higher to him according to taratamya/gradation that exists. The lower deva enjoys bliss either staying in the body of higher deva or outside him as he wishes. When it is time for higher deva to attain mukti, this higher deva, along with lower jiva who has already entered him, enters his next superior deva in rank. This goes on happening upto four faced Brahma. Brahma, in his turn, enters Sri Vishnu and enjoys bliss quite different from that of Sri Vishnu. The Ananda/Bliss each deva enjoys after moksha is according to jiva's rank, according to taratamya, is fixed and depends upon the Lord.

At the time of his death, in his very last birth, a man eligible for moksha, sees the top of his heart becoming lighted up. With the help of this light, and being reminded, through His grace, of the path that he should take, the jiva comes out of his body through Brahmanadi, reaching the crown of his head. Afterwards, he gets moksha. The devas, at the time of release/mukti do not throw off their bodies. A deva enters his immediately higher deva, retaining his body. But when the deva is born in the world (avatara), the deva leaves the body after avatara work is over. But man, at the time of release, leaves this coarse body on earth, and gets a finer fresh body as soon as he enters the higher worlds.

PADA THREE

The best among men who leave their body through Brahma Nadi go through the path known as Archimarga and reach Vayu, Lord of Bharathi. Then Vayu leads them to Brahma, in power ? Karya Brahma. They remain in Brahma loka for sometime. Then, after getting upadesha from Brahma, they all reach Vasudeva to whom they are led by Brahma. The devas reach Vayu through Pranesamarga (or, through Garuda Sesha Marga) already mentioned i.e. by way of one deva entering his next superior etc. Vayu leads the devas to Para Brahma directly. Lakshmi is always free from samsaric bonds and question of her moksha never arises. Mother Lakshmi is always muktha ie. Nithya Muktha. This characteristic of being Nithya Muktha is not seen in any jiva, including four faced Brahma.

PADA FOUR

Those who attain Sri Vishnu as aforesaid enjoy all that they wish to have. Then enjoy all this only through Sri Vishnu's grace. They have body of ananda and gnana, though gnana and ananda vary from jiva to jiva. These jivas never think of enjoying undesirable things. Even these mukta jivas cannot and hence do not do the functions relating to Eight Functions of Creating, Directing, Preserving etc. A mukta jiva can order such of mukta jivas who are below him in rank. Every mukta jiva takes pride and pleasure in obeying his superiors and, of course, Sri Hari. Obeying his superiors and Sri Hari with all joy is the very innate nature of a mukta. The mukta jivas are free from sorrows of every kind. They enjoy bliss which knows no increase or decrease. They never come back to be born in the world. They enjoy eternal bliss.

Thus the essence of all Sat Sutras has been narrated by Sri Purna Prajna. Let Lord of Sri be pleased with this grantha. I bow again and again to Him who is the Lord of Sri/Lakshmi and hence who is superior to her and who is worshipped by Four Faced Brahma, Indra and other deities and who is quite free from all defects and who is full of blissful heavenly qualities of excellence which qualities themselves constitute His Divine Body.

Let Sri Hanumadh Bhima Madhvaantargata Ramakrishna Vedavyasa be pleased.

SRI KRISHNARPRAMASTU

END OF THE BOOK BY SRI C.S. NARAYANA RAO

Regards, A.R. Ramachandran