aNuvRundAvanAkhyAna

- Meaning written by Sri Hunsur Sriprasad

||shrI hari vAyu gurubhyo namaha||

anuvrundAvana AkhyAna recited by a deaf & dumb brahmin to Sri Vadirajaru immediate successor Sri Vedanidhi theertharu

anuvrundAvana AkhyAna

Sri VadirAjaru was succeeded by Sri VedavEdya tIrtharu, followed in turn by Sri VidyAnidhi tIrtharu and Sri Vedanidhi tIrtharu.

Background:

Sri VAdirAja tIrtha occupies a very exalted place in the Madhva galaxy of saints. He is worshipped as the incarnation of lAtavya, a Riju yogi who is destined to become the next vAyu. Even people who challenge this accept that that he was a very great saint with immense spiritual powers in addition to being an outstanding poet, philosopher, social organizer/reformer, debater and prolific writer. He lived for 120 years, out of which 112 were as an ascetic! He was the first Madhwa Yathigalu to enter his Brindavana alive in 1600. He has left his unique imprint on many social and religious institutions. He was also a brilliant poet with exquisite mastery over poetic expression. If he had not been a saint, he would have carved a name for himself as a great poet.

Svapna vrundAvana AkhyAna and aNu vrundAvana AkhyAna

Sri VadirAjaru was succeeded by Sri VedavEdya tIrtharu, followed in turn by Sri VidyAnidhi tIrtharu and Sri Vedanidhi tIrtharu. Some thirty years after Sri VadirAja’s entry into the brindAvana, a deaf and dumb Brahmin who had served him faithfully started having extraordinary dreams. Sri VadirAjaru appeared in his dream and recited some shlokas that he urged the Brahmin to convey to Sri Vedanidhi tIrtharu. By the divine grace of Sri VadirAjaru the Brahmin was able to recollect clearly the shlokas given to him and recite them in front of Sri Vedanidhi tIrtharu, who arranged for them to be transcribed into a manuscript. After reciting the shlokas the Brahmin would lose his ability to speak and relapse back to his previous state. This went on for 12 years from 1630 to 1642 before the work, called Svapna VrundAvana AkhyAna, could be completed.

Even though people realized the unique nature of Svapna VrundAvana AkhyAna nobody fully understood its contents because of the mystic language employed. And so it remained a cryptic and mystical enigma that baffled even erudite scholars. The Brahmin was reborn in 1776 and in 1788 became the pontiff of Sode matha, with the Ashranama nAma Sri Vishwpriya tIrtha. He once went to Sode and performed intense seva to the brindAna with utmost devotion for 48 days. On the last day, when he prostrated before the brindavana some consecrated rice fell on his head. In a flash he recollected all the details of his previous births and his role in the creation of the AkhyAna. He also started understanding the meaning of the AkhyAna. He grasped the fact that significant portions of the AkhyAna were foretelling the future events in a mystic language. He also realized that some of the events foretold in the AkhyAna had already happened in his life! He decided to propagate its contents as widely as possible. His taught the Akhyana to his disciples and arranged for them to write commentaries and notes so that its contents could be understood by everybody. It is through his efforts that we today have access to the Akhyana and its meaning. From then on, he became known as VrundAvanAchArya. His Brindavana is in Udupi. What is astounding is that even the fact that he would get this name is foretold in the AkhyAna.

The Svapna VrundAvana AkhyAna is an amazing work that has no parallels in any other religion or philosophy. In this Sri VadirAjaru has revealed that he is a Riju yogi (like Acharya Madhva) and is an incarnation of lAtavya, the next Vayu. He has repeatedly stated that the AkhyAna is very special and should not be judged like other literary or philosophical works. He says that studying the AkhyAna is equivalent to studying the Purusha sUkta and is one of the quickest ways of earning the Lord’s grace and the grace of all deities.

The AkhyAna consists of 22 AdhyAyas or chapters. The first four chapters are known as Bhajana parvas and talk about the service rendered by other celestial beings to Sri VadirAjaru and Lord Hayagriva. The first and fifth through eleventh chapters are known as Vaibhava parvas; they talk about the glory and greatness of Sri VadirAjaru. The first and twelfth through twenty-second chapters are known as Nidarshana parvas and consists of instructions and directions given by Sri VadirAjaru to different devotees. It is obvious that the first chapter is very special because it has elements of all three groupings.

The anuvrundAvanAkhyAna is a collection of key verses from the AkhyAna, composed to help people recite and recollect the main concepts of the Akhyana in an easy and convenient manner.

Verses 1 & 2:

Preface:

One of the unique aspects about Sri VadirAjaru is that he has 5 Brindavanas in Sode. Four brindavanas are arranged in the form of a rectangle with the main Brindavana in the center. The first 2 verses of the AnuVrindAvanAkhyAna are the 1st and 3rd verses from the main AkhyAna. They are in the form of a mangalAcharaNe (opening, benedictory verse). In these verses the main forms of the Lord present in the 5 Brindavanas are identified.

hayagrIvaM chidAnaMdavigrahaM sadanugraham |

dashagrIvachChidaM shApaanmaNigrIva vimOchanam ||1||

svanAmagrahaNAdEva nirastagraha vigraham |

vRuMdAvanagataM vaMdE brahmarudrEMdra vaMditam ||2||

Translation:

I worship (with devotion) Sri Havagriva who:

- has a body made of bliss and sentience and showers grace on the pious (and Rijus like Vadiraja, Vayu and Brahma)

- as Rama, destroyed the ten-headed Ravana

- as Krishna, released naLa kUbara and maNi grIva from their curse

- as VedavyAsa, releases (devotees) from bondage by the mere utterance of his name,

- has entered into the 5 brindavans and is worshipped by Brahma, Rudra, Indra (and other celestial beings)

Notes:

The above verses list some of the forms of the Lord. In the AkhyAna Sri VadirAjaru also says that there are other forms of the Lord, as well as other celestial beings in the brindavanas. It is believed that Sri Hanumanta is present in the southern part of the Brindavana, worshipping Lord Ramachandra. Sri Bhimasena is present in the western part, worshipping Lord Sri Krishna, Acharya Madhav is in the northern part, worshipping Lord VedavyAsa and Sri Vadirajaru is present in the eastern portion, worshipping Lord HayagrIva.

Verse 3:

Preface:

Having stated the various forms of the Lord in his brindavana, Sri VadirAjaru reveals the importance and benefits of realizing his divine nature.

yO mAM dEvaM vijAnAti RujusthaM puNyakRunnaraH |

sa yAti nilayaM puNyaM yadgatvaa na nivartatE ||3||

Translation:

The blessed people who know me to be a Riju yogi go to a heavenly bode from which there is no return (i.e, they get liberated from the cycle of births and deaths).

Notes:

In Gita 15.4 Lord Krishna describes His abode as one from which pious souls never have to return (yasmin gatva na nivartanti bhUya). This is the one that Sri Vadirajaru is referring to.

In this verse Sri Vadirajaru only says that he is a Riju yogi but does not give out the name. In the AkhyAna he reveals that he is an incarnation of lAtavya, who is destined to become Vayu in the next brahma kalpa.

It is interesting to note that he says only blessed or virtuous people get to know his true nature. This is in line with the sentiment expressed in the AkhyAna that only blessed people who have earned the special grace of Hari, Vayu and guru get to know about the AkhyAna.

Verse 4:

Preface:

In the previous verse Sri Vadirajaru explained his divine nature. The questions that immediately come to a devotee’s mind are: where I can worship him? What if I cannot go to Sode? Sri Vadirajaru answers these in this verse.

vimAnaM divyamAnaM cha dIpyamAnaM sadaayanam |

vRuMdAvanOparigataM pUjayaMtu sadAmama ||4||

Translation:

I am constantly travelling in a divine, resplendant plane that is in close proximity to the Brindavana. (I am also present in the Brindavana). Devotees need to worship me steadfastly.

Notes:

Obviously the best course for a devotee is to go to Sode and worship Sri Vadirajaru there, but if devotees do not have the ability to do that then he is so merciful and kind that he is willing to come wherever he is called with utmost devotion and sincerity.

Verse 5:

Preface:

In the previous verse Sri Vadirajaru mentioned his Brindavana. The question that immediately comes to mind is “there are lots of other brindavans associated with other saints; what is so special about this Brindavana?” Sri Vadirajaru answers that question in this verse.

paMchavRuMdAvanE puNyE paMcharUpAtmakO hariH |

paMchIkRutya svarUpANi nityaM sannihitaH svayam ||5||

Translation:

The five-formed Lord Hari has taken on five forms and has eternally established His divine presence in the five holy brindavanas.

Notes:

The five forms associated with Lord Hari are aniruddha, pradyumna, sankarshaNa, vAsudEva and nArAyaNa. These are the most basic forms of the Lord that every devotee should worship.

Verse 6:

Preface:

When one hears of five brindavanas the questions that immediately come to mind are “why are there five brindavanas? Who else is present in the brindavanas?” Sri Vadirajaru answers these in this verse.

ahaM brahmA cha vAyushcha viShNU rudraScha paMcamaH |

ramAma nityamEvAtra shvEta dvIpE yathA vayam ||6||

Translation:

The five of us – I, Chaturmukha Brahma, Vayu, VishNu and Rudra, along with Rama reside here (in the brindavana) like we reside in Shveta dvIpa (the abode of the Lord).

Notes:

No other saint of any other denomination or sect is associated with 5 brindavanas. This is one of the glories associated with Sri Vadirajaru.

In the AkhyAna Sri Vadirajaru talks about several instances where he visited with the Lord in anatAsana, VaikunTha, shveta dvIpa, Meru parvata, badari etc.

Verse 7:

Preface:

In one of the earlier verses Sri Vadirajaru mentioned his divine nature. In this verse he elaborates on this and gives us an idea about the reverence with which celestials view him.

ahaM sadA dEvasaBAsuBAjitaH suBAsvarairdivya viBUShaNairyutaH |

ahaM samAnaiH suramAni mAnitaH sumAnayuktaiH sumanOBiraMjasA ||7||

Translation:

I am always present in divine assemblies, bedecked in divine, resplendent adornments and clothes. I am respected by my equals (other Riju yogis like Brahma and Vayu) and worshipped with divine flowers by other important celestials (like Garuda, Shesha, Rudra etc).

Notes:

In the AkhyAna Sri Vadirajaru talks the different celestial worlds he visits regularly and the honors and worship accorded to him there. He also reveals that all the major celestial beings have visited Sode and performed worship to him and Lord HayagrIva. He talks of the different gifts and offerings made by celestials to show their veneration towards him.

Verse 8:

Preface:

In this verse Sri Vadirajaru gives a precise and accurate summary of his personality in a wonderful manner.

gurumaKilaguNaj~JaM sadguNaikAdivAsaM shamadama pariniShThaM satvaniShThaM variShThaM

sakala sujanashiShTaM nityanirdhUtakaShTaM hayamuKapada niShThaM mAM BajaMtu prapannAH ||8||

Translation:

May devotees surrendering to me worship me as

- a universally renowned guru

- all knowing

- full of auspicious attributes

- in full control of his sensory organs

- full of peace and tranquility

- steadfast in righteousness

- venerable and revered

- worshipped by all pious people

- devoid of all troubles/struggles and capable of removing the difficulties of those surrender

- engrossed in the divine feet of Lord Hayagriva

Notes:

All major religious works (Gita, Bhagavata, Ramayana, MahabhArata etc) list the qualities of a true and great devotee. The qualities that Sri Vadirajaru lists here can be stated to be an accurate summation of all those attributes.

Verse 9:

Preface:

India is full of holy shrines and pilgrimage locations. So the questions that arise are: what is so special about Sode? Why cannot one achieve the same merit by visiting other holy places. Sri Vadirajaru answers these by stating that the divine presence of Lord Hayagriva has accorded a very high level of sanctity to his Brindavana. People can accumulate a lot more merit by performing seva to the brindavana.

tIrthAnAmuttamaM tIrthaM vanAnAM uttamaM vanam |

kShEtraaNAmuttamaM kShEtraM mama vRuMdAvanaM dvijaH ||9||

Translation:

My brindavana is the best shrine of all shrines, the best garden of all gardens, the best tIrtha (holy body of water) out of all tIrthas.

Notes:

In the first chapter of the AkhyAna Sri VadirAjaru lists all the heavenly and celestial beings enshrined in his brindavana. He says that Lord Hayagriva ordered all tIrthAbhimanis & kshEtrAbhimanis (patron deities of holy places) to reside in his brindavana and in Dhavala Ganga. So, by visiting a kshetra one can get the blessing of the celestial beings resident in that kshetra, whereas by visiting Sode one can get the blessings of all of them in one shot. So, in effect, visiting Sode is tantamount to visiting each and every holy place that humans can visit.

Verses 10 & 11:

Preface:

In the previous verse Sri Vadirajaru outlined the greatness of his Brindavana. In this verse he builds on it and lists some special time intervals when worshipping the brindavana gives added benefits.

tasmaadvRuMdAvanamidaM sarvABIShTapradaM satAM |

paMchavRuMdAvanE puNyE suparvaaNashcha sarvadA ||10||

vasaMti puNyakarmANO viSEShAttE cha parvasu |

paMchamyAM cha tithau nityaMpaMchaparvasu pUjayEt ||11||

Translation:

Holy celestial brings, given to perform virtuous acts, are always present in the 5 sacred brindavanas, more so during special seasons (parva kAla). Hence, this brindavana, capable of granting the pious all their desires, should be worshipped during the 5 special times in the day (pancha parva) and more so on panchami (the fifth day of the calendar) and special days (like Krishna JanmAshTami, Rama Navami, Deepavali etc).

Notes:

The five special time periods that occur every day are:

- prAtah kAla : 5 to 7:30 AM,

- parva kAla : 8:30 – 10:30 AM,

- madyAhna kAla : 11 AM – 1 PM

- pradOsha kAla : 4 – 6 PM

- sAyankAla : 7 – 9 PM

Millions of devotees worship Sri Vadirajaru and perform seva to his brindavana and realize benefits almost immediately.

Verses 12 & 13:

Preface:

Once a devotee realizes and accepts the greatness of the Brindavana the questions that immediately come to his/her mind are: how should I perform seva to this holy brindavana? What is the process? What are the ingredients to be used? Sri Vadirajaru answers these questions.

dhUpairdIpaistathA mAlyairgaMdhaidUrvAkShataadiBiH |

paMchaBakShya samAyuktaM paMchAmRuta samanvitam||12||

paMchaKarjUra saMyuktaM naivEdyaM vinivEdayEt |

EvaM saMpUjyamAnO&haM dadyAM varamanuttamam ||13||

Translation:

Worship should be performed in the traditional manner with incense, ceremonial lights, garlands, sandalwood paste, doorva (a special type of herb), akshata (consecrated rice), food offering with 5 delicacies, panchAmruta, five dry fruits (grapes, almonds, dates, figs and sakkare bAdAmi). When worshipped in this manner with devotion, I grant unsurpassed boons.

Notes:

The details of proper traditional worship have been laid out by Acharya Madhva in ‘tantra sAra sangraha’. Readers should note the stress laid on the number five throughout the AkhyAna.

Verse 14:

Preface:

Having given detailed instructions on the methodology of worship Sri Vadirajaru gives one final summation of the timings to be observed and the benefits of worship.

tasmAdvRuMdAvanE puNyE paMchaparvasu pUjanam |

darSanaM sujanAnAM tu sarvAGAGavinAshanam ||14||

Translation:

Worshipping this holy brindAvana during the five parva kAlas (listed below) and viewing it with devotion destroys all the sins of the pious.

Notes:

Some people may not be able to perform the full and detailed worship outlined earlier, due to poverty, ill-health or some other drawback. It is for such cases that Sri Vadirajaru says that even viewing the brindAvana with devotion during the 5 parva kalas is sufficient to destroy the sins of virtuous people.

Verse 15:

Preface:

So far there has been no mention of the Svapna VrundAvana AkhyAna at all. Since its origins are not so well known Sri Vadirajaru describes the process through which the AkhyAna was created and the benefits of its study.

vAdirAjaaKyayatinA brAhmaNa svApnamUrtinA |

kRutaM vRuMdAvanAKyAnaM paThatAM saMpadAM padam ||15||

Translation:

Reading this holy VrindAvana AkhyAna, composed by the saint known as Sri VadirAja through the dreams of the brahmin, fetches exalted position and wealth.

Notes:

This is not an exaggerated claim. Studying the AkhyAna with devotion is said to be one of the quickest ways of earning his grace. Sri Vadirajaru himself states this many, many times in the AkhyAna. Many of the events stated in the AkhyAna have come true in the life of well known personalities.

This author knows first hand of many miracles attributed to the study of the AkhyAna.

Verse 16:

Preface:

After hearing the antecedents of the Svapna VrundAvana AkhyAna some related questions need to be answered: Sri Vadirajaru narrated the verses to the brahmin, but he (brahmin) did not have the wherewithal to write them down and Sri Vadirajaru did not have the desire. So who transcribed them? And why did they do this? These questions are answered in this verse.

vEdanidhyaaKyayatinA vAdirAjEna chOditam |

svApnaM vRuMdAvanAKyAnaM liKitaM prItayE gurOH||16||

Translation:

Inspired or instigated by Sri Vadiraja, the sage known as Sri Vedanidhi tIrtharu transcribed the svapna VrindAvana AkhyAna to please his guru.

Notes:

Sri Vedanidhi tIrtharu transcribed the AkhyAna, but it was VrindAvanAchArya who was responsible for making it famous and widely understood. His service too needs to be remembered with gratitude.

Verse 17:

Preface:

After getting a quick glimpse at the greatness of Sri Vadirajaru, Sode kshera, the 5 brindavanas, the AkhyAna and it benefits, there is only thing left for the devotee to do – surrender at the feet of Sri Vadirajaru and seek his grace.

maataa raajaa matpitaa vaadiraajO BrAtA raajaa matsaKA vAdiraajaH |

sarvasvaM mE vAdirAjO dayaalurnaanyaddaivaM naiva jaanE na jAnE ||17||

Translation:

Sri Vadiraja is my mother, father, brother, companion. He is everything to me. I do not know now, nor will I know in the future, of any deity as merciful as Sri Vadiraja,.

Notes:

This verse should remind one of the famous verse in Vayu stuti ‘mAtarme mAtarishvan In this verse Sri Vedanidhi tIrtharu has expressed his total devotion to Sri Vadirajaru in very moving words. In a manner of spekaing he is actually expressing the feelings of millions of devotees who have experienced and are continuing to experience on a daily basis the unbounded compassion of Sri Vadirajaru.

Verse 18:

Preface:

Having described the greatness of Sri Vadirajaru and his abundant kindness, the Anu VrindAvana AkhyAna concludes with a prayer for his mercy.

hariBakti dayAMBOdhitaralakrIDanOtsukAH |

guravO vAdirAjaaryaH karuNAM vitaraMtu mE ||18||

Translation:

May guru Vadiraja, who is ever eager to sport in the waves of the ocean of mercy and devotion to Lord Hari, bestow his benevolence on me (i.e., protect me with compassion)

Notes:

The life history of Sri Vadirajaru is replete with instances of the Lord sporting with him and showering him with His mercy. There are no other cases where He directly accepted naivedya in person from a devotee, like he used to do with Sri Vadirajaru every day. This itself should be enough to give us an idea of the unique relationship between Sri Vadirajaru and the Lord. When some evil people added poison to the naivedya (with the intent of killing Sri Vadirajaru) Lord HayagrIva protected him by consuming all the food Himself. Such is the affection He had for Sri Vadirajaru.

As the shastras say, one gets the qualities that one worships in the Lord. Throughout his life Sri Vadirajaru worshipped the Lord as an unbounded Ocean of auspicious attributes. Devotees see similar qualities (albeit on a much smaller scale when compared to the Almighty) in Sri Vadirajaru. That is the sentiment that this verse is expressing.

|| iti shriaNuvRuMdAvanAKyAnaM saMpUrNam ||

|| shrI kRuShNArpaNamastu ||