Greatness of Anubhashya III/III

Read Part I/III | Part II/III

Mangala shlOkas as an index

A closer look at the aNu-bhAshya makes it clear that the statement by shrI nArayaNa panditAchArya about it containing innumerable meanings was not done out of poetic exaggeration.
In the above sections we looked at how the 30 shlOkas reveal the entire purport of the brahmasUtras. A deeper study of the mangala shlOkas (the first and the last) of the same work highlights its greatness even further. As stated earlier, the four key messages of the brahmasUtras are

1. The infinite auspicious attributes of nArAyaNa (guna-poornatva)
2. The absolute defectless-ness of nArAyaNa (dosha-dooratva)
3. The appropriateness of his upAsana
4. The nature of moksha

Both the mangala shlOkas explain these four concepts in a succinct style, thus acting as a summary of the remaining shlOkas of the aNu-bhAshya.

The first shlOka says

नारायणं गुणैः सर्वैरुदीर्णं दोषवर्जितम् |
ज्ञेयं गम्यं गुरूम्श्चापि नत्वा सूत्रार्थ उच्यते || १ – १ ||

“I bow to nArAyaNa, the ocean of all attributes, the one who is free from defects, the one who is knowable and the one who can be attained. Offering my salutations to the teacher(s), I explain the meaning of the sutras”

shrImadacharya extolls Lord nArAyaNa as the one who has infinite gunas – auspicious qualities. Thus ‘gunaiH sarvairudeernam’ summarizes the meaning of the first adhyAya of the sutras.
The adjective ‘dosha varjitam’ declares him as being free from any defects, thus explaining the gist of the second adhyAya of the sutras.

The word ‘jneyam’ indicating that paramAtma is knowable (to the extent of an individual’s yOgyata – capacity) reveals the purport of the third adhyAya of the sutras. He is knowable by means of worship or upAsana.

The word ‘gamyam’ indicates that he can be attained. Mukti is nothing but obtaining him, and/or his abode. The four aggregate types of mukti are sAyujya sAroopya, sAmeepya and sAlOkya – each of which fetches closeness to him. Hence this word reveals the meaning of the fourth adhyAya of the sutras.

Similarly, let us look at the last shlOka of the aNu-bhAshya.

नमो नमोsशेषदोषदूरपूर्णगुणात्मने |
विरिञ्चिशर्वपूर्वेड्य वन्द्याय श्रीवराय ते || ४ – ८ ||

“I offer my salutations, again and again, to Him who is without a trace of defect, who is full of all auspicious attributes. I bow to Him, who is worshipped and praised by brahma, rudra and others, and one who grants boons even to lakshmi”

The description of paramAtma, in this shlOka, as ‘purna gunatmane’ is an index into the meaning of the first adhyAya.

The use of ‘ashesha dosha doora’ indicating that he does not suffer from even a speck of any defect explains the second adhyAya.

By declaring that even brahma, rudra and others, who are propagators of various shAstras, worship Him, shrI madhwAchArya explains how his upAsana is important. This is nothing but a summary of the third adhyAya highlighting sAdhana or upAsana.

The word ‘shrI’ in samskruta indicates a very high position. In this universe, the highest position that exists is that of moksha. ‘shrI varAya’ therefore means ‘one who grants mOksha’. By the use of this adjective, shrI madhwAchArya has communicated the entire meaning of the fourth adhyAya of the brahmasUtras!

Thus we see how the covering shlOkas of this extra-ordinary work acts as a summary of the rest of the composition.
First word as an index

Until now, we have seen how the aNu-bhAshya is an index to the entire brahmasUtras and how the mangala shlOkas are an even more succinct index to the same. Now let us look at the sheer magic of shrI madhwAchArya, through which he communicates the entire meaning of the sutras in just a single word!

The very first word of aNu-bhAshya is ‘narayana’.
नारायणं गुणैः सर्वैरुदीर्णं…… || १ – १ ||

The word नार means auspicious attributes or guNas. The word अयण means ocean (as a form of resort). Thus the word नारायण means one who is an ocean of guNas. This is nothing but the summary of the first adhyAya of the sutras.

The word अर means defects. The word अयन indicates that which is a support or resort of. The word अरायण means one in whom defects reside (or exist). Adding the prefix न which performs negation and thus the word नारायण explains itself as ‘one who is not the abode of any defect’. This word, thus, summarizes the meaning of the second adhyAya of the sutras.

In the sanskrit language, the word नर stands for a knowledgeable person – jnAni. The extension of this – नार – therefore represents that which is the property of a jnAni. In other words, it stands for knowledge. So, नारायण means one who is the means of obtaining true knowledge. Obtaining knowledge is in the realm of upAsana. Thus, this word communicates the purport of the third adhyAya of the sutras.

The word अर also means the troubles of the material world such as birth, death and so on. Hence, the word नार means those who are free from the cycle of birth and death. In other words, it stands for those who have obtained moksha. नारायण therefore stands for one who is the resort of all those who are liberated. This is the exact summary of the fourth adhyAya of the brahmasUtras.

The very first word of the aNu-bhAshya, thus, reveals the entire purport of the brahmasUtras!

Conclusion

The aNu-bhAshya is truly a magnificent and unparalleled work in the Vedantic world. Every single akshara, word and shlOka in this great composition reveals multiple meanings of the brahmasUtras. It also reveals the extra-ordinary genius that shrI madhwAchArya was, in providing such a simple yet comprehensive work, for the benefit of seekers of spiritual knowledge.

Hariprasad Nellitheertha