MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 15, 16 AND 17

(In these stanzas, the routine activities of Sri Madhyageha Bhattaru, the corrupted beliefs of people and their plight, their mental agony and their dilemma have been cryptically described. This had laid the foundation for the birth of Sri Madhwacharyaru. Please read, comment and share. Meanwhile, I wish to provide some explanatory notes on Sri Rama Charitra Manjari of Sri Raghavendra Swamigalu in English very soon and request all my friends to extend the same support and encouragement to it as you have been doing till now. Thank you, yours affectionately, SDN)

GOvindasundarakaThAsuDhayA sa nRUNAmAnandayanna kila kEvalamindriyANi|

Kintu praBhO rajatapeeThapurE padAbjam shreevallaBhasya BhajatAmap daivatAnAm||15||

SUMMARY: By narrating the most pleasing, elixir-like stories of Lord Govinda, that Brahmin was enlightening and making the ears and other sensory organs of not only the Brahmins and other people of Rajatapeethapura happy but also the sensory organs of those deities, who had descended there to serve Lord Ananteshwara.

With this explanation, it can be concluded that Sri Madhyageha Bhattaru was a renowned Puranic or was eloquent in narrating epic stories. Even the deities were pleased with his honesty, sincerity and spirituality. It is also indicative of the fact that the Linga present at Sri Ananteshwara temple in Udupi or Rajatapeethapura is a manifestation of Lord Narayana or Sri Parashurama.    

ItTham harErguNakaThAsuDhayA sutRuptO nairguNyavAdiShu janEShwapi sAgrahEShu|
TattvE sa kAlachalaDheeratisamshayAlurDheemAn DhiyA shravaNashODhitayA pradaDhyau||16||

SUMMARY: While the residents of Rajatapeethapura were thus highly satisfied with the narration of stories of Lord Hari by Sri Madhyageha Bhattaru, their psyche was perturbed and caught in a spell of ambiguity since the proponents of mysticism were spreading their argument that the Lord is inattributable or the Lord had no attributions. Being clever and great thinkers, they began reasoning on the following lines.   

TrAtA ya yEva narakAt sa hi putranAmA muKhyAvanam na sulaBham puruShAdapUrNAt|

TasmAt samastavidapatyamavadyaheenam vidyAkarAkRuti laBhEmahi kairupAyaihi||17||

SUMMARY: Isn’t he the real Putra (son), who releases his parents from the hell called Punna and makes a way for them to salvation? Such a prominent protection cannot be provided by a person of immaturity or incomplete knowledge. Therefore, how can we beget a child, who knows everything, free from any defect and a shelter for such unbiased knowledge?

The word Putra in Sanskrit means son. This word has been substantiated in Vedas as follows:

PunnAmnO NarakAt trAtA putra ityaBhiDheeyatE