MADHWAVIJAYA DWITEEYAHA SARGAHA - SHLOKAS 23 AND 24

(In these stanzas, wife of Sri Madhyageha Bhattaru getting pregnant has been stated, which incidentally heralded a new era in the world of knowledge. Please read, comment and share. SDN)

KAntAdrutau samuchitE(a)Tha baBhAra garBham sA BhUsurEndraduhitA jagatAm hitAya|

AchChAmbarEva rajanee paripUritAshA BhAvinyapAstatamasam viDhumAdyapakShAt||23||

{ಕಾಂತಾದೃತೌ ಸಮುಚಿತೇ(s)ಥ ಬಭಾರ ಗರ್ಭಂ ಸಾ ಭೂಸುರೇಂದ್ರದುಹಿತಾ ಜಗತಾಂ ಹಿತಾಯ|

ಅಚ್ಛಾಂಬರೇವ ರಜನೀ ಪರಿಪೂರಿತಾಶಾ ಭಾವಿನ್ಯಪಾಸ್ತತಮಸಂ ವಿಧುಮಾದ್ಯಪಕ್ಷಾತ್||23||}

SUMMARY: Like the clear sky during the night of ascending moon (Shukla Paksha) secures the Moon who drives away darkness, wife of Madhyageha Bhattaru wearing well-washed clothes and looking to realise her desire, in an auspicious season, for the welfare of the universe, conceived from her husband a pregnancy that would imminently drive away the darkness that existed in the form of lack of knowledge.

The word “samuchitE” means “RutU rajOdarshanAt panchamAdihi (As per Bhava Prakashika, cited by Sri Vyasanakere Prabhanjanachar in his compilation of Madhwavijaya) or the period from the fifth day after the first day of menstruation and the next sixteen days is said to be ‘unrestricted’ days. It also means Sharadrutu.    

Tam pUrvapakShasitabimbamiva pravrudhDham yAvaddvijEndravanitA suShuvE(a)tra  tAvat|

AmshEna vAyuravateerya sa rUpyapeeThE ViShNum PraNamya Bhavanam prayayau tadeeyam||24||

{ತಾಂ ಪೂರ್ವಪಕ್ಷಸಿತಬಿಂಬಮಿವ ಪ್ರವೃಧ್ಢಂ ಯಾವದ್ದ್ವಿಜೇಂದ್ರವನಿತಾ ಸುಷುವೇ(s)ತ್ರ ತಾವತ್|

ಅಂಶೇನ ವಾಯುರವತೀರ್ಯ ಸ ರೂಪ್ಯಪೀಠೇ ವಿಷ್ಣುಂ ಪ್ರಣಮ್ಯ ಭವನಂ ಪ್ರಯಯೌ ತದೀಯಂ||24||}

SUMMARY: As soon as the wife of that Brahmin delivered after it grew like the Moon during the fortnight of ascending moon (Shukla Paksha), Lord Vavy descended down to the earth with a portion of his divine power, went to Udupi, saluted the presiding deity Sri Anantasana there, and moved towards the house of that Brahmin.

As mentioned in Varaha Purana, this particular stanza clarifies the fact that till the birth of the child, Lord Vayu was not present and hence there is no question of Lord Vayu having lived in the womb and having suffered the joy or sorrow in the womb.

By employing the word “AmshEna” in this stanza, Sri Narayanacharyaru has clarified the fact that for deities, gods and goddesses, there is no possibility of taking birth in their full form. A part of their divine power can only enter a human body. Sri Madhwacharya in his Bharata Tatparya Nirnaya has stated:

Na dEvAnAm na dEveenAm sAmastyEna janirBhuvi|

AmshAmshEnaiva jAyantE sarvE twAjAnajAdayaha||

[ನ ದೇವಾನಾಂ ನ ದೇವೀನಾಂ ಸಾಮಸ್ತ್ಯೇನ ಜನಿರ್ಭುವಿ|

ಅಂಶಾಂಶೇನೈವ ಜಾಯಂತೇ ಸರ್ವೇ ತ್ವಾಜಾನಜಾದಯಃ||]