Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

261.      ರುದ್ರ ಮೊದಲಾದಮರರಿಗೆ ಅನಿ

                ರುದ್ಧದೇಹವೆ ಮನೆಯೆನಿಸುವುದು

                ಇದ್ದು ಕೆಲಸವ ಮಾಡರಲ್ಲಿಂದಿತ್ತ ಸ್ಥೂಲದಲಿ|

                ಕೃದ್ಧಖಳದಿವಿಜರು ಪರಸ್ಪರ

                ಸ್ಪರ್ಧೆಯಿಂದಲಿ ದ್ವಂದ್ವಕರ್ಮ ಸ-

                ಮೃದ್ಧಿಗಳನಾಚರಿಸುವರು ಪ್ರಾಣೇಶನಾಜ್ಞೆಯಲಿ||15||

            Rudra modalAdamararige ani

            rudDhadEhave maneyenisuvudu

            iddu kelasava mADarallinditta sThUladali|

            krudDhaKhaLadivijaru paraspara

            sparDheyindali dwandwakarma sa-

            mrudDhigaLanAcharisuvaru prANEshanAjneyali||15||

SUMMARY: For Rudra and other gods, the body of Aniruddha is itself the sheltering home. They have nothing to do in that body. In the biological body, the deities and demons compete with each other to induce large scale good and bad acts, under the order of Pranesha, Sri Hari.

Deities and demons favoring theosophy exist in the body in equal number or proportion and induce good and bad acts and thoughts on a large scale. Therefore, apart from the deities, demons favoring theology (Tattwabhimani) are allowed to enter and stay in the human body.

‘Kruddhakhala’ means angry demons or demons favoring acts of rage.

262.      ಮಹಿಯೊಳಗೆ ಸುಕ್ಷೇತ್ರತೀರ್ಥದಿ

                ತುಹಿನ ವರ್ಷ ವಸಂತಕಾಲದಿ

                ದಹಿಕ ದೈಶಿಕ ಕಾಲಿಕತ್ರಯ ಧರ್ಮಕರ್ಮಗಳ|

                ದ್ರುಹಿಣ ಮೊದಲಾದಮರರೆಲ್ಲರು

                ವಹಿಸಿ ಗುಣಗಳನನುಸರಿಸಿ ಸ-

                ನ್ನಿಹಿತರಾಗಿದ್ದೆಲ್ಲರೊಳು ಮಾಡುವರು ನಿರ್ಭಯದಿ||16||

            MahiyoLage sukShEtrateerThadi

            Tuhina varShavasantakAladi

            Dahika daishikakAlikatraya DharmakarmagaLa|

            DruhiNa modalAdamararellaru

            Vahisi guNagaLananusarisi sa-

            nnihitarAgiddellaroLu mADuvaru nirBhayadi||16||

SUMMARY: Lord Brahma and other deities are present in every being, fearlessly induce three types of physical, chronological and location-based Dharmic and Karmic or good and bad things on earth, in holy places and sacred river bases during winter, rainy and spring seasons.

Tuhinkala means Varshakala or rainy season (monsoon).

263.      ಕೇಶ ಸಾಸಿರವಿಧ ವಿಭಾಗವ

                ಗೈಸಲೆನಿತನಿತಿಹ ಸುಷುಮ್ನವು

                ಆಶಿರಂತಾದಿ ವ್ಯಾಪಿಸಿಹದೀ ದೇಹಮಧ್ಯದಲಿ|

                ಆ ಸುಷುಮ್ನಕೆ ವಜ್ರಿಕಾರ್ಯ ಪ್ರ-

                ಕಾಶಿನೀ ವೈದ್ಯುತಗಳಿಹವು ಪ್ರ-

                ದೇಶದಲಿ ಪಶ್ಚಿಮಕೆ ಉತ್ತರ ಪೂರ್ವ ದಕ್ಷಿಣಕೆ||17||

            KEsha nAsiraviDha vibhAgava

            Gaisalenitanitiha suShumnavu

            AashirantAdi vyApisihadI dEhamaDhyadali|

            Aa suShumnake vajrikArya pra-

            kAshinee vaidyutagaLihavu pra-

            dEshadali pashchimake Uttara pUrva dakShiNake||17||

SUMMARY: The pulse called Sushumna, which is in the micro form equivalent to the thousandth part of the hair, is spread in the midst of our body, upto the head. There are four Sushumna pulses in the body called Vajrika, Aarya, Prakashini and Vaidyuta in the east, west, south and northern region.

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 43 to 45 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 43ರಿಂದ 45ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 43 to 45 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 43ರಿಂದ  45ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ಶರದೋಲ್ಲಸತ್ಕುವಲಯೇಕ್ಷಣಯಾ ವಿಕಚಾರವಿಂದರುಚಿರಾನನಯಾ|

ಪ್ರಿಯಯಾ ಚ ಶೋಭನಶುಕಸ್ವನಯಾ ರಮತೇ ಜನೋ ಮುಖರಹಂಸಕಯಾ||43||

SharadOllasatkuvalayEkShaNayA vikachAravindaruchirAnanayA|

PriyayA cha shOBhanashukaswanayA ramatE janO muKharahamsakayA||43||

शरदॊल्लसत्कुवलयॆक्षणया विकचारविंदरुचिराननया।

प्रियया च शॊभनशुकस्वनया रमतॆ जनॊ मुखरहंसकया॥४३॥

SUMMARY: The male in Vaikuntha, with red-lotus-like eyes, face that is reminiscent of a fully blossomed lily, encouraged by the sweet sounds of parrots, screaming swans (the sounding anklets), gleefully plays with his beloved wife during the Sharad Ritu (October).

The description given in this stanza applies to both women in Vaikuntha as well as the Sharad Ritu. The faces of women there are like the lily, their eyes are like the Lotus and their voices are reminiscent of the sounds of parrots that adore the Sharad Ritu. The entire atmosphere is enchanting and spectacular.

Vikacha means blossomed and Hamsaka means the jewel or band worn around the ankles.

ಅಭಿನಂದಯನ್ ಹಿಮಋತುಂ ಸುಸಖಾ ಸ್ಫಟಿಕಾಚಲಚ್ಛಲಹಿಮಾಧಿಕೃತಮ್|

ಫಲಿನೀಕುಲಂ ಕುಸುಮಯನ್ ಶಿಶಿರೋ ಹಸತೀವ ಪುಲ್ಲನವಕುಂದರುಚಾ||44||

ABhinandayan himarutum susaKhA sPhaTikAchalachChalahimADhikrutam|

Phalineekulam kusumayan shishirO hasateeva pullanavakundaruchA||44||

अभिनन्दयन् हिमऋतुं सुसखा स्फटिकाचलच्छलहिमाधिकृतम्।

फलिनीकुलं कुसुमयन् शिशिरॊ हसतीव पुल्लनवकुन्दरुचा॥४४॥

SUMMARY: The Hima Ritu (December-November) that renders Himalaya and other mountains appear like a huge heap of crystalline mist and the Shishir Ritu that make the celestial shrub that make the special shrub called Phalinee or Side Cordifolia (Gulma) bear flowers make those mountains appear as though they are laughing.

 

ಪ್ರಿಯಯಾ ಹಿಮಶೀತವರ್ಷಪರಿತಾಪಪುರಃಸರದೋಷಮೂಲಮಿಹ ನರ್ತುಗಣಃ|

ಪ್ರಿಯಮೇವ ಸಾಧಯತಿ ನಿತ್ಯಮಹೋ ಸ ವಿಮುಕ್ತಿಮಾನಿತಿ ವಿಮುಕ್ತಿಮತಾಮ್||45||

PriyayA himasheetavarShaparitApapurahssaradOShamUlamiha nartugaNaha|

PriyamEva sADhayati nityamahO sa vimuktimAniti vimuktimatAm||45||

प्रियया हिमशीतवर्षपरितापपुरःसरदॊषमूलमिह नर्तुगणः।

प्रियमॆव साधयति नित्यमहॊ स विमुक्तिमानिति विमुक्तिमताम्॥४५॥

 SUMMARY: The sequence of Ritus in Vaikuntha does not cause the vagaries like snowfall, rains and scorching Sunlight; instead, they continuously make those fortunate people who have attained Vaikuntha very happy. Thus, they (weather changes) are merits. Isn’t it very much surprising?  

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 40 to 42 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 40ರಿಂದ 42ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 40 to 42 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 40ರಿಂದ  42ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ಸ್ಮಿತಮಾಧವೀಕುಸುಮರಮ್ಯತರೌ ನವಚಂಪಕಾದಿಕುಸುಮೋಲ್ಲಸಿತೌ|

ಮಧುಮಾಧವೌ ಮಧುಪಗೀರ್ಮಧುರೌ ಮಧುಜಿತ್ಪ್ರಿಯಾನ್ಪ್ರಮದಮಾನಯತಃ||40||

SmitamADhaveekusumaramyatarau navachampakAdikusumOllasitau|

MaDhumADhavau maDhupageermaDhurau maDhujitpriyAnpramadamAnayataha||40||

स्मितमाधवीकुसुमरम्यतरौ नवचम्पकादिकुसुमॊल्लसितौ।

मधुमाधवौ मधुपगीर्मधुरौ मधुजित्प्रियान्प्रमदमानयतः॥४०॥

SUMMARY: The months of Chaitra and Vaishakha Masa (Spring season that arrives in April-May), when the air is filled with the sweet sound of singing beetles and the nature is adorned with blossomed Madhavee flowers (Gaertnera Racemosa), Champak (Sampige-Michalia Champaca) and other flowers, make the devotees of Lord Hari, the beloved of beetles and hence known as Madhusudhana, happy.

Description of seasons is one of the mandatory characteristics of epic poetry (Mahakavya) and hence stanzas from 40 to 44 in this sarga focus of description of the seasons.

This stanza asserts that in Vaikuntha, all sorts of trees, creepers and plants produce respective palms, flowers and fruits promptly and hence the entire Vaikuntha is always colourful, fragrant and enchanting.

VaikunThavanam sarvartuShwapi niyamEna swaswakAlOchitaPhalapuShpAdiBhiralankrutamEvEti BhAvaha|

वैकुन्ठवनं सर्वर्तुष्वपि नियमॆन स्वस्वकालॊचितफलपुष्पादिभिरलन्कृतमॆवॆति भावः।

ವನಮಲ್ಲಿಕಾಸ್ರಜಮಭೀಷ್ಟತಮಃ ಶುಚಿಸಂಭವಾಂ ಪ್ರಣಯಿನೀಶಿರಸಿ|

ಕಲಯನ್ ಸ್ವಯಂ ನ ಕುಶಲೇತಿ ಕಿಲ ಪ್ರತಿಘಟ್ಟಯತ್ಯುರುಕುಚಾವುರಸಾ||41||

VanamallikAsrajamaBheeShTatamaha shuchisamBhavAm praNayineeshirasi|

Kalayan swayam na kushalEti kila pratiGhaTTayatyurukuchAvurasA||41||

वनमल्लिकास्रजमभीष्टतमः शुचिसंभवां प्रणयिनीशिरसि।

कलयन् स्वयं न कुशलॆति किल प्रतिघट्टयत्युरुकुचावुरसा॥४१॥

SUMMARY: A lover holding a jasmine garland tells his female lover “You do not know how to wear this”, embraces her under the pretext of wearing the garland on her head and presses her bulky breasts.

This stanza describes Greeshma Ritu. This relates to the months of May-June-July.

ಮಧುರಸ್ವರಾಸ್ತತಪತತ್ರತತಿಪ್ರಕಟಾಪಂಕ್ತಿಧೃತನೇತ್ರರುಚಃ|

ಶಿಖಿನೋsನುಯಾಂತಿ ಹಿ ಸಹಸ್ರದೃಶಂ ಜಲದರ್ತುಲಕ್ಷ್ಯ್ಮನಿಜನೃತ್ತಮಹೇ||42||

MaDhuraswarAstatapatatratatiprakaTApangtiDhrutanEtraruchaha|

ShiKhinO(s)nuyAnti hi sahasradrusham jaladartulakShymanijanruttamahE||42||

मधुरस्वरास्ततपतत्रततिप्रकटापंक्तिधृतनॆत्ररुचः।

शिखिनॊsनुयान्ति हि सहस्रदृशं जलदर्तुलक्ष्मनिजनृत्तमहॆ॥४२॥

SUMMARY: The melodious peacocks, which celebrate the Varsharitu (months of August-September) by frenzily dancing and spread their feathers around, imitate the thousand-eyed (Sahasranetra) Lord Indra with the eye-like roundish designs on the edge of their feathers.

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Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa virachita
SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

260.      ಆರಧಿಕದಶ ಕಳೆಗಳುಳ್ಳ ಶ-

                ರೀರ ಅನಿರುದ್ಧಗಳ ಮಧ್ಯದಿ

                ಸೇರಿಯಿಪ್ಪದು ಜೀವ ಪರಮಾಚ್ಛಾದಿಕದ್ವಯವು|

                ಬಾರದಂದದಿ ದಾನವರನತಿ-

                ದೂರಗೈಸುತ ಶ್ರೀಜನಾರ್ದನ

                ಮೂರು ಗುಣದೊಳಗಿಪ್ಪನೆಂದಿಗು ತ್ರಿವೃತು ಎಂದೆನಿಸಿ||14||

            AaraDhikadasha kaLegaLuLLa sha-

            Reera anirudDhagaLa maDhyadi

            sEriyippadu jeeva paramAchChAdikadwayavu|

            BAradandadi dAnavaranati-

            dUragaisuta shreejanArdana

            mooru guNadoLagippanendigu trivrutu yendenisi||14||

SUMMARY: At the middle of this corporal body of sixteen scars or weeds and the body of Aniruddha, the two waves named as “JeevaachChAdita” (covered with life) and “ParamAchChAdita” (covered with the Lord) converge together. Lord Sri Hari, who is Janardana, with his presence in the name of Trivrut that symbolizes three characters, stops demons from entering the body and drives them away.  

Scholars explain the conception of ‘sixteen scars or weeds’ as comprising of Five sensory organs, five external/action organs, Five tanmatras and the mind.

This is mentioned in ChandOgyaBhAShya (A.8):

‘BhUtairmahadBhirya imAha purO viBhu-

rnirmAya shEtE yadamUShu pUruShaha|

BhungtE guNAn ShODasha ShODashAtmakaha

sO(s)lankruSheeShTaBhagavAn vachAmsi mE’

—    ItyAdau Bhagavata yEvEndriyairBhOgOktEshcha|’

 

’भूतैर्महद्भिर्य इमाः पुरॊ विभु-

र्निर्माय शॆतॆ यदमूषु पूरुषः।

भुन्क्तॆ गुणान् षॊडश षॊडशात्मकः

सॊsलन्कृष्ट भगवान् वचांसि मॆ’

—    इत्यादौ भगवत ऎवॆन्द्रियैर्भॊगॊक्तॆश्च।छान्दॊग्यभाष्य (अ.८)

Thus, since Lord Hari is present in the mind and two types of organs in three forms each, representing three types of character namely Satva, Rajas and Tamas, he is also called as Trivrut.

This concept has wide ranging explanation in Shrutis and Smrutis, Bharata Tatparya, VishNurahasya, PrakAshasamhitA and so on.

It is difficult to exactly interpret ‘SwaguNAchChAdika” and “ParamAchChAdika” concepts. It is understood differently from what has been indicated in the summary above. However, on a higher plane, the quality of hiding or concealing the characters of human beings is known as “SwaguNAchChAdika” and the force or power that prevents humans from seeing the Lord is known as “ParamAchChAdika”. The “SwaguNAchChAdika” vanishes or disappears instantly after the Darshan of Lord Brahma. “ParamAchChAdika” is eternal and Lord Sri Hari destroys “SwaguNAchChAdika" and drives away the “ParamachChAdika” for Sajjanas or virtuous.
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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 36 to 39 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 36ರಿಂದ  39ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ಅನುಪಾಲಿತಾಃ ಸ್ವದಯಿತೈರ್ದಯಿತಾಃ ಕಥಮಪ್ಯುಪೇತ್ಯ ಕುಚಭಾರನತಾಃ|

ಶನಕೈಃ ಪುನಸ್ತದವಲಂಬಬಲಾತ್ ಕಿಲ ತಾ ವಿಶಂತಿ ಪರಮೋಪವನಮ್||36||

AnupAlitAha swadayitairdayitAha kaThamapyupEtya kuchBhAranatAha|

Shanakaihi punastadavalambabalAt kila tA vishanti paramOpavanam||36||

अनुपालिताः स्वदयितैर्दयिताः कथमप्युपॆत्य कुचभारनताः।

शनकैः पुनस्तदवलंबबलात् किल ता विशन्ति परमॊपवनम्॥३६॥

SUMMARY: Being eagerly awaited by their consorts, those women, slightly bent due to the weight of their breasts, somehow reach their husbands with great efforts and later, relying on their husbands’ support, they enter the celestial gardens.

Here, the word ‘kila’ indicates that the struggle, strain, great efforts etc. are not experienced by them, literally. It is just a pretention.

The gardens in heavens are not set up by any authority. Virtuous people utilize their spare time in setting up tiny parks, more with an intention to grow plants that yield fragrant flowers and tasty fruits.

ಹಸಿತಪ್ರಸೂನನಿಕರೋರುಭರಪ್ರಣಮತ್ಸುವರ್ಣಮಣಿಸರ್ವತರೂನ್|

ಉಪಗೂಹಯನ್ನಮೃತಸಿಂಧುಸಖಃ ಪವನೋ ನ ಕಸ್ಯ ಸುಖಮೇಧಯತಿ||37||

HasitaprasoonanikarOruBharapraNamatsuvarNamaNisarvataroon|

UpagUhayannamrutasinDhusaKhaha pavanO na kasya suKhamEDhayati||37||

हसितप्रसूननिकरॊरुभरप्रणमत्सुवर्णमणिसर्वतरून्।

उपगूहयन्नमृतसिन्धुसखः पवनॊ न कस्य सुखमॆधयति॥३७॥

SUMMARY: Will not breeze, the close accompaniment of oceans that blow on all those gold-draped trees that are bent to the ground due to the weight of the fully blossomed flowers enhance the happiness of anyone?

The fact that two oceans named as “Ara” and “Nya” are there in the Vaikuntha is revealed in this stanza.

ಶನಕೈಃ ಉಪಚಾರನಂದನಮಿದಂ ದ್ಯುವನಂ ನಿಯಮೇನ ನಂದಯತಿ ಯನ್ನಜನಮ್|

ಪರಮೇವ ನಂದನಮುಪೇಂದ್ರವನಂ ಸಕಲಂ ಸದಾ ಯದಭಿನಂದಯತಿ||38||

Shanakaihi upachAranandanamidam dyuvanam niyamEna nandayati yannajanam|

ParamEva nandanamupEndravanam sakalam sadA yadaBhinandayati||38||

शनकैः उपचारनन्दनमिदं द्युवनं नियमॆन नन्दयति यन्नजनम्।

परमॆव नन्दनमुपॆन्द्रवनं सकलं सदा यदभिनन्दयति॥३८॥

SUMMARY: The forest in heaven is known as Nandanavana for name’s sake only because it cannot, as a rule of law, provide the same sort of comfort and enjoyment to all, always; this forest in Vaikuntha of Sri Hari, who is called as Indra too, is the real Nandanavana as it gives happiness to everyone coming there, always.

The Orchards in Vaikuntha is superior compared to the Nandanavana in Heaven or Indra Loka and that is why the poet here says that the one in Vaikuntha is the real Nandanavana.

Sri Vendanga Tirtharu and Sri Vishwapati Tirtharu have not elaborated this stanza and Sri Chalari Acharya too opines that this stanza is ‘insignificant’.

ವರಪಾರಿಭದ್ರಕಸುಕಲ್ಪತರುವ್ರಜಪಾರಿಜಾತಹರಿಚಂದನವತ್|

ಸಹಿತಂ ಸಮಾದಿಪದತಾನನಗೈಃ ಪರಿಭೂಷಯಂತಿ ತದಹೋ ಋತವಃ||39||  

VarapAriBhadrakasukalpataruvrajapArijAtaharichandanavat|

Sahitam samAdipadatAnanagaihi pariBhUShayanti tadahO Rutavaha||39||

वरपारिभद्रकसुकल्पतरुव्रजपारिजातहरिचन्दनवत्।

सहितं समादिपदताननगैः परिभूषयन्ति तदहॊ ऋतवः॥३९॥

SUMMARY: This Orchards where clusters of five great divine trees that yield flowers named as Paribhadra (Mandara) or the Coral tree, Celestial (Kalpavruksha),Paarijaata (Jatropha Multifida), Redsanders (Harichandana) and Santana (for most of these trees, the “Amarakosha” mentions a common name ‘celestial trees’) are adorned by all Ritus or seasons.

Amarakosha mentions: MandaarashabdEna pAriBhadrO grAhyaha| ‘PAriBhadrO nimbakatarurmandAraha pArijAtakaha’ ityamarakOshOktEhe||Chalari||    

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