SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 3 & 4 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 3 ಮತ್ತು 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 3 & 4 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 3 ಮತ್ತು 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಸನ್ಮಾತ್ಸರ್ಯಂ ಬದ್ಧುಮೂಚೇsಶುಭಾನಾಂ ವಾಚಾsಲೋಲಂ ಕೋಪಿ ಗಾಂಧಾರಕಸ್ಯ|

ಮಧ್ಯೇ ತೇಷಾಂ ನೀಚನೀತ್ಯಾ ಸಮಾನೋ ವಾಚಾಲೋsಲಂ ಕೋsಪಿ ಗಾಂಧಾರಕಸ್ಯ||3||

SanmAtsaryam baDDhumUchE(s)shuBhAnAm vAchA(s)lOlam kOpi gAnDhArakasya|

MaDhyE tEShAm neechaneetyA samAnO vAchAlO(s)lam kO(s)pi gAnDhArakasya||3||

सन्मात्सर्यं बद्धुमूचॆsशुभानां वाचालॊsलं कॊपि गान्धारकस्य।

मध्यॆ तॆषां नीचनीत्या समानॊ वाचालॊsलं कॊsपि गान्धारकस्य॥3॥

SUMMARY: A chinwagger kind of person among that assemblage of mysticism, who was as deceitful as Shakuni and was from the State of Gandhara, with the intention of flaring up the fury and envy in the mind of the sinful followers of Padmanabhatirtha towards the virtuous, averred these words.

Padmanabhatirtha was a sort of team leader of a bunch of insane and illogical scholars of mysticism. One of those scholars was intent on intensifying the hatred in Padmanabhatirtha about the virtous and he displayed his intention in words. Bhavaprakashika explains it: ‘AshuBhAnAm DhArakasya chOlajasya alOlam sThiram kOpi kOpavishiShTam sajjanEShu badDhum gAmUchE| { सासूया अशुभानां धारकस्य चॊलजस्य अलॊलं स्थिरॊ कॊपि कॊपविशिष्टं मात्सर्यं बद्धुं गामूचॆ।}   

ಏಕಂ ತತ್ತ್ವಂ ವಷ್ಟಿ ಮಾಯಾಮಯೀಯಂ ವಾಕ್ಯೈಃ ಪ್ರಾಚ್ಯೈರಪ್ಯವಾಚ್ಯಂ ವಿಧತ್ತೇ|

ಪೂರ್ವಾsಪೂರ್ವಾ ಹಂತ ದೌರ್ಘಟ್ಯಭೂಷಾ ಚಿತ್ರಂ ಚಿತ್ರಂ ದರ್ಶನಾಚಾರ್ಯನೀತಿಃ||4||

YEkam tattwam vaShTi mAyAmayeeyam vAkyaihi prAchyairapyavAchyam viDhattE|

PUrvA(s)pUrvA hanta daurGhaTyaBhUShA chitram chitram darshanAchAryneetihi||4||

ऎकं तत्त्वं वष्टि मायामयीयं वाक्यैः प्राच्यैरप्यवाच्यं विधत्तॆ।

पूर्वाsपूर्वा हन्तदौर्घ्ट्यभूषा चित्रं चित्रं दर्शनाचार्यनीतिः॥4॥

SUMMARY: The philosophy of the proponents of Mayavada (mysticism) that proves that this world is imaginary or an illusion, which is ancient, rare and accidental, has been establishing that Brahma is a solo object in a bewildering way and goes on to state that this universe is second to none and infinite, attests with ancient sentences and statements that the universe is beyond description.

The statement of proponents of Mayavada is:

‘DurGhaTatwamavidyAyA BhUShaNam na tu dUShaNam|

kaThanchidGhaTamAnatwE(s)vidyAtwam durGhaTam BhavEt||’

[दुर्घटत्वंमविद्याया भूषणं न तु दूषणम्।

कथन्चिद्घटमानत्वॆsविद्यात्वं दुर्घटं भवॆत्॥]

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