SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 19 and 20 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 19 ಮತ್ತು 20ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 19 and 20  (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 19 ಮತ್ತು 20ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಯೇಷಾಂ ವಿದ್ಯಾ ಸಾಂಕರೀ ಶಂಕರೀ ನೋ ದೇವಾದೀನಾಂ ಬಾಧ್ಯತಾಂ ಸಾಧಯಂತೀ|

ಶೌಕ್ರೀವಾಲಂ ಲಜ್ಜಯೇದ್ದೇವಪೂಜ್ಯಂ ತೇಷಾಮೇಷಾಂ ಸನ್ನಿಧೌ ಕೋ ವಿಷಾದಃ||19||

YEShAm vidyA sAnkaree nO dEvAdeenAm bADhyatAm sADhayantee|

ShaukreevAlam lajjayEddEvapUjyam tEShAmEShAm sanniDhau kO viShAdaha||19||

ऎषां विद्या सांकरी शंकरी नॊ दॆवादीनां बाध्यतां साधयंती।

शौक्रीवालं लज्जयॆद्दॆवपूज्यं तॆषामॆषां सन्निधौ कॊ विषादः॥19॥

SUMMARY: Why should there be any room for misery in the presence of Padmatirtha and others, who possess that knowledge preached by Shankaracharyaru (Advaita), which is like the knowledge of Shukracharya that provides even the deities with misleading knowledge through assertion and puts the mentor of deities Bruhaspatyacharya too to shame?

This stanza throws light on the fact that some people believed that Advaita scholars like Padmatirtha would save them from getting influenced by the highly meaningful explanations that the followers of Sri Madhwaru were professing.

Shaukree means the knowledge practices and preached by Shukracharya consisting of black magic and related inauspicious branches of knowledge.

ಯದ್ಯದ್ವೈತಂ ಕರ್ಕಶೈರ್ಗೌಣತರ್ಕೈರುದ್ಧಂ ಸಾಧ್ಯಂ ನೈವ ಬಾತ್ಯಸ್ತು ತಾವತ್|

ಷಟ್ಕರ್ಮಜ್ಞೈರ್ದಿವ್ಯಮಂತ್ರೌಷಧಾಡ್ಯೈ ರೇತೈರ್ಗುಪ್ತಾನ್ ನೋ ನ ಚೇತಾ ಹಿ ಕಶ್ಚಿತ್||20||

Yadyadwaitam karkashairgauNatarkairudDham sADhyam naiva BhAtyastu tAvat|

ShaTkarmajnairdivyamantrauShaDhADyai rEtairguptAn nO na chEtA hi kashchit||20||

यद्यद्वैतं कर्कशैर्गौणतर्कैरुद्धं साध्यं नैव भात्यस्तु तावत्।

षट्कर्मज्ञैर्दिव्यमन्त्रौषधाड्यै रॆतैर्गुप्तान् नॊ न चॆत हि कस्चित्॥20॥

SUMMARY: There is no worry even if it is impossible to establish Advaita philosophy in the face of stiff opposition from the virtuous philosophy that could not be criticized or condemned; being under the protection from this Padmatirtha and others that comprised of Six Karmas, most effective hymns and medicines, none can ever vanquish us.

In this stanza, it is clear that the Mayavada followers were more reliant on hymn-based medicinal system than perfect, most sensible and meaningful philosophy of principles.

The six karmas or ShaTkarma are: peace, subordination, stagnation, enmity, banishment and killing. Peace means the method of curing diseases that are created through black magic; Vashya or subordination is hypnotism; stagnation is arresting the habits; VidwEsha or hatred or enmity means creating enmity and taking revenge; UchchATana or banishment is banishing someone from the country or place of residence; MAraNa or killing means murdering or assassination. Rati, VANi, RamA, JyEShTha, Durga and Kali are the deities ruling these branches of knowledge, in that order; North-east, north, east, south-east, north-west and south-east are favourable directions for these actions in that direction. Ten Ghaliges beginning from sunrise are the best timings for these actions. Of the six Ritus namely Vasanta, GreeShma, VarShA, Sharat, Hemanta and Shishira Ritus Hemanta is good for Shantikarma or action for peace; Vasantha is good for hypnotism; Shishira Ritu is good for StamBhana; Greeshma is for Vidweshana; Varsharitu is for Uchchatana and Sharadritu for Marana or killing.

Sharada Tilaka and commentaries on Sharada Tilaka provide wide ranging explanations for all these actions, times or months or seasons that are specifically best for these actions and so on.       

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

292.      ಕಂಡ ನೀರೊಳು ಮುಳುಗಿ ದೇಹವ          

                ದಂಡಿಸಲು ಫಲವೇನು ದಂಡಕ-

                ಮಂಡಲುಗಳನು ಧರಿಸಿ ಯತಿಯೆಂದೆನಿಸಿ ಫಲವೇನು|

                ಅಂಡಜಾಧಿಪನಂಸಗನ ಪದ-

                ಪುಂಡರೀಕದಿ ಮನವಹರ್ನಿಶಿ

                ಬಂಡುಣಿಯವೋಲಿರಿಸಿ ಸುಖಬಡದಿಪ್ಪ ಮಾನವನು||15||

                KanDa neeroLu muLugi dEhava

            DanDisalu PhalavEnu danDaka-

            manDalugaLanu Dharisi yatiyendenisi PhalavEnu|

            anDajADhipanamsagana pada-

            punDareekadi manavaharnishi

            banDuNiyavOlirisi suKhabaDadippa mAnavanu||15||

SUMMARY: What is the good of someone taking a dip in any water he or she comes across and what is the good of someone always carrying a Kamandal and a stick to exhibit that he is a saint? Unless a man thinks of the lotus feet of Lord Sri Hari, who is sitting on the shoulders of Garuda, with devotion, faith and conviction, night and day, like a bee that is full of concentration, he cannot find happiness in anything.

This stanza asserts that mechanical meditation, worship, cold bath, starvation etc., without devotion to Lord Hari is futile since the Lord does not pay attention to means or methods of devotion but exact devotion and submission to the Lord.

Sri Madhwacharya in his Gitabhashya summarizes this:

‘RAgadvEShau yadi syAtAm tapasA kim prayOjanam|

TAvuBhau yadina styAtAm tapasA kim prayOjanam||10/42||’

’रागद्वॆषौ यदि स्यातां तपसा किम् प्रयॊजनम्।

तावुभौ यदि न स्यातां तपसा किं प्रयॊजनम्॥10/42॥

Andaja means bird and AndajADhipa means Garuda, the king of birds; Amsaga means one who is sitting on the shoulders and hence AndajADhipanamsaga means Sri Hari, whose vehicle is Garuda.

Aharnishi or night and day means round the clock or eternally, which symbolically means that Garuda monitors time. (KAlAtmakaha sO(s)pi suparNa aaseet – Mahabharata Tatparya NirNaya {कालात्मकः सॊsपि सुपर्णा आसीत्}

The expression “taking dip in any water” symbolically means “following any other deity or cult” because “water” also means Shastra or cult.

293.      ವೇದ ಶಾಸ್ತ್ರ ಪುರಾಣಕಥೆಗಳ

                ಓದಿ ಪೇಳಿದರೇನು ಸಕಲ ನಿ-

                ಷೇಧಕರ್ಮವ ತೊರೆದು ಸತ್ಕರ್ಮಗಳ ಮಾಡೇನು|

                ಓದನಗಳನು ಜರಿದು ಶ್ವಾಸನಿ-

                ರೋಧಗೈಸಿದರೇನು ಕಾಮ-

                ಕ್ರೋಧವಳಿಯದೆ ನಾನು ನನ್ನದು ಎಂಬ ಮಾನವನು||16||

                VEda shAstra purANakaThegaLa

            vOdi hELidarEnu sakala ni-

            ShEDhakarma toredu satkarmagaLa mADEnu|

            vOdanagaLanu jaridu shwAsani-

            rODhagaisidarEnu kAma-

            krODhavaLiyade nAnu nannadu yemba mAnavanu||16||

SUMMARY: What is the good of a person keenly studying Vedas and Shastra if such a person does not discard desires and anger? What is the good of that person if he goes on preaching them? What is the good of discarding the insane deeds and adopting sane deeds? What if he sacrifices food and water and controls the breath?

Any knowledge, any study of any Shastra or cult, adherence to any sort of strict way of life turns out to be futile if the person does not overcome the ego and pride.

‘Kim vidyayA kim tapasA kim dAnEna shrutEna vA|

Kim viviktEna maunEna streeBhiryasya manO hrutam’ iti||Bhagavata (11/26/12)

‘किं विद्यया किं तपसा किं दानॆन श्रुतॆन वा।

किं विविक्तॆन मौनॆन स्त्रीभिर्यस्य मनॊ हृतम्’ इति॥भागवत (11/26/12)

Further in KaThOpaniShat

‘NAyamAtmA pravachanEna laBhyO na mEDhayA na bahunA shrut
Ena|

YamEvaiSha vRuNutE tEna laBhyastasyaiSha AatmA vivRuNutE tanUm swAm||KaThOpaniShat (7/9)

‘नायमात्मा प्रवचनॆन लभ्यॊ न मॆधया न बहुना शृतॆन।

यमॆवैष वृणुतॆ तॆन लभ्यस्तस्यैष आत्मा विवृणुतॆ तनूं स्वाम्॥कठॊपनिषत् 7/9

’ShwAsa nirODha’ refers to PrANAyAma or an exercise related to controlling the breath. “vOdana” means rice and other food items.    

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKA 15 (54)

 #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 15ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

ಬಾಹುಲ್ಯೇನ ಹ್ಯೇತದುಕ್ತ್ವಾ ಖಲು ದ್ರಾಗೇತೇ ವಿಶ್ವಂ ವ್ಯಾಪ್ನುವಂತಿ ಪ್ರಕಾಮಮ್|

ಅಸ್ಮಿನ್ನದ್ದರ್ಶನಾಪಾಯಕಾಲೇ ಯದ್ವಲ್ಲೋಕಾಪಾಯಕಾಲೇ ಲಯಾಪಃ||16||

BAhulyEna hyEtaduktwA Khalu drAgEtE vishwam vyApnuvanti prakAmam|

AsminnaddarshanApAyakAlE yadwallOkApAyakAlE layApaha||16||

बाहुल्यॆन ह्यॆतदुक्त्वा खलु द्रागॆतॆ विश्वं व्याप्नुवंति प्रकामम्।

अस्मिन्नद्दर्शनाप्आयकालॆ यद्वल्लॊकापायकालॆ लयापः॥16॥

SUMMARY: It is not appropriate to say this elaborately; at this juncture when our cult/philosophy is facing the biggest threat, the pupils of Sri Madhwa are swiftly and willfully covering the entire univer like the water of Great Deluge occupies the entire universe during the catastrophe.

“UktwA Khalu” means there is no need to say anything – na vaktavyam| “alanKhalvOho pratiShEDhayOho prAchAm ktwA iti” (Bhava Prakashika); न वक्तव्यं। “अलंखल्वॊः प्रतिषॆधयॊः प्राचांक्त्वा इति।भाव प्रकाशिका।

ಆಕರ್ಣ್ಯೇತ್ಥಂ ತಸ್ಯ ವಾಣೀಮಥಾನ್ಯೋ ಮಾನೇ ತೇಷಾಂ ಮಾನಿನಾಂ ಚಿತ್ತವೇತ್ತಾ|

ಸ್ವಾನಾಮ್ ಚೇತೋ ನಂದಯನ್ ಮಂದಚೇತಾ ಧೃಷ್ಟಾಮುಚ್ಚೈರ್ವಾಚಮಾಚಷ್ಟ ಕಷ್ಟಃ||17||

AakarNyEtTham tasya vANeemaThAnyO mAnE tEShAm mAninAm chittavEttA|

SwAnAm chEtO nandayan mandachEtA DhruShTAmuchchairvAmAchaSTa kaShTaha||17||   

आकर्ण्यॆत्थं तस्य वाणीमथान्यॊ मानॆ तॆषां मानिनां चित्तवॆत्ता।

स्वानां चॆतॊ नंदयन् मंदचॆता धृष्टामुच्चैर्वाचमाचष्ट कष्टः॥17॥

SUMMARY: Hearing the words of such a person, another wicked person, who knew the wishes of followers or fans, who was self-adoring, pronounced some words boldly and in a loud and clear voice, only to please his fellow followers.

ತೇಜಃಶಂಕಾಮಾತ್ರತೋ ಯದ್ವಿಲೀನಂ ಧಿಗ್ಭೀರೂಣಾಂ ಮಾನಸಂ ಮಾನಹೀನಮ್|

ಏಕಾಂತೇನ ಪ್ರಾಪ್ತತೇಜೋವಿಲೀನಂ ಸ್ಥೇಯೋ ತಸ್ಮಾದ್ಭಾತಿ ಹೈಯಂಗವೀನಮ್||18||

TEjahashankAmAtratO yadvileenam DhigBheerUNAm mAnasam mAnaheenam|

YEkAntEna prAptatEjOvileenam sThEyO tasmAdBhAti haiyangaveenam||18||

तॆजःशंकामात्रतॊ यद्विलीनं धिग्भीरूणां मानसं मानहीनम्।

ऎकांतॆन प्राप्ततॆजॊविलीनं स्थॆयॊ तस्माद्भाति हैयंगविनम्॥18॥

SUMMARY: Down with these cowards who melt like this by mere thoughts of fire; it appears the fresh butter that melts only when it gets in contact with steady flame of fire.

This is a criticism of the followers of mysticism or Mayavada who had started floundering and fearing with mere thoughts about the followers of Sri Madhwaru. They had not yet come in contact with the followers of Sri Madhwaru.

Haiyangaveenam means fresh butter.

The character of fresh butter is to melt only when it is in contact with fire, not when the fire is spelt in front of it; but, the followers of Mayavada were symbolically ‘melting’ by merely remembering or imagining about the followers of Sri Madhwaru.   

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

290.      ನಾನು ನನ್ನದು ಎಂಬ ಜಡಮತಿ-

          ಮಾನವನು ದಿನದಿನದಿ ಮಾಡುವ

          ಸ್ನಾನ ಜಪ ದೇವಾರ್ಚನೆಯೆ ಮೊದಲಾದ ಕರ್ಮಗಳ|

          ದಾನವರು ಸೆಳೆದೊಯ್ವರಲ್ಲದೆ

          ಶ್ರೀನಿವಾಸನು ಸ್ವೀಕರಿಸ ಮ

          ದ್ದಾನೆ ಪಕ್ವಕಪಿತ್ಥಫಲ ಭಕ್ಷಿಸಿದವೋಲಹದು||13||

          NAnu nannadu yemba jaDamati-

          mAnavanu dinadinadi mADuva

          snAna japa dEvArchaneye modalAda karmagaLa|

          dAnavaru seLedoywarallade

          ShreenivAsanu sweekarisa ma-

          ddAne pakwakapitThaPhala BhakShisidavOlahadu||13||

SUMMARY:  The bath, meditation, worship of god and other actions that narrow minded man does each day with the assumption of “I and mine” etc., all get snatched away by demons; Lord Srinivasa Sri Hari never accepts them; it is like a tusk eating fern fruit.

“I” is the symbol of pride or egoism; actions and thoughts of such selfish, egoistic persons are received by demons and not by Lord Sri Hari.

It is mentioned in the Gita: (2/71)

“NirmamO nirahankAraha sa shAntimaDhigachChati”

“निर्ममॊ निरहन्कारः स शांतिमधिगच्चति”; (गीता 2/71)

It is mentioned in Sri Mahavishnupurana:

“AvaiShNavakrutO yajnO deenairdEvastu  BhujyatE|

DeenatwAddEvanAmAnastwannE BrahmAdinAmakAha||…Mahavishnupurane (Geeta Tatparya 10/6)

“अवैष्णवकृतॊ यज्ञॊ दीनैर्दॆवैस्तु भुज्यतॆ।

दीनत्वाद्दॆवनामानस्त्वन्नॆ ब्रह्मादिनामकाः॥इति महाविश्णुपुराणॆ॥(गीता तात्पर्य 10/6)

 

291.     ಧಾತ್ರಿಯೊಳಗುಳ್ಳಖಿಳ ತೀರ್ಥ-

          ಕ್ಷೇತ್ರ ಚರಿಸಿದರೇನು ಪಾತ್ರಾ-

          ಪಾತ್ರವರಿತನ್ನಾದಿದಾನವ ಮಾಡಿ ಫಲವೇನು|

          ಗಾತ್ರನಿರ್ಮಲನಾಗಿ ಮಂತ್ರ-

          ಸ್ತೋತ್ರ ಪಠಿಸಿದರೇನು ಹರಿ ಸ-

          ರ್ವತ್ರ ಗತನೆಂದರಿಯದಲೆ ತಾ ಕರ್ತೃಯೆಂಬವನು||14||

          DhAtriyoLaguLLaKhiLa teerTha-

          kShEtra charisidarEnu pAtrA-

          pAtravaritannAdidAnava mADi PhalavEnu|

          GAtranrimalanAgi mantra-

          stOtra paThisidarEnu hari sa-

          rvatra tanendariyadale tA krtruyembavanu||14||

SUMMARY: What is the use of going round all the pilgrim centers on earth for one who mistakenly thinks that he (self) alone is doing everything in life, without ever realizing that Sri Hari is Omnipresent? What is the use of indulging charities of serving rice (food) and other things with the knowledge of whether the recipient of such presents deserves them or not? What is the use even if a person cleanses his body by thatching and chanting hymns and Stotras?

Bruhadbhashya explains:

‘TulApuruShadAnAdyairashwamEDhAdiBhirmaKhaihi|

VArANaseeprayAgAditeerThasnAnAdiBhihi priyE|

GayAshrAdDhAdiBhihi pitrairvEdapAThAdiBhirjapaihi|

TapOBhirugrairniyamairyamairBhUtadayAdiBhihi|

GurushushrUNaihi satyairDharmairvarNAshramOchitaihi|

JnAnaDhyAnAdiBhihi samyak charitairjanmajanmaBhihi|

Na yAnti tatparam shrEyO ViShNum sarvEshwarEshwaram|

SarvaBhAvairanAshritya purANapuruShOttamam it PAdmE|BruhadBhAShya A.3)

’तुलापुरुषदानाद्यैरश्वमॆधादिभिर्मखैः।

वाराणसीप्रयागादितीर्थस्नानादिभिः प्रियॆ।

गयाश्राद्धादिभिः पित्रैर्वॆदपाशादिभिर्जपैः।

तपॊभिरुग्रैर्नियमैरमैर्भूतदयादिभिः।

गुरुशुश्रूषणैः सत्यैर्धर्मैर्वर्णाश्रमॊचितैः।

ज्ञानध्यानादिभिः सम्यक् चरितैर्जन्मजन्मभिः।

न यांति तत्परं श्रॆयॊ विष्णुं सर्वॆश्वरॆश्वरम्।

सर्वभावैरनाश्रित्य पुराणपुरुषॊतमम्” इति पाद्मॆ। बृहद्भाष्य (अ.3)

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