SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 29, 30 and 31 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 29, 30 ಮತ್ತು 31ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 29, 30 and 31 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 29, 30 ಮತ್ತು 31ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಮಾನೈರ್ಮಾನ್ಯೈರ್ಭಾಸಮಾನೋsಸಮಾನೈರಾಕ್ಷಿಪ್ಯೈನಂ ಸ್ವಂ ಮತಂ ಸಾಧಯಿತ್ವಾ|

ಪ್ರೀತ್ಯೈ ವಿಷ್ಣೋರುತ್ತಮಪ್ರೀತಿತೀರ್ಥೋ ವೇದವ್ಯಾಖ್ಯಾಂ ವೇದವೇದೀ ಚಕಾರ||29||

MAnairmAnyairBhAsamAnO(s)samAnairAkShipyainam swam matam sADhayitwA|

Preetyai ViShNOruttamapreetiteerThO vEdavyAKhyAm vEdavEdee chakAra|

मानैर्मान्यैर्भासमानॊsसमानैराक्षिप्यैनं स्वं मतं साधयित्वा।

प्रीत्यै विष्णॊरुत्तमप्रीतितीर्थॊ वॆदव्याख्यां वॆदवॆदी चकार॥29॥

SUMMARY: Sri Ananda Tirtha justified his philosophy with unparalleled, unique but quite common testimonies, testaments and authentications and defeated that Pundareekapuri in the debate. With his deep and thorough knowledge of Vedas, Sri Ananda Tirtharu began delivering commentaries on Vedas to demonstrate his devotion to Lord Vishnu.

Sri Chalari Achar elaborates this incident:

PunDareekapuriNA saha vAdakaThAyAm taduktasidDhAntam vEdAdi prabalapramANairnirasya tam niruttareekrutya Tataha swakeeyasidDhAntam samarThya parAjitasya gamanAnantaram punarapi ViShNupreetyarTham vEdavyAKhyAnam chakAra AnandatirThAchArya iti BhAvaha||

पुंडरीकपुरिणा सह वादथायां तदुक्तसिद्धांतं वॆदादि प्रबलप्रमाणैर्निरस्य तं निरुत्तरीकृत्य ततः स्वकीयसिद्धांतं समर्थ्य पराजितस्य गमनांतरं पुनरपि विष्णुप्रीत्यर्थं वॆदव्याख्यानं चकार आनंदतीर्थाचार्य इति भावः॥छलारी॥

There is an argument that in a debate involving arguments there is no need to establish or justify any philosophy. However, when the discussion is about the validity and reality of a certain school of thought, then it is not only necessary to establish a philosophy but also justify it with authentication and testimonies drawn from Holy Scriptures, say scholars.

ಆಮ್ನಾಯಂ ಯೇ ಪೇಠುರಾಮ್ನಾಯಪೂರ್ವಂ ಪ್ರಾಪ್ತಾ ವಿಪ್ರಾಸ್ತತ್ರ ಕೌತೂಹಲೇನ|

ಪರ್ಯಾಸೀನಾಸ್ತಾವದಾಚಾರ್ಯವರ್ಯಂ ಪ್ರೇಕ್ಷ್ಯಂ ಪ್ರೇಕ್ಷಾಂಚಕ್ರಿರೇsನೇಕಸಂಖ್ಯಾಃ||30||

AmnAyam yE pEThurAmnAyapUrvam prAptAm viprAstatra kautUhalEna|

ParyAseenAstAvadAchAryavaryam prEkShyam prEkShAmchakrirE(s)nEkasanKhyAha||30||

आम्नायं यॆ पॆठुराम्नायपूर्वं प्राप्ता विप्रास्तत्र कौतूहलॆन।

पर्यासीनास्तावदाचार्यवर्यं प्रॆक्ष्यं प्रॆक्षांचक्रिरॆsनॆकसंख्याः॥30॥

SUMMARY: Brahmins who could recite Vedas without committing any textual or grammatical errors, without any flaw in the accent, had assembled in that session in large numbers; sitting around Sri Madhwacharyaru, who was very attractive and was most supreme among Vedic scholars, and began observing him keenly.

AmnAya means Vedas. It is described as “AmnAyO(s)nyaThA pAThAt - आम्नायॊsन्यथा पाठात्” in ViShNutattwanirNaya, Brahmandapurana. Even literally, anything that cannot be altered or pronounced differently is called Veda.

ಉಕ್ತಾಂಗೇಭ್ಯಃ ಕಾದಿಕಾನ್ ವ್ಯಂಜಯಂತಂ ತತ್ತನ್ಮಾತ್ರಾವ್ಯಂಜನಾದೌ ಪ್ರವೀಣಮ್|

ತಿಸ್ರೋsವಸ್ಥಾಸ್ತದ್ಗುಣೈರ್ಭಾವಯಂತಂ ದೇವಾ ದೃಷ್ಟ್ವಾ ವ್ಯಸ್ಮರನ್ ದೇವದೇವಮ್||31||

UktAngEBhyaha kAdikAn vyanjayantam tattanmAtrAvyanjanAdau praveeNam|

TisrO(s)vasThAstadguNairBhAvayantam dEvA dRuShTwA vyasmaran dEvadEvam||31||

उक्तांगॆभ्यः कादिकान् व्यंजयंतं दॆवा दृष्ट्वा व्यस्मरन् दॆवदॆवम्।

तिस्रॊsवस्थास्तद्गुणैर्भावयंतं दॆवाव्यस्मरन् दॆवदॆवम्॥31॥

SUMMARY: The deities watching Sri Madhwacharyaru pronouncing consonants such as “K”, pronouncing every single letter from the specified spot and maintaining accuracy in long and short sounds of vowels, submitting the three stages of hymns such as Pashyanti, Madhyama and Vaikhari to respective deities, remembered Lord of Lords Narayana with great reverence.

There are rules and norms to pronounce hymns. While pronouncing the hymns, the concerned deities and their specific qualities should be remembered besides thinking about creation, existence and destruction.    

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