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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

327.      ಶ್ರೀಕರನ ಸರ್ವತ್ರದಲಿ ಅವ-

                ಲೋಕಿಸುತ ಗುಣ ರೂಪ ಕ್ರಿಯ ವ್ಯತಿ-

                ರೇಕ ತಿಳಿಯದೆ ಅನ್ವಯಿಸು ಬಿಂಬನಲಿ ಮರೆಯದಲೆ|

                ಸ್ವೀಕರಿಸುವನು ಕರುಣದಿಂದ ನಿ-

                ರಾಕರಿಸದೆ ಕೃಪಾಳು ಭಕ್ತರಂತೆ              

                ಶೋಕಗಳ ಪರಿಹರಿಸಿ ಸುಖವಿತ್ತನವರತ ಪೊರೆವ||25||

                Shreekarana sarvatradali ava-

            lOkisuta guNa rUpa kriya vyati-

            rEka tiLiyade anwayisu bimbanali mareyadale|

            sweekarisuvanu karuNadinda ni-

            rAkarisade krupALu Bhaktarante

            shOkagaLa pariharisi suKhavittanavarata poreva||25||

SUMMARY: Seeing the Lord of wealth Sri Hari everywhere, without discriminating between his character, form and actions, one should invoke him in Him, the image, without forgetting him. Being the kindest God, he will receive them with empathy. Clearing the sorrows of his devotees, he will give them happiness and look after them.

328.      ಇನಿತು ವ್ಯತಿರೇಕಾನ್ವಯಗಳೆಂ-

                ದೆನಿಪ ಪೂಜಾವಿಧಿಗಳನೆ ತಿಳಿ-

                ದನಿಮಿಷೇಶನ ತೃಪ್ತಿಬಡಿಸುತಲಿರು ನಿರಂತರದಿ|

                ಘನಮಹಿಮ ಕೈಕೊಂಡು ಸ್ಥಿತಿ ಮೃತಿ-

                ಜನುಮಗಳ ಪರಿಹರಿಸಿ ಸೇವಕ-

                ಜನರೊಳಿಟ್ಟಾನಂದಬಡಿಸುವ ಭಕ್ತವತ್ಸಲನು||26||

                Initu vyatirEkAnwayagaLen-

            Denipa pUjAviDhigaLane tiLi-

            danimiShEshana kaikonDu sThiti mruti-

            janumagaLa pariharisi sEvaka-

            janaroLiTTAnandabaDisuva Bhaktavatsalanu||26||

SUMMARY: Thus, knowing the extremity and application methods of worship, keep impressing and satisfying the Lord of all Gods, Sri Hari, eternally. The super stoic and beloved of devotees, the Lord accepts them, resolves the problems of existence, death and birth in the lives of his servants and makes them happy.

329.      ಜಲಜನಾಭನಿಗೆರಡು ಪ್ರತಿಮೆಗ-

                ಳಿಳೆಯೊಳಗೆ ಜಡಚೇತನಾತ್ಮಕ

                ಚಲದೊಳೀರ್ಬಗೆ ಸ್ತ್ರೀಪುರುಷಭೇದದಲಿ ಜಡದೊಳಗೆ|

                ತಿಳಿವದಾಹಿತ ಪ್ರತಿಮೆ ಸಹಜಾ-

                ಚಲಗಳೆಂದಿರ್ಬಗೆ ಪ್ರತೀಕದಿಂದ             

                ಲಲಿತಪಂಚತ್ರಯ ಸುಗೋಳಕವರಿತು ಭಜಿಸುತಿರು||27||

                JalajanABhanigeraDu pratimega-

            LiLeyoLage jaDachEtanAtmaka

            chaladoLeerbage streepuruShaBhEdadali jaDadoLage|

            tiLivadAhita pratime sahajA-

            chalagaLendirbage prateekadinda

            lalitapanchatraya sugOLakavaritu Bhajisutiru||27||

SUMMARY: For Lotus Lord Sri Hari there are two types of images namely solid and vibrant (Jada and Chetana). In the vibrant (Chetana) or active form too, there are two kinds namely female and male. In the solid form, there are two different forms namely un-conducive (Ahita) and naturally solid (sahajachala). In these images, one should learn about the charming five and three types of shapes (GoLakas) and keep worshipping them.

Here, Panchatraya refers to five and three images or Golakas or forms or shapes. The five Golakas are known as DEvagOLaka, JeevagOLaka, GurugOLaka, PushkaragOLaka and MuKhyaprANagOLaka; the three Golakas are named as PratimAgOLaka, GurugOLaka and MuKhyaprANagOLaka. From among the Prakarantara (Prakara means type antara means difference) the five Golakas comprise of Saligrama Pratima (this is created by Vishwakarma), Rudra and other gods, Vayu, Mahalakshmi and Sri Hari; among the statues or idols, the three goLakas include Vayu, Mahalakshmi and Sri Hari.

All these bifurcations are explained in Vishnurahasya.  

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 45 and 46 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 45 ಹಾಗೂ 46ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 45 and 46 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 45 ಹಾಗೂ 46ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ತಸ್ಯ ತ್ರಾಸಾತ್ ಪೃಷ್ಠತಸ್ತಿಷ್ಠತೋsಭೂತ್

ಕ್ಷೇಮಾಪೇಕ್ಷೀ ಯೋ ಜನಃ ಪ್ರಾಗ್ಜಿತೋsಪಿ|

ಮಧ್ಯೇsನ್ಯೇಷಾಂ ಗೋತತೀಸ್ತತ್ಪ್ರಯುಕ್ತಾಃ

ಸೋsದ್ಯಜ್ಜಿಷ್ಣುಃ ಪಂಚಷೈರ್ಗೋವಿಶೇಷೈಃ|45||

Tasya trAsAt pruShThatastiShThatO(s)BhUt

kShEmApEkShee yO janaha prAgjitO(s)pi|

maDhyE(s)nyEShAm gOtateestatprayuktAha

sO(s)dyajjiShNuhu panchaShairgOvishEShaihi||45||

तस्य त्रासात् पृष्ठतस्तिष्ठतॊsभूत् क्षॆमापॆक्षी यॊ जनः प्राग्जितॊsपि।

मध्यॆsन्यॆषां गॊततीस्तत्प्रयुक्ताः सॊsद्यज्जिष्णुः पंचषैर्गॊविशॆषैः॥45॥

SUMMARY: Like Arjuna destroyed with his five-six arrows against the arrows shot by  Ashwatthama and others, well-wishers of Jayadratha, who had been vanquished by him (Arjuna) earlier and had hidden himself due to fear, Sri Madhwacharyaru condemned with his five-six statements, the various arguments put up by Pundareekapuri, who was a well-wisher of Padmatirtha, who had hid himself behind, and had been defeated in previous debates by Sri Madhwaru.

It may be recalled that Jayadratha misbehaved with Draupadi and got punished by Arjuna. Due to sheer fear of Arjuna, Jayadratha him himself. Ashwatthama and others on the Kaurava side were well-wishers of Jayadratha for the simple reason that he was very much angry with Pandavas, especially Arjuna. In the epic war between Kauravas and Pandavas, Arjuna nullified the several Astras and arrows that Ashwatthama and other well-wishers of Jayadratha hurled at him (Arjuna)with a handful of arrows. Similarly, Pundareekapuri had been squarely silenced by Sri Madhwaru in the philosophical debate. Padmatirtha had also been defeated in the argument with Sri Madhwaru. Drowned in the sense of shame, Padmatirtha was hiding in the last rows of scholars that Pundareekapuri was heading. Pundareekapuri and a few other scholars were sympathisers and well-wishers of Padmatirtha. When Pundareekapuri appeared in front of Sri Madhwaru with several points to argue, Sri Madhwaru condemned all his points with five-six replies that were based on Holy Scriptures.

ತಸ್ಯ ವಿಷ್ಣೋರ್ಭೂಯಃ ಶೋಭಯದ್ಭಿಃ ಪದಾಂತಂ

ಪಾರಂಪರ್ಯೇಣೇರ್ಯಮಾಣೈರವಾರ್ಯೈಃ|

ಗೋವ್ರಾತೈಸ್ತಂ ದಾರಯಿತ್ವಾ ನ್ಯಗೃಹ್ಣಾತ್

ಕಂಜಾಖ್ಯಾನಂ ಸಿಂಧುಪಂ ಮಧ್ವಪಾರ್ಥಃ||46||

Tasya ViShNOrBhUyaha shOBhayadBhihi padAntam

pAramparyENEryaANairavAryaihi|

gOvrAtaistam dArayitwA nyagruhNAt

kanjAKhAnam sinDhupam maDhwapArThaha||46||

तस्य विष्णॊर्भूयः शॊभयद्भिः पदान्तं पारंपर्यॆणॆर्यमाणैरवार्यैः।

गॊव्रातैस्तं दारयित्वा न्यगृह्णात् कन्जाख्यानं सिन्धुपं मध्वपार्थः॥46॥

SUMMARY: Arjuna named as Sri Madhwacharyaru, brightened up the true forms of Lord Vishnu again and again, repeatedly, with his unstoppable pronounciation that was beyond condemnation, of his firm arguments, condemned that Saindhava named Padmatirtha and arrested him.

It may be recalled yet again that with his continuous burst of bright arrows from sky, Arjuna had won over Jayadratha and arrested him too. In the same manner, Sri Madhwacharyaru rained his sensible, authentic and most justifiable points from Holy Scriptures to first condemn whatever points Padmatirtha was raising and then arrested him in such a way that he had no escape route.

In Bhavaprakashika it is stated that with several lectures delivered after the main debate, Sri Madhwaru silenced Padmatirtha to such an extent that he had nothing left with except surrender.

It is further explained that Padmatirtha had become incognito for some time after getting defeated by Sri Madhwaru. When he came to know that Pundareekapuri was trying to challenge Sri Madhwaru in a debate, Padmatirtha stole the books of Sri Madhwaru in Vishnumangala. Sri Madhwaru went to a place called Yekavata, where Padmatirtha was hiding and called him for a debate. Padmatirtha demanded that questioners be invited if Sri Madhwa wanted to establish his philosophy. Sri Madhwaru asked him to invite the questioners himself. Padmantirtha claimed that his philosophy had spread far and wide and had earned the appreciation of one and all. Sri Madhwaru said that his philosophy had spread not only on earth but also in neither world (Patala Loka) as well as Heavens. Padmatirtha retorted that the philosophy of Sri Madhwaru was known to the Almighty. Sri Madhwaru said that by stating that, Padmatirtha had already accepted the Madhwa philosophy since Madhwa philosophy simply established that the Jeevatma and Paramatma are two different things where Paramatma is supreme and eternal. Padmatirtha had no further points to argue and he simply surrendered to Sri Madhwaru, as stated in Bhavaprakashika. However, the questioners too arrived and a debate ensued once again. Padmatirtha got defeated in the debate yet again. The argument put up by Sri Madhwaru in that debate came to be known as Vada or Tattwodyota.   

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

324.        ವಾಸುದೇವನು ಒಳಹೊರಗೆ ಆ-

                ಭಾಸಕನು ತಾನಾಗಿ ಬಿಂಬ ಪ್ರ-

                ಕಾಶಿಸುವ ತದ್ರೂಪ ತನ್ನಾಮದಲಿ ಸರ್ವತ್ರ|

                ಈ ಸಮನ್ವಯವೆಂದೆನಿಪ ಸದು-

                ಪಾಸನೆಯಗೈವವನು ಮೋಕ್ಷಾ-

                ನ್ವೇಷಿಗಳೊಳುತ್ತಮನು ಜೀವನ್ಮುಕ್ತನವನಿಯೊಳು||22||

                VAsudEvanu voLahorage a-

            BhAsakanu tAnAgi bimba pra-

            kAshisuva tadrUpa tannAmadali sarvatra|

            Ee samanwayavendenipa sadu-

            pAsaneyagaivavanu mOkShA-

            nvEShigaLoLuttamanu jeevanmuktanavaniyoLu||22||

SUMMARY: Vasudeva Sri Hari lives inside as well as outside the body of beings like an invisible reflection, and shines in reminiscent form, shape and name. Whoever worships the Lord with this faith and belief is super most among those yearning to attain salvation. Such a person is free from cycle of birth and death living on earth.

Bhagavata, Mokshadharma, Gita Bhashya, Vishnurahasya and other Holy Scriptures provide very valuable definition and description of this line of surrender to the Lord.

 

325.        ಭೋಗ್ಯವಸ್ತುಗಳೊಳಗೆ ಯೋಗ್ಯಾ-

                ಯೋಗ್ಯರಸಗಳನರಿತು ಯೋಗ್ಯಾ-

                ಯೋಗ್ಯರಲಿ ನೆಲೆಸಿಪ್ಪ ಹರಿಗೆ ಸಮರ್ಪಿಸನುದಿನದಿ|

                ಭಾಗ್ಯಬಡತನ ಬರಲು ಹಿಗ್ಗದೆ

                ಕುಗ್ಗಿ ಸೊರಗದೆ ಸದ್ಭಕುತಿ ವೈ-

                ರಾಗ್ಯಗಳ ನೀ ಮಾಡು ನಿರ್ಭಾಗ್ಯರನುಸರಿಸದಲೆ||23||

                BhOgyavstugaLoLage yOgyA-

            yOgyarasagaLanaritu yOgyA-

            yOgyarali nelesippa Harige samarpisanudinadi|

            BhAgyabaDatana baralu higgade

            Kuggi soragade sadBhakuti vai-

            rAgyagaLa nee mADu nirBhAgyaranusarisadale||23||

SUMMARY: Learn the good and bad or sane and insane things/juices that are inherent in luxury items and learn as to who is good and who is bad and submit everything unto the feet of Lord, every day. Inculcate perfect devotion and aversion to desires; do not rejoice over good fortune and do not frown or fret over misfortune; do not follow the unfortunate ever.

Vishnurahasya elaborates:

ShuBhE chEdashuBham DhyAyEdvipattAvapi DheeraDheehi|

ADheerasya shuBham na syAdihalOkE paratra cha||Iti)   

NirBhAgyaru refers to non-Vaishnavites.

326.      ಸ್ಥಳಜಲಾದ್ರಿಗಳಲ್ಲಿ ಜನಿಸುವ

                ಫಲಸುಪುಷ್ಪಜಗಂಧರಸ ಶ್ರೀ

                ತುಳಸಿ ಮೊದಲಾದಖಿಳಪೂಜಾಸಾಧನಪದಾರ್ಥ|

                ಹಲವು ಬಗೆಯಿಂದರ್ಪಿಸುತ ಬಾಂ-

                ಬೊಳೆಯ ಜನಕಗೆ ನಿತ್ಯನಿತ್ಯದಿ

                ತಿಳಿವದಿದು ವ್ಯತಿರೇಕಪೂಜೆಗಳೆಂದು ಕೋವಿದರು||24||

                SThaLajalAdrigaLalli janisuva

            PhalasupuShpajaganDharasa shree

            tuLasi modalAdaKhiLapUjAsADhanapadArTha|

            Halavu bageyindarpisuta bA-

            boLeya janakage nityanityadi

            tiLivadidu vyatirEkapUjegaLendu kOvidaru||24||

SUMMARY: The knowledgeable (Jnanis) should know that the submission of everything such as whatever is gotten from underground, from water, from the fruits and the fragrance of flowers that grow on hills, Sri Tulasi or basil and other items that are used in worship, to Lord Sri Hari who is originator of heavenly river Ganga, is the real worship offered to Lord Hari.

The word “Vyatireka Puja” refers to the submission of various items to Lord during worship, irrespective of the different ways of worship. There are different types of worship like Vedokta or the manner mentioned in Vedas; mysterious, magical type of worship is known as Aagamokta and the type of worship adopting both the types is known as UbhayOkta. There are a few more types of worship. Offering each item separately with the conviction that everything has been presented to humanity by the Lord is known as Vyatireka Puja.

Saligrama and basil are said to be most valuable items. Any worship without Saligrama and basil is

There are several Holy Scriptures where the significance of Basil in worship.   

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

321.        ಒಂದೆ ಗೋತ್ರಪ್ರವರ ಸಂಧ್ಯಾ-

                ವಂದನೆಗಳನು ಮಾಡಿ ಪ್ರಾಂತಕೆ

                ತಂದೆತನಯರು ಬೇರೆ ತಮ್ಮಯ ಹಸರಗೊಂಬಂತೆ|

                ಒಂದೆ ದೇಹದೊಳಿರ್ದು ನಿಂದ್ಯಾ-

                ನಿಂದ್ಯ ಕರ್ಮವ ಮಾಡಿ ಮಾಡಿಸಿ

                ಇಂದಿರೇಶನು ಸರ್ವಜೀವರೊಳೀಶನೆನಿಸುವನು||19||

                Vonde gOtrapravara sanDhyA-

            vandanegaLanu mADi prAntake

            tandetanayaru bEre tammaya hesaragombante|

            vonde dEhadoLirdu nindyA-

            nindya karmava mADi mADisi

            IndirEshanu sarvajeevaroLeeshanenisuvanu||19||

SUMMARY: Like a father and sons pronounce sama Pravara (this is the process of declaring the Gotra and the name of a person), Gotra (there are 49 gotras in all, named after a Rishi from whom any family, especially Brahmin family, is said to have evolved) and pay obeisance or perform Sandhyavandana (thrice a day), each and every person pronounces his name separately, consort of Sri Lakshmi, Lord Sri Hari is adored as the Lord, even as he exists in every body, does and gets done several good and bad acts from the body.

It is a known fact that Sri Hari alone performs and gets all acts performed by each and every being, whether those acts are sane, holy or are insane, unpleasant. The actions and thoughts of every being are dependent upon their previous births or the Karmas of previous life. Although each and every act and thought is under the directions, wishes and instructions of Lord Hari, he remains untouched by their repercussions or consequences. The acts and thoughts that are divided into three categories and combinations thereof as Rajas, Tamas and Satwik may or may not attract good things or results or attract negative energy (sinful acts and thoughts). However, Sri Hari is not the recipient of any of the consequences of those acts and thoughts of beings, he has himself designed, executed and monitored. This is his supreme power.

322.      ಕಿಟ್ಟಿಗಟ್ಟಿದ ಲೋಹ ಪಾವಕ     

                ಸುಟ್ಟು ವಿಂಗಡ ಮಾಡುವಂತೆ ಘ-

                ರಟ್ಟ ವ್ರೀಹಿಯೊಳಿಪ್ಪ ತಂಡುಲ ಕಡೆಗೆ ತೆಗೆವಂತೆ|

                ವಿಟ್ಠಲಾನೆಂದೊಮ್ಮೆ ಮೈಮರೆ-

                ದಟ್ಟಹಾಸದಿ ಕರೆಯೆ ದುರಿತಗ-

                ಳಟ್ಟುಳಿಯ ಬಿಡಿಸ್ಯವನ ತನ್ನೊಳಗಿಟ್ಟು ಸಲಹುವನು||20||

                KiTTigaTTida lOha pAvaka

            suTTu vingaDa mADuvante Gha-

            raTTa vreehiyoLippa tanDula kaDege tegevante|

            ViTThalAnendomme maimare-

            daTTahAsadi kareye duritaga-

            LaTTuLiya biDisyavana tannoLagiTTu salahuvanu||20||

SUMMARY: Like the fire burns and separates the rust stuck on a metal, a stone named Gharatta separates rice from paddy bran, Sri Hari Vitthala drives away all the pains and troubles of a person who forgets self and calls the name of the Lord vociferously and the Lord will keep that person within himself and protects that person.

Sri Madhwacharyaru mentions in his Bruhadbhashya:

“SwarNakArO yaThA swarNamalagnau nihatya cha|

shdhDhEnatEna chAtmEShTam kurutE rUpamanjasA|

YEvam sa BhagavAnviShNurjeevaswarNasya yanmalam|

avidyAkAmakarmAdyamAtmAgnau nAshya sarvakrut|

swEchChayA kurutE rUpam yadyOgyam tasya muktigam”|Bruhadbhashya|

“स्वर्णकारॊ यथा स्वर्णमलमग्नौ निहत्य च।

शुद्धॆन तॆन चात्मॆष्टं कुरुतॆ रूपमंजसा।

ऎवं स भवान्विष्णुर्जीवस्वर्णस्य यन्मलम्।

अविद्याकामकर्माद्यमात्माग्नौ नाश्य सर्वकृत्।

स्वॆच्छया कुरुतॆ रूपं यद्यॊग्यं तस्य मुक्तिगम्।बृहद्भाष्य।

Similar views have been mentioned in Bhagavata and other Holy Scriptures.

323.     ಜಲಧಿಯೊಳು ಸ್ವೇಚ್ಛಾನುಸಾರದಿ

                ಜಲಚರಪ್ರಾಣಿಗಳು ತತ್ತ-

                ತ್ಸ್ಥಳಗಳಲಿ ಸಂತೋಷಬಡುತಲಿ ಸಂಚರಿಸುವಂತೆ|

                ನಳಿನನಾಭನೊಳಬ್ಜಭವ ಮು-

                ಪ್ಪೊಳಲುರಿಗ ಮೈಗಣ್ಣ ಮೊದಲಾ-

                ದ_ಹ ಲವು ಜೀವರ ಗಣವು ವರ್ತಿಸುತಿಹವು ನಿತ್ಯದಲಿ||21||

                JalaDhiyoLu swEchChAnusAradi

            jalacharaprANigaLu tatta-

            tsThaLagaLali santOShabaDutali sancharisuvante|

            NaLinanABhanoLabjaBhava mu-

            ppoLaluriga maigaNNa modalA-

            ddhalavu jeevara gaNavu vartisutihavu nityadali||21||

SUMMARY: In the sea, the aquatic animals move about whimsically and enjoy in places they go around; similarly, Lotus Lord (Padmanabha) in Sri Hari, Lord Brahma, who originates from Lotus flower, Lord Shiva, who burnt Tripurasura, Lord Indra, who has eyes all over the body and several clusters of gods and demi gods, act, every day.

The principal point being made clear in this stanza is that all the gods and demi gods, goddesses are reliant on Lord Sri Hari and his directive like the aquatic animals depend entirely on water.

Nalinababha is the name of Sri Hari as he is the Lord of Lotus; Abja means Lotus and hence AbjaBhava means Lord Brahma who resides in Lotus. Polal means town or city. Muppolal refers to one who has three towns or cities and he is known as Tripurasura, a demon. MuppoLaluriga refers to Lord Shiva as ‘uriga’ means one who burns.

Maiganna means one who has eyes all over the body, which refers to Lord Indra.   

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