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

Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

384.     ವಾಸುದೇವನ ಗುಣಸಮುದ್ರದೊ-

386.          ದೇವಗಂಗೆಯೊಳುಳ್ಳವಗೆ ದುರಿ-

                ತಾವಳಿಗಳುಂಟೇ ವಿಚಾರಿಸೆ

                ಪಾವುಗಳ ಭಯ ಉಂಟೆ ವಿಹಗಾಧಿಪನ ಮಂದಿರದಿ|

                ಜೀವಕರ್ತೃತ್ವವನು ಮರೆದು ಪ-

                ರಾವರೇಶನೆ ಕರ್ತೃಯೆಂದರಿ-

                ದಾವಕರ್ಮವ ಮಾಡಿದರು ಲೇಪಿಸವು ಕರ್ಮಗಳು||7||

                DEvagangeyoLuLLavage duri-

                tAvaLigaLunTE vichArise

                pAvugaLa bhaya unTe vihagAdhipana mandiradi|

                jeevakartrutvavanu maredu pa-

                rAvarEshane kartruyendari-

                dAvakarmava mADidaru lEpisavu karmagaLu||7||

SUMMARY: Can any problem trouble a person residing in Ganga River? Can the threat of serpents arise in the house of king of birds Garuda, however much one imagines about such an event? Any actions or deeds done or performed by forgetting that a person is independent to do anything and everything and done with the awareness that Lord Sri Hari alone is the prime performer of everything, no actions will fail.

It is most important and essential for every being to be aware that none on earth or anywhere else is free to do or think anything. Every being should firmly believe that Lord Hari alone is independent to do or think anything and he alone makes everyone think and act in life.    

387.         ಏನು ಮಾಡುವ ಪಾಪಪುಣ್ಯಗ-

                ಳಾನೆ ಮಾಡುವೆನೆಂಬವಾಧಮ

                ಹೀನಕರ್ಮಕೆ ಪಾತ್ರ ನಾ ಪುಣ್ಯಕ್ಕೆ ಹರಿಯೆಂಬ|

                ಮಾನವನು ಮಧ್ಯವನು ದ್ವಂದ್ವಕೆ

                ಶ್ರೀನಿವಾಸನೆ ಕರ್ತೃವೆಂದು ಸ-

                ದಾನುರಾಗದಿ ನೆನೆದು ಸುಖಿಸುವರೇ ನರೋತ್ತಮರು||8||

                YEnu mADuva pApapuNyaga-

                Lane mADuvenembavAdhama

                Heenakarmake pAtra nA puNyakke hariyemba|

                mAnavanu madhyamanu dwandwake

                shreenivAsane kartruvendu sa-

                dAnurAgadi nenedu sukhisuvarE narOttamaru||8||

SUMMARY: Any good or bad action done with a sense that “I am doing or I am thinking” is of lowest order. Thinking that “I am responsible for sins and Hari is responsible for good deeds” is of middle order and thinking that “Lord Srinivasa is the doer and thinker of all good and bad things in life” is most righteous and perfect order.

388.         ಈ ಉಪಾಸನೆಗೈವರಿಳೆಯೊಳು

                ದೇವತೆಗಳಲ್ಲದಲೆ ನರರ-

                ಲ್ಲಾವ ಬಗೆಯಿಂದಾದರಿವರರ್ಚನೆಯು ಹರಿಪೂಜೆ|

                ಕೇವಲಪ್ರತಿಮೆಗಳೆನಿಪರು ರ-

                ಮಾವಿನೊಂದಿಗೆ ಇವರನುಗ್ರಹ-

                ವೇ ವರಾನುಗ್ರಹವೆನಿಸುವುದು ಮುಕ್ತಿಯೋಗ್ಯರಿಗೆ||9||

                Yee upAsanegaivariLeyoLu

                dEvategaLalladale narara-

                llAva bageyindAdarivararchaneyu haripUje|

                kEvalapratimegaLeniparu ra-

                mAvinondige ivaranugraha-

                vE varAnugrahavenisuvudu muktiyOgyarige||9||

SUMMARY: Those worshipping the Lord with this submission and perception are only deities and not humans. Any manner in which humans worship the deities is nothing but worship of Lord Sri Hari. They will be considered as the important images for Lord Hari. For those deserving salvation, grace of other deities is deemed as the best and supreme grace.  

389.         ತನುವೆ ನಾನೆಂಬವನು ಸತಿ ಸುತ-

                ಮನೆ ಧನಾದಿಗಳೆನ್ನದೆಂಬವ

                ದ್ಯುನದಿ ಮೊದಲಾದುದಕಗಳೆ ಸತ್ತೀರ್ಥವೆಂಬವನು|

                ಅನಲಲೋಹಾದಿಪ್ರತೀಕಾ-

                ರ್ಚನೆಯೆ ದೇವರ ಪೂಜೆ ಸುಜನರ

                ಮನುಜರಹುದೆಂಬವನೆ ಗೋಖರನೆನಿಪ ಬುಧರಿಂದ||10||

                Tanuve nAnembavanu sati suta-

                Mane dhanAdigaLennadembava

                Dyunadi modalAdudakagaLe satteerthavembavanu|

                analalOhAdiprateekA-

                rchaneye dEvara pUje sujanara

                manujarahudembavane gOkharanenipa budharinda||10||

SUMMARY: A person who thinks that “this body is myself”, “wife, children, wealth and others are mine”, “Waters of Ganga and other rivers alone are sacred”, “worship of fire, metal and other images is worship of God” and “the righteous people are ordinary people like everyone else” will be called a “donkey (Gokhara) among men” by the knowledgeable.  

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SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 57, 58, 59 and 60 (69) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 57, 58, 59 ಹಾಗೂ 60ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 57, 58, 59 and 60 (69)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 57, 58, 59 ಹಾಗೂ 60ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

ಘಟನೋಪನಿಷತ್ಸು ನಾಲ್ಪಬುದ್ಧೇಃ  ಸುಘಟೇತ್ಯಭ್ಯುಪಗಮ್ಯ ಚಿಂತಯಾಮಃ|

ನ ವಿಮುಕ್ತಿಮುಪೈತಿ ಕೋsಪಿ ಮುಕ್ತ್ವಾ ಸಮಯೋಕ್ತಾಮಿಹ ಯಾಮಿಮಾಮುಪಾಸ್ತಿಂ||57||

घटनॊपनिषत्सु नाल्पबुद्धॆः सुघटॆत्यभ्युपगम्य चिन्तयामः।

न विमुक्तिमुपैति कॊsपि मुक्त्वा समयॊक्तामिह यामिमामुपास्तिम्॥57॥

GhaTanOniShatsu nAlpabuddhEhe suGhaTEtyabhyupagamya chintayAmaha|

Na vimuktimupait kO(s)pi muktwA samayOktAmiha yAmimAmupAstim||57||

SUMMARY: For less knowledgeable people like us, the subject matter of Upanishads is not easily intelligible; with this awareness and with the prevailing method of worship of Lord Parabrahma not perfect enough to carry us on the path of salvation, it is essential for us to know the perfect methods of worshipping the Lord Parabrahma as prescribed in the correct, sacred compositions and texts such as  Brahma Sutra.

Although several commentaries, interpretations and critical analyses of Brahma Sutra were in vogue, all of them were misleading, illogical, confusing and ambiguous. By no stretch of imagination could those commentaries etc., enlighten the devotees, the righteous and common people as to which was the right, perfect and easy method of worship of the Lord. Another major problem was that the Brahma Sutra and other holy texts, Smrutis and Shrutis could not be easily understood by common people. It was imperative for everyone to explore the meanings, the secrets of holy texts in the commentaries and interpretations. Under such circumstances, a majority of people of those days were eagerly waiting for proper interpretation of Brahma Sutra and other works of yore.   

ವಿತತಃ ಸುಖಸಚ್ಚಿದದ್ವಯಾತ್ಮಾ ಸಮುಪಾಸ್ಯೋ ವಿಹಿತೋ ಹಿ ತತ್ತ್ವವಿದ್ಭಿಃ|

ಸ ಚ ನಾವಯವೀ ನಿರೂಪ್ಯತೇ ಚೇದ್ಯುತಿಮಾತ್ರಂ ಚ ನ ಹೀತ್ಯದೋ ರಹಸ್ಯಂ||58||

विततः सुखसच्चिदद्वयात्मा समुपास्यॊ विहितॊ हि तत्त्वविद्भिः।

स च नावयवी निरूप्यतॆ चॆद्युतिमात्रं च न हीत्यदॊ रहस्यम्॥58॥

Vitataha sukhasachchidadwayAtmA samupAsyO vihitO hi tattwavidbhihi|

Sa cha nAvayavee nirUpyatE chEdyutimAtram cha na heetyadO rahasyam||58||

SUMMARY: It was clear from those having the right philosophical knowledge that the very form of Lord Sri Hari is made of happiness, pleasure and knowledge; it was the perfection perception of Holy Texts. Lord Hari is the God Proper for worship; this Lord, who is omnipresent, has the hands, legs and other organs that are in the form of happiness or expressible as an embodiment of happiness; otherwise, as established in the Holy Texts, he cannot be imagined to be in the form of mere bright light, which is the secret hidden in all the Holy Texts.

This stanza clarifies the fact that even though there are theories that Lord Sri Hari is Nirvikara or without any physical form or shape, he cannot be imagined as not having hands, legs and other organs.      

ಯದಿಚೇದೃಗಪಾಸ್ಯತೇsಸ್ಯ ರೂಪಂ ತಿಮಿರತ್ವೇನ ವಿಭಾತಿ ಪಾರಿಶೇಷ್ಯಾತ್|

ಫಲಮಪ್ಯಥ ಮುಕ್ತಿರೀದೃಶೀ ಸ್ಯಾದಿತಿ ನೋ ನೈವ ಧಿನೋತ್ಯುಪಾಸ್ತಿರೇಷಾ||59||

यदि चॆदृगपास्यतॆsस्य रूपं तिमिरत्वॆन विभाति पारिशॆष्यात्।

फलमप्यथ मुक्तिरीदृशी स्यादिति नॊ नैव धिनॊत्युपास्तिरॆषा॥59॥

SUMMARY: If, as mentioned earlier, Lord Hari should be worshipped as an invisible object, without any form or shape, then, logically, such thoughts are the result of the character of Tamas. Such a worship will not pave the way for salvation on the one hand and on the other, the shape and form of the Lord should be viewed as blank, dark or shadow. Therefore, it can never be accepted that the Lord Hari should be worshipped as having no character, no shape and no form. Our mind cannot accept such illusions.

Yadi chEdrugapAsyatE(s)sya rUpam timiratvEna vibhAti pArishEShyAt|

Phalamapyatha muktireedrushee syAditi nO naiva dhnOtyupAstirEShA||59||

ಅಥ ವೇದಪುರಾಣಭಾರತಾದಿ ಸ್ವಯಮಾಲೋಚ್ಯ ಯಥಾವಬೋಧಮತ್ರ|

ಗುಣವಂತಮುಪಾಸ್ಮಹೇ ಮುಕುಂದಂ ಸ್ಮೃತಿಧರ್ಮಾನ್ ಭೃಶಮಾಚರಂತ ಏವ||60||

अथ वॆदपुराणभारतादि स्वयमालॊच्य यथावबॊधमत्र।

गुणवन्तमुपास्महॆ मुकुन्दं स्मृतिधर्मान् भृषमाचरन्त ऎव॥60॥

Atha vEdapurANabhAratAdi swayamAlOchya yathAvabOdhamatra|

GuNavantamupAsmahE mukundam smrutidharmAn bhrushamAcharanta yEva||60||

SUMMARY: Therefore, let us thoroughly understand and think over the gist of what is explained in Vedas, Mahabharata and other works about Lord Hari. Then,
let us continue to follow all the righteous norms mentioned in Smrutis and philosophical as well as culture-bound works and worship Lord Mukunda, an epitome of all good qualities.

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

Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

384.     ವಾಸುದೇವನ ಗುಣಸಮುದ್ರದೊ-

            ಳೀಸಬಲ್ಲವ ಭವಸಮುದ್ರಾ-

            ಯಾಸವಿಲ್ಲದೆ ದಾಟುವನು ಶೀಘ್ರದಲಿ ಜಗದೊಳಗೆ|

            ಬೇಸರದೆ ದುರ್ವಿಷಯಗಳ ಅಭಿ-

            ಲಾಷದಲಿ ಬಳಲುವವ ನಾನಾ-

            ಕ್ಲೇಶಗಳನನುಭವಿಪ ಭಕ್ತಿ ಸುಮಾರ್ಗ ಕಾಣದಲೆ||5||

            VAsudEvana guNasamudrado-

                Leesaballava bhavasamudrA-

                yAsavillade dATuvanu sheeghradali jagadoLage|

                bEsarade durviShayagaLa abhi-

                lAShadali baLaluvava nAnA-

                klEshagaLananubhavipa bhakti sumArga kANadale||5||

SUMMARY: In this world, anyone capable of swimming in the ocean of qualities of Vasudeva Sri Hari will be able to easily swim across the ocean of family life quickly. If anyone fails to develop aversion for or distaste to bad subjects and continues to languish in the desire to go after them, will fail to find the path of devotion and suffers from a variety of troubles and problems.

For a man accomplished in swimming in large water reservoirs, it will be easy to swim small water bodies or dams. Similarly, one who can swim in the supreme qualities of Lord Sri Hari, will not find it difficult to swim across the ocean of life.     

385.     ಸ್ನಾನ ಜಪ ದೇವಾರ್ಚನೆಯು ವ್ಯಾ-

            ಖ್ಯಾನ ಭಾರತಮುಖ ಮಹೋಪಪು-

            ರಾಣಕಥೆಗಳ ಪೇಳಿ ಕೇಳಿದರೇನು ದಿನದಿನದಿ|

            ಜ್ಞಾನ ಕರ್ಮೇಂದ್ರಿಯಗಳಿಂದೇ-

            ನೇನು ಮಾಡುವ ಕರ್ಮಗಳು ಲ-

            ಕ್ಷ್ಮೀನಿವಾಸನ ಪೂಜೆ ಎಂದರ್ಪಿಸದ ಮಾನವನು||6||

`               SnAna japa dEvArchaneyu vyA-

                KhyAna bhAratamukha mahOpapu-

                rANakathegaLa pELi kELidarEnu dinadinadi|

                jnAna karmEndriyagaLindE-

                nEnu mADuva karmagaLu la-

                kShmeenivAsana pUje yendarpisada mAnavanu||6||

SUMMARY: What is the benefit that a man having bath, doing meditation, worshipping the Lord, delivering discourses on Shastras, reading great epics and great books of philosophy every day if he does not submit all the actions done with the sensory organs that earn him supreme knowledge, with the organs involved in the action and others as worship of Lord Sri Hari, the consort of Sri Lakshmi?  

It is essential for every human being to think and submit all his or her actions, reasonings, views, thoughts of every moment, every day as worship of Lord Hari. Without this sense of submission and sense of devotion, whatever one may do as part of righteousness, tradition, culture, etc., become futile and pretentious.

It is a cardinal principle that at the end of all Homas like Navagraha Homa (sacrifice), worship of any deity, ceremonies and so on, the phrase “Sri Krishnarpanamastu” is spelt. This is a clear message that everything should be surrendered to Sri Hari.

Names of Maha Puranas and Upapuranas are as under:

Satwik Puranas                  Rajas Puranas                    Tamas Puranas

Vishnupurana                    Brahmanda Purana          Matsyapurana

Naradeeyapurana           Brahmavartapurana        Koormapurana

Bhagavata                           Markandeya                      Linga

Garuda                                 Bhavishyat                          Shiva

Padma                                  Vamana                               Skanda

Varaha                                  Brahma                                Agni

ASHTADASHA UPPURANAS ARE:

Vayavya                               Naradeeya                          Manava

Bhargava                             Narasihma                          Skanda

Souma                                  Kapila                                    Durvasa

Brahmanda                         VasishTha                            Aditya

Kaushika                              Shivadharma                      Varuna

Parashara                            Marocha                              Shambara  

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SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 53, 54, 55 and 56 (69)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 53, 54, 55 ಹಾಗೂ 56ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

ಇತಿ ತಾತವಚೋ ನಿಶಮ್ಯ ಕಿಂಚಿತ್ ತರಲಾತ್ಮಾsಪಿ ವಿಚಾರ್ಯ ಶಾಸ್ತ್ರಸಾರಂ|

ಪರಮೇವ ಸ ಪಾರಮಾರುರುಕ್ಷುರ್ವಿಗುಣೋಪಾಸ್ತಿಮುಪಾಶೃಣೋತ್ ಪರೇಭ್ಯಃ||53||

इति तातवचॊ निशम्य किन्चित् तरलात्माsपि विचार्य शास्त्रसारम्।

परमॆव स पारमारुरुक्षुर्विगुणॊपास्तिमुपाशृणॊत् परॆभ्यः॥53॥

Iti tAtavachO nishamya kinchit taralAtmA(s)pi vichArya shAstrasAram|

ParamEva sa pAramArurukShurviguNOpAstimupAshruNOt parEbhyaha||53||

SUMMARY:

Although Trivikramapanditacharyaru was a bit perturbed or confused after hearing what his father said, he thoroughly and deeply thought about the secret behind the Shastras, developed a desire to cross the Ocean of Worldly life in that way and listened to the Nirgunopasana or the mystic philosophy that describes the Almighty as “without any quality or character” that other people were professing.

Sri Trivikramapandicharyaru understood and appreciated what his father told him. However, to acquaint himself with the tools of analytical understanding of the ultimate philosophy, he lent his ear to what the philosophers and scholars of Nirgunopasana or mysticism were professing. ParEbhyaha in this stanza means Mayavadis.    

ನಿಜಧರ್ಮರತೋ ಗೃಹಿಪ್ರಬರ್ಹಃ ಕಲಿಕಾಲಾಕುಲಿತಾಂತರೋsಪಿ ಹಂತ|

ನಿತರಾಂ ನಿಶಿತಾತ್ಮನಾ ನಿಸರ್ಗಾತ್ ಸ್ಫುಟಮಾಲೋಚಯದಿತ್ಯಸೌ ಕದಾಚಿತ್||54||

निजधर्मरतॊ गृहिप्रबर्हः कलिकालाकुलितान्तरॊsपि विचार्य शास्त्रसारम्।

नितरां निशितात्मना निसर्गात् स्फुटमालॊचयदित्यसौ कदाचित्॥54॥

NijadharmaratO gruhiprabarhaha kalikAlAkulitAntarO(s)pi hanta|

NitarAm nishitAtmanA nisargAt sphuTamAlOchayadityasau kadAchit||54||

SUMMARY:  Sri Trivikramapandita, who was family-bound person with his roots still in the ancient and established culture, was slightly disturbed mentally due to the impact of the Kali Yuga; still, being a very sharp intellectual, he once thought very deeply in this way.

ರಚಿತಂ ನನು ಸೂತ್ರಮತ್ರ ಮಾನಂ ವಿದುಷಾ ಸತ್ಯವತೀಸುತೇನ ಸಾಕ್ಷಾತ್|

ಅಪರಸ್ಪರಸಂಗತಾನಿ ಭಾಷ್ಯಾಣ್ಯಪಿ ಸರ್ವಾಣಿ ನ ಮಾನತಾಂ ವ್ರಜೇಯುಃ||55||

रचितं ननु सूत्रमत्र मानं विदुषा सत्यवतीसुतॆन साक्षात्।

अपरस्परसन्गतानि भाष्याण्यपि सर्वाणि न मानतां व्रजॆयुः॥55॥

Rachitam nanu sUtramatra mAnam viduShA satyavateesutEna sAkShAt|

AparasparasangatAni bhAShyANyapi sarvANi na mAnatAm vrajEyuhu||55||

SUMMARY: When it comes to the question of giving a verdict in the matter of philosophy and culture, the Brahmasutra created or composed by Sri Vedavyasa himself is the most important proof and evidence. However, the commentaries that have sprouted upon the Brahmasutra are ambiguous and contradictory to one another and therefore none of them can be conceived as proof or the ultimate truth.

Here, Sri Trivikramapandita is telling that the commentaries and interpretations of Brahmasutra by various scholars, philosophers and persons belonging to different cult and schools of thought were either derogatory of each other or were untenable. The commentaries that existed till then, the period when Sri Trivikramapandita began exploring the true philosophy, the underlying truth and secret of Brahmasutra was not clear. They were paradoxical, ambiguous, confusing and far from convincing.

The commentaries on Brahmasutra mentioned here refers to the 21 commentaries that were in vogue till then and all those twenty-one commentaries were lopsided, incomplete, self-defeating and contradictory to each other. Therefore, Sri Trivikrama felt there should be some other commentary or interpretation which would provide the exact truth, the intrinsic value to the Brahmasutra that Sri Vedavyasa had created. Sri Vedavyasa is an incarnation of Lord Vishnu and Brahmasutra written by Him is the ultimate Truth. However, it was not easily intelligible.   

ಯದಿ ತೇಷು ನಿರಾಗ್ರಹಾಂತರಾಃ ಸ್ಮಃ ಸುಘಟಂ ನೋಪಲಭಾಮಹೇ ಹಿ ಕಿಂಚಿತ್|

ನ ತಥಾsಪಿ ಪರಂಪರೋಪಯಾತಂ ನ ಪಠಾಮಃ ಪ್ರಣಯೇನ ಶಾಂಕರೀಯಂ||56||

यदि तॆषु निराग्रहान्तराः स्मः सुघटं नॊपलभामहॆ हि किन्चित्।

न तथाsपि परम्परॊपयातं न पठामः प्रणयॆन शांकरीयम्॥56॥

Yadi tEShu nirAgrahAntarAha smaha sughaTam nOpalAbhAmahE hi kinchit|

Na tathA(s)pi paramparOpayAtam na paThAmaha praNayEna shAnkareeyam||56||

SUMMARY: If reviewed without any bias or reservation, the meanings of Sutra provided in any of those commentaries was not at all correlative, cohesive nor comprehensive. Yet, due to the attachment that has developed on them since they had come down to us from several generations, we are unable to avoid going through the Bhashya or commentary provided by Shankaracharyaru.  

What Sri Trivikramapandita concludes is that the commentary on Brahmasutra by Shankaracharyaru has been in vogue and is still being treated with reverence and hence the Shankarabhashya is worth going through.

This reasoning of Sri Trivikramapanditaru was prior to his contact with Sri Madhwacharyaru.

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