SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 1, 2, 3 and 4 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 1, 2, 3 ಹಾಗೂ 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 1, 2, 3 and 4 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 1, 2, 3 ಹಾಗೂ 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಪರಿವೃಢಘನಸಂಘೇ ರಾಜಸಿಂಹೋರ್ಜಶಕ್ತ್ಯಾ ತ್ಯಜತಿ

ಮಲಿನಭಾವಂ ನೀರಸತ್ತ್ವಾನ್ನಿಕಾಮಂ|

ಸ್ಫುಟಮುದಯತಿ ತೇಜಸ್ವ್ಯುಜ್ಜ್ವಲೇ ಮಧ್ವಭಾನೌ

ಸುಜನಜಲಜಕಾಂತ್ಯೈ ವಿಶ್ವಮಾಸೀನ್ಮನೋಜ್ಞಂ||1||

परिवृढघनसन्घॆ राजसिंहॊर्जशक्त्या त्यजति मलिनभावं नीरस्त्त्वान्निकामम्।

स्फुटमुदयति तॆजस्व्युज्ज्वलॆ मध्वभानौ सुजनजलजकान्त्यै विश्वमासीन्मनॊज्ञम्॥1॥

ParivruDhaghanasanghE rAjasihmOrjashaktyA tyajati

malinabhAm neerasattwAnnikAmam|

SphuTamudayati tEjasvyujjwalE madhwabhAnau

sujanajalajakAntyai vishwamAseenmanOjnam||1||

SUMMARY: The cluster of clouds of king and subjects, due to the influence of Karteek Maas called Jayasihma, shunned and shed away the otherwise unexciting pollution; with the Sun of Madhwacharya, who was the most distinguished in spirit and vibrant, rising for the emancipation of the virtuous and righteous, everything transformed into highly charming and enchanting.

This incident refers to King Jayasihma becoming a disciple of Sri Madhwacharyaru that rendered the whole atmosphere to be highly pleasurable and pleasant. In addition, after King Jayasihma became a disciple of Sri Madhwaru, the citizens of two villages, who were till then opposing the philosophy of Sri Madhwaru, became more conducive, cooperative and supporting.

Oorja means Karteek Maas. MalinabhAva means pollution of the mind. Vishwam also means all deeds and universe.

It is natural that once the Head of the State or the King becomes a disciple, the people just follow or fall in line. Hence, the general public, who were opposing the philosophy of Sri Madhwaru earlier, started following the king or Sri Madhwaru.

The two villages in this context means the subject and the main pillar. In other words, the King and the subjects.

ಕೃತಮಪಕೃತಮಾರ್ಯೈಃ ಕ್ಷಮ್ಯತಾಂ ಕ್ಷಾಂತಿಭೂಪೈರಿತಿ

ಮೃದು ವದತಾಂ ಚ ಪ್ರಾರ್ಥನಾಭಿಃ ಪ್ರಭೂಣಾಂ|

ಅಪಹೃತಮಪರೇಷಾಂ ಮಂತ್ರತೋ ಗ್ರಂಥಜಾತಂ

ದಶಹೃದಯನಿಯೋಗಾದಗ್ರಹೀಚ್ಛಂಕರಾರ್ಯಃ||2||

कृतमपकृतमार्यैः क्षम्यतां क्षान्तिभूपैरिति मृदु वदतां च प्रार्थनाभिः प्रभूणाम्।

अपहृतमपरॆषां मन्त्रतॊ ग्रन्थजातं दशहृदयनियॊगादग्रहीच्छन्करार्यः॥2॥

KrutamapakrutamAryaihi kShamyatAm kShAntibhUpairiti

Mrudu vadatAm cha prArthanAbhihi prabhUNAm|

ApahrutamaparEShAm mantratO granthajAtam

dashahrudayaniyOgAdagraheechChankarAryaha||2||

SUMMARY:  As requested in a pacifying voice by King Jayasihma and other cultural leaders by stating “being the most revered, kind-hearted, pardoning, kindly excuse us”, as ordered by Sri Poornaprajna, Shankara Pandit, Padmatirtha and other rivals, who had cunningly stolen the heaps of Holy Texts, returned them.

Sri Madhwacharyaru had made up his mind to recover all the stolen books through the King and recovered the books in the same way. This decision of Sri Madhwaru to recover the books through the King or in the presence of the King has been explained in the previous Sarga or Canto in the first stanza.

The Mayavadis had cheated the then Library in-charge Shankar Pandit and stolen the books. The king punished the culprits and at the behest of Sri Madhwacharyaru, the king got those books returned to Shankar Pandit, who accepted them too.

Sri Shankara Pandit was also an established scholar and an author. His works titled “AnuvyAkhyAnadeepika” and “NyAyavivaranasambandhideepika” are said to be still available.

“Mantrataha” means “Kumantra” or black magic chants.    

ಪರಿವೃತಮವನಮ್ರೈರ್ಗ್ರಾಮಣೀಗ್ರಾಮ್ಯಪೂರ್ವೈ-

ರವನತಮುರುಚೇತಃಪಾದಪಾರ್ಶ್ವೇ ನೃಸಿಂಹಂ|

ಸಹಜವಿಜಯತೋsಯುಗ್ವಿಕ್ರಮಾರ್ಯಃ ಪ್ರಸನ್ನಃ

ಕವಿಕುಲತಿಲಕೋsಸಾವಾಶಿಷಾsತೋಷಯತ್ ತಂ||3||

परिवृतमवनम्रैर्ग्रामणीग्राम्यपूर्वैरवनतमुरुचॆतःपादपार्श्वॆ नृसिंहम्।

सहजविजयतॊsयुग्विक्रमार्यः प्रसन्नः कविकुलतिलकॊsसावाशिषाsतॊषयत् तम्॥3॥

ParivrutamavanamrairgrAmaNeegrAmyapUrvai-

RavanatamuruchEtaha pAdapArshwE nrusihmam|

SahajavijayatO(s)yugnikramAryaha prasannaha

kavikulatilakO(s)sAvAshiShA(s)tOShayat tam||3||

SUMMARY: Trivikramapanditacharyaru, an iconic poet, was very happy over the victory of his brother Shankara Pandit; he made King Jayasihma very happy with his blessings while the King was politely sitting in the divine presence of Sri Poornaprajnaru, surrounded by polite village heads, villagers, Brahmins and other people.

The word “Sahajavijayaha” makes it clear that the stealing of books by Padmatirtha and others had pained Trivikrama and the conclusion of the incident in a glorious manner created a sense of victory in his mind.

The next stanza is the blessing that Trivikrama Pandit bestowed upon King Jayasihma, which has been elaborated in Bhavaprakashika.   

ಉಪಚರತಿ ನಿತಾಂತಂ ಹಂತ ಪೌರಂದರೀ ಧೂ-

ರ್ದ್ಯುಸದಸಿ ಭಜತೋ ಯಂ ದುರ್ಲಭಾ ದಭ್ರಭಾಗ್ಯೈಃ|

ದಿಶತು ಸ ಪರಮಾನಂದಾಗ್ರ್ಯತೀರ್ತಾಂಘ್ರಿರೇಣು-

ರ್ಧರಣಿಧರ ಸುಖಂ ತೇ ಸಂತತಂ ಸ್ವಾಂತರೇತಿ||4||

उपचरति नितान्तं हन्त पौरन्दरी धूर्द्युसदसि भजतॊ यं दुर्लभा दभ्रभाग्यैः।

दिशतु स परमानन्दाग्र्यतीर्तान्घ्रिरॆणुर्धरणिधर सुखं तॆ सन्ततं स्वान्तरॆति॥4॥

Upacharati nitAntam hanta paurandaree dhU-

rdyusadasi bhajatO yam durlabhA dabhrabhAgyaihi|

Dishatu sa paramAnandAgryateertAnghrirENu-

rdharaNidhara sukham tE santatam swAntarEti||4||

SUMMARY: Oh pure-hearted king Jayasihma! May the holy dust emanating from under the feet of great Sri Madhwacharyaru, which is capable of providing the throne of Lord Indra with certainty and in abundance, which cannot be dreamt by ill-fated people, provide you with eternal intrinsic bliss.

Trivikramapandit is telling in this stanza that for eligible beings, the dust from under the feet of Sri Madhwacharyaru, if worn on the head, can bless one with the throne or the honour of ascending the throne of Lord Indra, which is not accessible to ordinary people. Here, two things are striking. The throne of Indra is not accessible and the dust from under the feet of Sri Madhwa is also not accessible to ill-fated or unfortunate people.   

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

Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

397.      ನಿರ್ಗುಣೋಪಾಸಕಗೆ ಗುಣಸಂ-

            ಸರ್ಗದೋಷಗಳಿಯದಲೆ ಅಪ-

            ವರ್ಗದಲಿ ಸುಖವಿತ್ತು ಪಾಲಿಸುವನು ಕೃಪಾಸಾಂದ್ರ|

ದುರ್ಗಮನು ಎಂದೆನಿಪ ತ್ರೈವಿ-

ದ್ಯರ್ಗೆ ತ್ರಿಗುಣಾತೀತ ಸಂತತತಿಯು    

ಸ್ವರ್ಗ ಭೂ ನರಕದಲಿ ಸಂಚಾರವನೆ ಮಾಡಿಸುವ||18||

NirguNOpAsakage guNasam-

sargadOShagaLiyadale apa-

vargadali sukhavittu pAlisuvanu krupAsAndra|

Durgamanu yendenipa traivi-

dyarge triguNAteeta santatatiyu

swarga bhU narakadali sanchAravane mADisuva||18||  

SUMMARY: For those worshipping the Lord as Nirguna (without any quality/ies), the Lord, who is an ocean of kindness (Krupasandra), bestows heavenly comfort through Moksha and protects such devotee, without considering or ignoring the defects or sins of such a person; for TraividyAs, Lord Sri Hari, who is beyond the three qualities, remains far fetched and makes such persons hop around from heaven, earth and hell, eternally.

The word Nirguna does not mean lacking Gunas or qualities. There are three broad qualities or characters that all beings possess in different combinations. The three qualities are: Satwa, Rajas and Tamas. Lord Hari is free from these three traits. Any devotee who worships Lord Hari with this knowledge i.e. the Lord is not tainted with three traits or combinations thereof, the Lord relieves such devotees from the clutches of birth-death syndrome and relieves such beings from the bondage of family life. In other words, Sri Hari provides such devotees with the ultimate salvation or Moksha or Mukti. However, the contention of another school of thought that Nirguna means the Lord is bereft of all qualities like knowledge and happiness is untenable, invalid and flawed.

Traividyas means people who go by verbal or outwardly meaning of Vedas, consider or treat Lord Hari as just a superior person, perform sacrifices and other rituals with the sole intention of attaining heavenly abode, which is not possible. Such devotees may spend some term or tenure in the heavens but they can never reach the eternal bliss or salvation. Their journey from heaven to earth to hell continues for ever.

This subtle truth has been explained by Lord Krishna in The Gita.               

398.     ಮೂವರೊಳಗಿರ್ದರು ಸರಿಯೆ ಸುಖ-

            ನೋವುಗಳ ಸಂಬಂಧವಾಗವು

ಪಾವನಕೆ ಪಾವನ ಪರಾತ್ಪರ ಪೂರ್ಣಸುಖವನಧಿ|

ಈ ವನರುಹಭವಾಂಡದೊಳು ಸ್ವಕ-

ಳೇವರ ತದಾಕಾರ ಮಾಡಿ ಪ-

ರಾವರೇಶ ಚರಾಚರಾತ್ಮಕ ಲೋಕಗಳ ಪೊರೆವ||19||

MoovaroLagiradaru sariye sukha-

nOvugaLa sambandhavAgavu

pAvanake pAvana parAtpara poorNasukhavanadhi|

Yee vanaruhabhavAnDandoLu swaka-

LEvara tadAkAra mADi pa-

rAvEsha charAcharAtmaka lOkagaLa poreva||19||

SUMMARY: Even though the Lord is present within the three types of beings, he is untouched, unaffected by happiness or sorrow that the beings are continuously subjected to. He is the holiest of the holy; divinest of the divine and superior than the super-most. He is the ocean of complete happiness. Converting himself into the form of all the beings, in accordance with their past deeds, the Supreme Lord Sri Hari preserves and protects the universe of animate and inanimate beings.

Lord Hari eternally exists in Satwik, Rajas and Tamas types of beings but he is totally unaffected by whatever happens to those beings because of these qualities, the deeds and thoughts emanating from such qualities, the ebbs and tides of life.

ParAvarESha means both ParAvara and Eesha where Para refers to Rudra and other deities, deities superior than Rudra like Lord Brahma and others, who are less than or lower than Sri Hari in status and in every way and that is why Sri Hari is called as ParAvarEsha.

Sri Madhwacharyaru has explained this in his Brahmasutra Bhashya (1/4/3).  

399.     ಆ  ನಿಮಿತ್ತ ನಿರಂತರ ಸ್ವಾ-

ಧೀನಕರ್ತೃತ್ವವನು ಮರೆದೇ-

ನೇನು ಮಾಡುವದೆಲ್ಲ ಹರಿ ಒಳಹೊರಗೆ ನೆಲೆಸಿರ್ದು|

ತಾನೆ ಮಾಡುವನೆಂದರಿದು ಮ-

ದ್ದಾನೆಯಂದದಿ ಸಂಚರಿಸು ಪದ-

ಮಾನವಂದಿತ ಒಂದರೆಕ್ಷಣ ಬಿಟ್ಟಗಲ ನಿನ್ನ||20||

Aa nimitta nirantara snA-

Dheenakartrutwavanu maredE-

nEnu mADuvadella Hari oLahorage nelesirdu|

TAne mADuvanendaridu ma-

ddAneyandadi sancharisu pada-

mAnavandita vondarekShaNa biTTagala ninna||20||

SUMMARY: Therefore, roam about like a proud, haughty, snooty Tusker by not thinking that ‘I am forever free to do anything and everything’ and by thinking that ‘whatever I do is done by Sri Hari, who is within me and outside me too’; then, Lord Sri Hari, who is worshipped by Lord Vayu, will not go away from you for even a moment.

Once the realisation occurs in human mind that ‘Naaham kartA, Harih kartA’, or ‘I do not do anything and everything is done by Sri Hari’, a sense of fearlessness emboldens the being to walk freely like a wild Tusker roams about without any fear or fervour in the wildest of woods. Sri Hari will bestow special grace upon such beings for all times.   

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SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 68 and 69 (69) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 68 ಹಾಗೂ 69 ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 68 and 69 (69)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 68 ಹಾಗೂ 69 ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

ವಿದಿತವಾನ್ ವ್ಯವಹೃತ್ಯ ಸುದರ್ಶನಂ ಬಹುಲಬೋಧಮವೇಕ್ಷ್ಯ ಸ ನಿಶ್ಚಯಾತ್|

ಅಪಿ ನ ತಸ್ಯ ಮತಂ ಸಹಸಾssದದೇ ನನು ವಿಮೃಶ್ಯ ಕೃತೀ ಕುರುತೇsಖಿಲಂ||68||

विदितवान् व्यवहृत्य सुदर्शनं बहुलबॊधमवॆक्ष्य स निश्चयात्।

अपि न तस्य मतं सहसाssददॆ ननु विमृश्य कृती कुरुतॆsखिलम्॥68॥

ViditavAn vyavahrutya sudarshanam bahulabOdhamavEkShya sa nishchayAt|

Api na tasya matam sahasA(ss)dadE nanu vimrushya krutee kurutE(s)khilam||68||

SUMMARY: Sri Trivikramapanditacharya argued and delved with Sri Poornaprajnacharyaru and got fully convinced that his (Sri Poornaprajnacharya’s) philosophy was the correct; however, he did not immediately accept that philosophy; Is isn’t it the quality of an intelligent person to fully analyse a think before accepting it?  

After delving deep into the philosophical works of Sri Madhwacharyaru, Trivikramapanditacharya had developed a deep appreciation, excitement and interest in the line of reasoning that Sri Madhwaru had elaborately explained in those works. Even while discussing with Sri Madhwaru and getting clarifications for all his doubts, Trivikramapanditacharyaru was convinced that the points Sri Madhwaru had categorically averred in his works were the ultimate points, beyond questioning. Yet, the Mayavadis, who had prompted Trivikramapanditacharya to indulge in the debate, were around him and he did not want to surrender meekly. He also wanted to recheck points that Sri Madhwaru had put forth during the argument with whatever knowledge Trivikramapanditacharyaru had acquired by studying the Master’s works. Therefore, he pondered over the entire subject, philosophy before prostrating before Sri Madhwaru.  

ತಂ ವಿಷ್ಣುಮಂಗಲಗತಂ ಬಹುಲಪ್ರಬೋಧಂ ಪ್ರಾಪ್ಯಾಭ್ಯವಂದತ ತದಾsಯುಗವಿಕ್ರಮಾರ್ಯಃ|

ಆನಂದದಂ ಸ ಚತುರಾನನಹಾಸಲಕ್ಷ್ಮ್ಯಾ ತತ್ತ್ವಂ ಪ್ರವೇತ್ತುಮಮರೇಂದ್ರ ಇವಾಬ್ಜಯೋನಿಂ||69||

तं विष्णुमन्गलगतं बहुलप्रबॊधं प्राप्याभ्यवन्दत तदाsयुगविक्रमार्यः।

आनन्ददं स चतुराननहासलक्ष्म्या तत्त्वं प्रवॆत्तुममरॆन्द्र इवाब्जयॊनिम्॥69॥

Tam ViShNumangalagatam bahulaprabOdham prApyAbhyavandata tadA(s)yugavikramAryaha|

Anandadam sa chaturAnanahAsalkShmyA tattwam pravEttumamarEndra

ivAbjayOnim||69||

SUMMARY: Like Devendra, who wanted to learn the philosophy from the face of four-faced Lord Brahma that always shines with the pleasant smile and gives pleasure, goes to him and salutes, Trivikramapanditacharyaru met Sripoornaprajnaru, who shines with his charming face and the pleasing smile and gives pleasure to everyone, in Vishnumangala and saluted him.  

The respectful submission of Trivikramapanditacharya is not in any way termed as defeat. It was a realisation of the reality and hence his submission to Sri Madhwaru is being compared here to Lord Indra going to Lord Brahma. More so, Indra did not go to Brahma to argue but to learn the secrets of devotion, truth and so on. Similarly, the argument between Trivikramapanditacharyaru and Sri Madhwaru is not to be termed as an argument but a discussion and Trivikramapanditacharya also “learnt” from Sri Madhwaru the “Real Truth”.   

||ಇತಿ ಶ್ರೀಮತ್ಕವಿಕುಲತಿಲಕಶ್ರೀತ್ರಿವಿಕ್ರಮಪಂಡಿತಾಚಾರ್ಯಸುತ ಶ್ರೀನಾರಾಯಣಪಂಡಿತಾಚಾರ್ಯವಿರಚಿತೇ ಶ್ರೀಮತ್ಸುಮಧ್ವವಿಜಯೇ ಮಹಾಕಾವ್ಯೇ ಆನಂತಾಂಕೇ ತ್ರಯೋದಶಃ ಸರ್ಗಃ||

॥इति श्रीमत्कविकुलतिलकश्रीत्रिविक्रमपन्डिताचार्यसुत

श्रीनारायणपण्डिताचार्यवरिचितॆ श्रीमत्सुमध्वविजयॆ आनन्दान्कॆ त्रयॊदशः सर्गः॥

Iti SreematkavikulatilakashreetrivikramapanDitAchAryasuta ShreemannArAyaNapanDitAchArya virachitE ShreemastumadhwavijayE mAhAkAvyE AnandAnkE trayOdashaha Sargaha||

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

 393.     ಈ ನಳಿನಜಾಂಡದೊಳು ಸರ್ವ-

            ಪ್ರಾಣಿಗಳೊಳಿರ್ದನವರತ ವಿ-

            ಜ್ಞಾನಮಯ ವ್ಯಾಪಾರಗಳ ಮಾಡುವನು ತಿಳಿಸದಲೆ|

            ಏನು ಕಾಣದೆ ಸಕಲಕರ್ಮಗ-

            ಳಾನೆ ಮಾಡುವೆನೆಂಬ ನರನು ಕು-

            ಯೋನಿಯೈದುವ ಕರ್ತೃ ಹರಿ ಎಂದವನೆ ಮುಕ್ತನಹ||14||

            Yee NaLinajAnDadoLu sarva-

            prANigaLoLirdanavarata vi-

            jnAnamaya vyApAragaLa mADuvanu tiLisadale|

            YEnu kANade sakalakarmaga-

            Lane mADuvenemba naranu ku-

            yOniyaiduva kartru Hari yendavane muktanaha||14||

SUMMARY: Being present in all the beings in this Brahmanda, the wholly scientific Hari transacts in them without becoming known to them. Anyone not knowing this fact and assuming that “I only do everything” will get into low vagina. Only the one who thinks that “Sri Hari alone is doer of everything” will secure Moksha or salvation.

Thinking and believing that Sri Hari alone does everything is the ultimate truth and on the contrary, if one thinks that the self alone does everything will get into the cycles of birth and death. The gist is the confirmed belief in “NAham kartA Harihi KartA” gospel.

NaLinajAnDa means the Universe or Brahmanda.

394.     ಕಲಿಮಲಾಪಹಳೆನಿಸುತಿಹ ಬಾಂ-

            ಬೊಳೆಯೊಳಗೆ ಸಂಚರಿಸಿ ಬದುಕುವ

            ಜಲಚರಪ್ರಾಣಿಗಳು ಬಲ್ಲವೆ ತೀರ್ಥಮಹಿಮೆಯನು|

            ಹಲವು ಬಗೆಯಲಿ ಹರಿಯ ಕರುಣಾ-

            ಬಲದಿ ಬಲ್ಲಿದರಾದ ಬ್ರಹ್ಮಾ-

            ನಿಲವಿಪೇಶಾದ್ಯಮರರರಿಯರನಂತನಮಲಗುಣ||15||

            KalimalApahaLenisutiha bAm-

            boLeyoLage sancharisi badukuva

            jalacharaprANigaLu ballave teerthamahimeyanu|

            Halavu bageyali Hariya karuNA-

            Baladi ballidarAda brahma-

            nilavipEshAdyamararariyaranantanamalaguNa||15||

SUMMARY: Do the Aquatic animals roaming about and living in the heavenly river Ganga, who is known to clear the ill-effects of Kaliyuga, know the greatness of this holy or divine waters? In the same way, the learned Gods Brahma, Vayu, Garuda, Shiva and other deities, who have gained knowledgeable due to sheer grace of Lord Hari, cannot know the purest qualities of the Infinite or the supreme Lord.

 

395.     ಶ್ರೀಲಕುಮಿವಲ್ಲಭನು ಹೃತ್ಕೀ-

            ಲಾಲಜದೊಳಿರ್ದಖಿಳಚೇತನ-

            ಜಾಲವನು ಮೋಹಿಸುವ ತ್ರಿಗುಣದಿ ಬದ್ಧರನು ಮಾಡಿ|

            ಸ್ಥೂಲಕರ್ಮದಿ ರತರ ಮಾಡಿ ಸು-

            ಲೀಲೆಗಳ ತಿಳಿಸದಲೆ ಭವದಿ ಕು-

            ಲಾಲಚಕ್ರದ ತೆರದಿ ತಿರುಗಿಸುತಿಹನು ಮಾನವರ||16||

            Shreelakumivallabhanu hrutkee-

            LAlajadoLirdaKhiLachEtana-

            jAlavanu mOhisuva triguNadi baddharanu mADi|

            sthUlakarmadi ratara mADi su-

            leelegaLa tiLisadale bhavadi ku-          

            lAlachakrada teradi tirugisutihanu mAnavara||16||

SUMMARY: Sri Narayana, husband of Sri Lakshmi, stays in lotus of Heart and mystifies and  lures the spiritual community. Making such human beings bundled in three qualities of Sattwa and others and makes them indulge in big deeds (Karma). Moreover, rendering them unaware of his celestial acts, he makes them to continuously revolve like the wheel of a Potter in the wheel of family or worldly life.

Keelala means water and Keelalaja means Jala or water and hence Keelalaja means the water-bound Lotus. “Kulala” means potter, who uses a wheel to create pots.   

396.     ವೇದಶಾಸ್ತ್ರವಿಚಾರಗೈದು ನಿ- 

            ಷೇಧಕರ್ಮವ ತೊರೆದು ನಿತ್ಯದಿ

            ಸಾಧುಕರ್ಮವ ಮಾಳ್ಪರಿಗೆ ಸ್ವರ್ಗಾದಿ ಸುಖವೀವ|

            ಐದಿಸುವ ಪಾಪಿಗಳ ನಿರಯವನಾದ     

            ಖೇದ ಮೋದ ಮನುಷ್ಯರಿಗೆ ದು-

            ರ್ವಾದಿಗಳಿಗಂಧಂತಮದಿ ಮಹದುಃಖಗಳನುಣಿಪ||17||

            VEdashastravichAragaidu ni-

            ShEdhakarmava toredu nityadi

            SAdhukarmava mALparige swargAdi sukhaveeva|

            Aidisuva pApigaLa nirayavanAda

            KhEda mOda manuShyarige du-

            rvAdigaLigandhantamadi mahaduhkhagaLanuNipa||17||

SUMMARY: For those pondering over the Science of Vedas and shedding sinful acts, Lord Krishna will provide Heaven and other comforts of life. He drives the sinners into hell. For human beings, he grants both happiness as well as distress and also creates confusion about the happiness and distress as well. He makes the pretentious or those indulging in nonsensical argument over Vedic literature remain in Andhantamas or Ajnana or knowledgelessness.  

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