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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