SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 21, 22 and 23 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 21, 22 ಹಾಗೂ 23ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಸಪದಿ ದದೃಶುರೇಕೇ ವಾಚನೀಯಾದಿಭಾಗಂ

ಪರಿಚಯಪಟುತಾಭ್ಯಾಂ ತಾವದೇಕೇ ಚಿರೇಣ|

ಹರಿಗುರುನಮನಂ ದ್ರಾಗ್ಯತ್ನತೋsಮೀ ವಿಧಾಯ

ಪ್ರಯಯುರಪರಸಾಮ್ಯಂ ಸಿದ್ಧಯೇ ಸ್ಯಾದ್ಧಿ ಯತ್ನಃ||21|| 

सपदि ददृशुरॆकॆ वाचनीयादिभागं परिचयपतुताभ्यां तावदॆकॆ चिरॆण।

हरिगुरुनमनं द्राग्यत्नतॊsमी विधाय प्रययुरपरसाम्यं सिद्धयॆ स्याद्धि यत्नः॥21॥

Sapadi dadrushurEkE vAchaneeyAdibhAgam

parichayapaTutAbhyAm tAvadEkE chirENa|

Harigurunamanam drAgyatnatO(s)mee vidhAya

prayayuraparasAmyam sidDhayE syAdDhi yatnaha||21||

SUMMARY: A few disciples, because of their studious skills, immediately went through the earlier portion of the textbooks; a few others did it a tad slowly. Still, even they could, due to special efforts, complete the salutations and obeisances to Hari and Guru, quite quickly and joined the other disciples. Is it not the practice and continuous efforts that are essential for any achievement?

 Sri Madhwacharyaru, in his Mahabharata TAtparya NirNaya, has clearly stated:

 “PrayatnamEkamagratO nidhAya bhUtimApnumaha” and “vinA yatnam na haThO nApi karma”| “na vyarthatA pauruShasya” and he had trained his disciples in the same manner. He had emphasised on the “interest” factor for all sorts of efforts.  

ಯತವಚಸಿ ಜನೇsಸ್ಮಿನ್ನಾನತೇ ಸನ್ನಿರಸ್ಯನ್

ಸಿಚಯಯವನಿಕಾಂ ತಾಂ ಸಾಂಧ್ಯಜೀಮೂತರಕ್ತಾಂ|

ರವಿರಿವ ರವಿಪೂಜ್ಯಾಂಘ್ರಿಃ ಸಮಾಜಾಂತರಿಕ್ಷೇ

ವ್ಯಲಸದತಿಶಯಾಲುಃ ಸನ್ ಸಹಸ್ರಪ್ರಕಾಶಃ||22||

यतवचसि जनॆsस्मिन्नानतॆ सन्निरस्यन् सिचययवनिकां तां सान्ध्यजीमूतरक्ताम्।

रविरिव रविबूज्यान्घ्रिः समाजान्तरिक्षॆ व्यलसदतिशयालुः सन् सहस्रप्रकाशः॥22॥

Yatavachasi janE(s)sminnAnatE sannirasyan

sichayayavaikAm tAm sAndhyajeemUtaraktAm|

Raviriva ravipUjyAnghrihi samAjAntarkShE

VyalasadatishayAluhu san sahasraprakAshaha||22||

SUMMARY: With those who had saluted him sitting quietly, Sri Poornaprajnaru, whose feet are saluted by Lord Sun too, whose brightness was sharper than the thousands of rays of Sun’s light, removed his shawl that was red like the red clouds during the dusk, sparkled in that sky-like assemblage like Sun.

JeemUta means Cloud and Sichaya means clothe.

ತ್ರಿಭುವನವರತೇಜೋವ್ಯಕ್ತವೇದಾರ್ಥಶುಕ್ಲ-

ತ್ರಿತಯರಸತಯಾ ಯೇ ವರ್ಣಿತಾ ವರ್ಣವರ್ಯಾಃ|

ಪೃಥುಮತಿರಥ ತೇಷಾಮೈಕ್ಯಮಾಪಾದ್ಯ ಸಮ್ಯಕ್

ಪ್ರವಚನಪರಿಶುದ್ಧ್ಯೈಸ್ಮಪ್ರಣೌತಿ ಪ್ರವೀಣಃ||23||

त्रिभुवनवरतॆजॊव्यक्तवॆदार्थशुक्लत्रितयरसतया यॆ वर्णिता वर्णवर्याः।

पृथुमतिरथ तॆषामैक्यमापाद्य सम्यक् प्रवचनपरिशुद्ध्यैस्मप्रणौति प्रवीणः॥23॥

TribhuvanavaratEjOvyaktavEdArthashukla-

TritayarasatayA yE varNitA varNavaryAha|

Pruthumatiratha tEShAmaikyamApAdya samyak

pravachanaparishuddhyaismapraNauti praveeNaha||23||

SUMMARY: Sri Poornaprajnaru pronounced the paradigm Omkara, which is the best among the three Castles or worlds such as Pruthwi (earth), AntarikSha (Sky) and Dyu; which gets presented through three spirits such as Agni (Fire), Vayu (Air) and Aditya (Sun); which consists of the meanings of three Vedas such as Ruk, Yajus and SAma, as expressed through BhUhu, Bhuvaha and Swaha and which is explained and described as the gist of three VyAhrutis or sounds of vowels such as “A”, “U” and “Ma”, together.

The meaning of this stanza can be briefly explained by saying that Sri Madhwacharyaru began his Class or Discourse with the sound of Paradigm, emphasising the fact that all holy chants should be begun and ended with the expression of OM or the paradigm or the OmkAra, without which the chants lose their value. Without the expression of paradigm at the beginning as well as the end of any chant, the knowledge just evaporates.

It is mentioned in Smrutis as “sravatyanOnkrutam Brahma parastAchcha visheeryatE”| and further it is mentioned in Anuvyakhyana: “Tatra tArAthamUlatwam sarvashAstrasya chEShyatE”|

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