Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

      

366.         ಬಿಸರುಹಾಪ್ತಾಗಸದಿ ತಾನುದ-

                ಯಿಸಲು ವೃಕ್ಷಂಗಳ ನೆಳಲು ಪಸ-

                ರಿಸುವವಿಳೆಯೊಳಗಸ್ತಮಿಸಲಲ್ಲಲ್ಲೆ ಲೀನಿಪವು|

                ಶ್ವಸನಮುಖ್ಯಮರಾಂತರಾತ್ಮಕ-

                ನೊಶದೊಳಿರುತಿಪ್ಪದು ಜಗತ್ತ್ರಯ

                ಬಸುರೊಳಿಂಬಿಟ್ಟೆಲ್ಲ ಕರ್ಮವ ತೋರ್ಪ ನೋಳ್ಪರಿಗೆ||32||

                BisaruhAptAgasadi tAnuda-

                Yisalu vrukShangaLa neLalu pasa-

                risuvaviLeyoLagastamisalallalle leenipavu|

                ShwasanamukhyamarAntarAtmaka-

                noshadoLirutippadu jagattraya

                basuroLimbiTTella karmava tOrpa nOLparige||32||

SUMMARY: When the most intimate ally of Lotus, the Sun dawns on the horizon, the shadow spreads on the earth. When he disappears, they too disappear; all these three worlds are in his possession as he is there within Lord Vayu and other deities; providing space for the three worlds in his stomach, he shows all the actions to those who can or wish to see.

“Bisuruha” means Lotus and “BisuruhApta” means one who is intimate to Lotus, which means the Sun.

367.          ತ್ರಿಭುವನೈಕಾರಾಧ್ಯ ಲಕ್ಷ್ಮೀ-

                ಸುಭುಜಯುಗಳಾಲಿಂಗಿತಾಂಗ

                ಸ್ವಭು ಸುಖಾತ್ಮ ಸುವರ್ಣವರ್ಣ ಸುಪರ್ಣವರವಹನ|

                ಅಭಯದಾನಂತಾರ್ಕಶಶಿಸ-

                ನ್ನಿಭ ನಿರಂಜನ ನಿತ್ಯದಲಿ ತನ-

                ಗಭಿನಮಿಸುವರಿಗೀವ ಸರ್ವಾರ್ಥಗಳ ತಡೆಯದಲೆ||33||

                TribhuvanaikArAdhya lakShmee-

                subhujayugaLAlingitAnga

                swabhu sukhAtma suvarNavarNa suparNavaravahana| 

                AbhayadAnantArkashashisa-

                Sannibha niranjana nityadali tana-

                Gabhinamisuvarigeeva sarvArthagaLa taDeyadale||33||

SUMMARY: Worshipped most importantly from all the three worlds, one who has the body that is embraced by the supreme arms of Mahalakshmi, self-originated, personification of comfort; possessing gold complexion; possessor of Golden Eagle as his special vehicle; one who grants fearlessness; whose brightness is more than the brightness of infinite Suns and Moons; who has no blemishes, Lord Sri Hari, grants fulfillment of all desires to those who salute him every day.

The word ‘AnantArkashashisannibha’ means the brightness of Lord Hari is infinitely more than infinite Suns and infinite Moons, which, symbolically, states that Sri Hari shelters all the cults, even if they outwardly appear to be contradictory to worshipping him as the Supreme Lord.

As “AnantArkasannibha” he gives trouble to wicked people and as ‘Anantashashisannibha’, he bestows peace of mind and happiness to his devotees.

368.          ಕವಿಗಳಿಂದಲಿ ತಿಳಿದು ಪ್ರಾತಃ-

                ಸವನ ಮಾಧ್ಯಂದಿನವು ಸಾಯಂ-

                ಸವನಗಳ ವಸು ರುದ್ರ ಆದಿತ್ಯರೊಳು ರಾಜಿಸುವ|

                ಪವನನೊಳು ಕೃತಿಜಯಸುಮಾಯಾ-

                ಧವನ ಮೂರ್ತಿತ್ರಯವ ಚಿಂತಿಸಿ

                ದಿವಸವೆಂಬಾಹುತಿಗಳಿಂದರ್ಚಿಸುತ ಸುಖಿಸುತಿರು||34||

                KavigaLindali tiLidu prAtaha-

                Savanna mAdhyandinavu sAyam-

                savanagaLa vasu Rudra AdityaroLu rAjisuva|

                PavananoLu kRutijayasumAyA-

                Dhavana mUrtitrayava chintisi

                divasavembAhutigaLindarchisuta sukhisutiru||34||

SUMMARY: Learning about the Pratahsavana (cultural practices specified to be performed during morning), Maadhyamdinasavana (practices prescribed for noon/afternoon) and Sayamasavana (prescribed for evening) from the knowledgeable, thinking of three forms of Lord Hari called Pradyumna, the consort of Lakshmi in the form of Kruti, Sankarshana, the consort of Lakshmi in the form of Jaya and Vasudeva, consort of Lakshmi in the form of Maya, who are present in Vasu, Rudra and Aaditya and shimmer gleefully in Mukhyaprana, one should offer the days as sacred offerings and worship the Lord and be happy.

The life span of human beings is one hundred and sixteen years. These years are divided into three parts as Pratahsavana, Madhyandinasavana and Sayamsavana for which Vasus, Rudras and Adityas are favorite deities and in those deities, Lord Vayu exists and within Lord Vayu Lord Hari is present in three forms namely Pradyumna, Sankarshana and Vasudeva, respectively. The days or whatever one does during each day should be surrendered to the Lord as an offering and enjoy the life in that sense.                    

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 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 35, and 36 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 35 ಹಾಗೂ 36ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ವಿಮಲಮಲಯಜಾಂಭೋಬಿಂದುಭಿಶ್ಚರ್ಚಿತಾರ್ಚೋ

ನವಲಲಿತತುಲಸ್ಯಾ ಪುಷ್ಪರಾಜ್ಯಾssರ್ಚಯತ್ ಸಃ|

ಸ್ಥಲಜಜಲಜವಲ್ಲೀವೃಕ್ಷವೀರುತ್ಸಮಸ್ತ-

ಪ್ರಸವವಿಜಯಲಕ್ಷ್ಮ್ಯಾ ಮೂರ್ತಯೇವೇಂದಿರೇಶಮ್||35||

विमलमलयजाम्भॊभिन्दुभिश्चर्चितार्चॊ नवललिततुलस्या पुष्पराज्याssर्चयत् सः।

स्थलजजलजवल्लीवृक्षवीरुत्समस्तप्रसवविजयलक्ष्म्यामूर्तयॆवॆन्दिरॆशम्॥35॥

VimalamalayajAmbhObindubhishcharchitArchO

navalalitatulasyA puShparAjyA(ss)rchayat saha|

SThalajajalajavalleevrukShaveerutsamasta-

prasavavijayalakShymyA mUrtayEvEndirEsham||35||

SUMMARY: Sri Madhwacharyaru worshipped the Shalagrama and other statues with pure sandal paste; he offered fresh Tulsi (Basil) buds, heaps of flowers plucked from trees, creepers, on ground and in water and looked like an incarnation of Goddess Lakshmi. With such flowers and fresh Basil, Sri Madhwacharyaru worshipped Lord of Indira, Sri Hari.

In this stanza, the significance, inevitability to offer of Sandal paste, Basil and fresh flowers to the Lord as part of worship has been emphasised. Basil is symbolic of Goddess Tulasi and Mahalakshmi is the favourite Goddess of flowers.

In the word SThalajajalajavallee, the word “vallee” refers to creepers that grow upwards and Veerut refers to creepers that spread on the ground. Sthalajaha refers to a variety of Jasmine. JalajAha refers to lotus, lilly and other water-bound flowers. VrukshAha refers to flowers that grow on trees like Sampige and wo on.    

ಸ ದದದಧಿಕಬೋಧಃ ಷೋಡಶಾತ್ರೋಪಚಾರಾನ್

ವ್ಯರಹಯದಗುಣಾನ್ ದ್ವಾತ್ರಿಂಶದಾಗಃಪುರೋಗಾನ್|

ಅಗಣಿತಗುಣಮುಚ್ಚೈಸ್ತೋಷಯನ್ ಶಾರ್ಜ್ಞಪಾಣಿಂ

ಷಡಪಿ ಪರಮಭಕ್ತ್ಯಾsನೂಪಚಾರಾನ್ ದಿದೇಶ||36||

स दददधिकबॊधः षॊडशात्रॊपचारन् व्यरहयदगुणान् द्वात्रिंशदागःपुरॊगान्।

अगणितगुणमुच्चैस्तॊषयन् शार्ज्ञ्नपाणिं षडपि परमभक्त्याsनूपचारान् दिदॆश॥36॥

Sa dadadadhikabOdhaha ShODashAtrOpachArAn

vyarahayadaguNAn dwAtrimshadAhahapurOgAn|

AgaNitaguNamuchchaistOShayan shArngapANim

ShaDapi paramabhaktyA(s)noopachArAn didEsha||36||

SUMMARY: Impressing Sharngapani Sri Hari, the only comprehensive Lord of infinite good qualities (Anantakalyanagunaparipoorna) by offering Shodasha or sixteen types of offerings during the worship, Sri Madhwacharyaru discarded thirty-two types of sins; he also offered six forbidden offerings (Anoopachara).

ShODashOpachara refers to Arghya, paadya, Aachamaneeyadi sixteen offerings, including Naivedya, Uttara Neerajana and Shankha Bhramana. These Shodashopachara means, Arghya, Paadya, Aachamaneeya, Madhuparka, punarAchamaneeya, snAna, Vastra, bhUShana, yajnOpaveeta, Aasana, Gandha, PuShpa, Dhoopa, deepa, naivedya and Namaskara.

Aagaha means sins and AguNAha refer to defects. Thinking of something else while offering worship is included in AguNAha.

The thirty-two sins refer to worshipping after eating food, without brushing the teeth, worshipping after having physical contact with wife on forbidden days, worshipping without having bath after seeing a dead body, gettig up to attend nature’s calls in the midst of worship, wearing black clothes, consuming forbidden food, getting furious during worship, offering forbidden flowers, worshipping after touching dog/s, and so on which has been explained in Varaha Purana.

The six anoopacharas or insane offerings. It is further elaborated in Bhava Prakashike as follows:

MukhavAsashcha tAmboolam darpaNam ChatrachAmarE|

PaadukE chEti vijnEyA upachArAha parE budhaihi|| Iti ShadanoopachArAha||

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

426.     ಏಳುವಿಧ ಅನ್ನಪ್ರಕರಣವ

            ಕೇಳಿ ಕೋವಿದರಾಸ್ಯದಿಂದಲಿ

            ಆಲಸವ ಮಾಡದಲೆ ಅನಿರುದ್ಧಾದಿ ರೂಪಗಳ|

            ಕಾಲಕಾಲದಿ ನೆನೆದು ಪೂಜಿಸು

            ಸ್ಥೂಲಮತಿಗಳಿಗಿದನು ಪೇಳದೆ

            ಶ್ರೀಲಕುಮಿವಲ್ಲಭನೆ ಅನ್ನಾದನ್ನ ಅನ್ನದನು||14||

            YEluvidha annaprakaraNava

            kELi kOvidarAsyadindali

            Aalasava mAdadale anirudDhAdi rUpagaLa|

            KAlakAladi nenedu pUjisu

            sthUlamatigaLigidanu pELade

            Shreelakumivallabhane annAdanna annadanu||14||

SUMMARY: Hear from the face of the Knowledgeable or the Learned (Jnanis) the details related to seven types of rice (food) and worship the Lord, remembering him every now and then. Do not divulge this to dull headed persons; Sri Lakshmipati (Husband of Goddess Lakshmi) Narayana eats rice and hence he is called as Annada. He is Anna or rice or food as Anna is one of his names and he is Annada, one who gives Anna to every being.

The details of seven types of Rice or what is called as SaptAnna PrakaraNa are given in BruhadAraNyakOpanishat. A wonderful explanation related to this Saptaanna has been rendered by Sri Madhwacharyaru in his Bhashya or explanatory notes. According to that explanatory notes, Sri Hari created seven types of rice known as Manas or mind, VAk or speech, Prana or Lifebreath, Anna or rice, Bali or prey, Homa or sacrifice and Goksheera or the cow milk. Of them, he has kept Mind, Speech and Lifebreath or the sensory organs by himself. This is the reason why it is said that if a person surrenders these three types of rice to Him, he will accept them as Mahanaivedya and blesses the devotee. The fourth type of rice is the food that is consumed by all the animals. That is reserved for deities to consume. Therefore, if a person does not offer that fourth type of rice to deities but consumes it himself, then it is one of the most heinous sins, which is equal to stealing Devaswa and Brahmaswa or stealing the food reserved for deities and Brahma. Animal sacrifice and performance of Homa or sacrifices amounts to providing food to deities. Milk is the food of animals. This is the reason why the animals grow on the milk fed by their mothers. The seventh type is Goksheera or cows’ milk, which is the food all other beings. Anyone worshipping Sri Hari with the knowledge of this explanation, will never suffer from dearth of rice or food.   

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 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 33 and 34 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 33 ಹಾಗೂ 34ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಅವಿದಿತರಸಭೇದಂ ಶೀತಲಂ ಲಘ್ವಗಂಧಂ

ವಿಮಲಮಮಲಪಾಣಿಃ ಪಾಣಿಜೈರಪ್ರವಿಷ್ಟಮ್|

ವದನಪವನಭೀತ್ಯಾ ಪಾರ್ಶ್ವತೋ ಬಿಭ್ರದಗ್ರ್ಯಂ

ಕಮಥ ಕರಕಪೂರ್ಣಂ ಸಂಯಮೀಹಾನಿನಾಯ||33||

अविदितरसभॆदं शीतलं लघ्वगन्धं विमलममलपाणिः पाणिजैरप्रविष्टम्।

वदनपवनभीत्या पार्श्वतॊ बिभ्रदग्र्यं कमथ करकपूर्णं संयमीहानिनाय॥33॥

AviditarasabhEdam sheetalam laghwagandham

vimalamamalapANihi pANijairapraviShTam|

VadanapavanabheetyA pArshwatO bibhradagryam

kamatha karakapUrNam samyameehAninAya||33||

SUMMARY: At that time, a young woman with clean palms, came there holding a Kamandal filled with pure, cool water in which no face had been seen, was soft; was without any sort of smell; she had not tasted that water; she was standing in acorner, hesitant and with a sense of fear that her breath might touch the water surface.

This shloka explains how the water to be used for Agryodaka and anointment should brought. Agryam kam means Agryodaka or primary water. It is called primary water because the water will be used solely for anointment. The water to be used for anointment should clear, cool, pure and without any smell or taste. It is very important that in the water being carried for the anointment, no face should be reflected. No one should peep into that water. Nails should not be dipped into that water. Even human breath should not touch that water.

Bhavaprakashika puts it thus:

 Agandhamadyaktarasam sheetalam cha truShApaham|

AchCham laGhu cha pathyam cha tOyam guNavaduchyatE||

अगन्धमव्यक्तरसं शीतलं च तृषापहम्।

अच्छं लघु च पथ्यं च तॊयं गुणवदुच्यतॆ॥     

‘Kam’ means water; ‘Karaka’ means Kalash; Panija means nail.

ವಿಹಸಿತಬಿಸಭಂಗಶ್ರೀಪ್ರಕರ್ಷಂ ಸಿತಿಮ್ನಾ

ಜಲಜಮಮೃತಪೂರೈಃ ಪೂರಯಾಮಾಸ ರಮ್ಯಮ್|

ಸಮಯಗುಣವಿಶೇಷಾಲೋಚಕೈರ್ಲಾಲನೀಯಃ

ಸುಸುರಭಿಸುಮನೋಭಿಃ ಸ ಸ್ಫುಟಂ ಗೌರಪಕ್ಷಃ||34||

विहसितबिसभंगश्रीप्रकर्षं सितिम्ना जलजममृतपूरैः पूरयामास रम्यम्।

समयगुणविशॆषालॊचकैर्लालनीयः सुसुरभिसुमनॊभिः स स्फुटं गौरपक्षः॥34॥

VihasitabisabhangashreeprakarSham sitimnA

jalajamamrutapUraihi pUrayAmAsa ramyam|

SamayaguNavishEShAlOchakairlAlaneeyaha

susurabhishumnObhihi sa sphuTam gaurapakShaha||34||

SUMMARY: The Shuklapaksha or the fortnight during which the appearance of Moon steadily increases till the Full Moon Day or the Paurnami, is praised by the astrologers, who know the speciality of Shukla and Krishna pakshas; with its purity, the Shuklapaksha shines so much that the Moon during Shuklapaksha looks as though he is jeering at the otherwise super-radiant Lotus; the Moon is adorned by deities with scars that are like elixir, by offering most fragrant flowers; Similarly, Sri Madhwacharyaru, who is highly respected and loved by deities as he is entirely reliant on the pure spiritual philosophy (Vaishnava theosophy), who could critically evaluate the superiority of the pure spiritual philosophy vis-a-visa other schools of spiritual thought; he (Sri Madhwacharyaru) filled the holy conch with most fragrant flowers which could make fun of the extraordinary brilliance and brightness of Holy Lotus because of its purity.

In this shloka, the traditional practice of worshipping the Kalash and conch has been explained.

‘Susurabhi sumanObhihi’ means with flowers that are distinctly fragrant.

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

CANTO 14 (Jeevana Prakriya Sandhi)

424.     ಅನ್ನನೆನಿಸುವ ನೃಪಶುಗಳಿಗೆ ಹಿ-

            ರಣ್ಯಗರ್ಭಾಂಡದೊಳು ಸಂತತ

            ತನ್ನನೀ ಪರಿಯಿಂದುಪಾಸನೆಗೈವ ಭಕ್ತರನ|

            ಬನ್ನ ಬಡಿಸದೆ ಭವಸಮುದ್ರ ಮ-

            ಹೋನ್ನತಿಯ ದಾಟಿಸಿ ಚತುರ್ವಿಧ

            ಅನ್ನಮಯ ಆತ್ಮಪ್ರದರ್ಶನ ಸುಖವನೀವ ಹರಿ||12||

            Annanenisuva nrupashugaLige hi-

            raNyagarbhAnDadoLu santata

            tannanee pariyindupAsanegaiva bhaktarana|

            banna baDisade bhavasamudra ma-

            hOnnatiya dATisi chaturvidha

            annamaya Atmapradarshana sukhavaneeva Hari||12||

SUMMARY: Sri Hari, himself an advertisement for four types of Anna or rice (food in general), is indeed the Rice for humans aas well as animals; he does not trouble his devotees, who worship with this sense of submission in the entire world; he would also drive across this vast ocean of worldly or family life and will provide the comfort of his Darshan to such devotees.

The Havis or ghee that is offered to deities in sacrifices should be offered by pronouncing “SwAhA”; the offerings to ancesotrs or deceased parents and grandparents should be done by pronouncing “SwadhA”. It is given in Bhagavata (4/1/48, 49, 61, 63) that SwAhA and SwadhA are the daughters of Daksha and Prasooti. SwAhA is the wife of Agni, the fire God and SwadhA is the wife of Pitru Devatas or ancestors.

SwAhA and SwadhA are two forms of the Almighty within the forms of Vasudeva and Sankarshana. For human beings, the Lord provides rice through his Pradyumna form while for animals, he provides rice in the form of grass and other things through his Aniruddha form.

It should also be understood that Swaha and Swadha are both names of Sri Hari. Swaha means one who consumes whatever belongs to himself and Swadha means one who is shelter for himself.  

425.     ಮನವಚನಕಾಯಗಳ ದೆಸೆಯಿಂ-

            ದನುದಿನದಿ ಬಿಡವಾಚರಿಸುತಿ-

            ಪ್ಪನುಚಿತೋಚಿತಕರ್ಮಗಳ ಸದ್ಭಕ್ತಿ ಪೂರ್ವಕದಿ|

            ಅನಿಲದೇವನೊಳಿಪ್ಪ ನಾರಾ-

ಯಣಗಿದನ್ನವು ಎಂದು ಕೃಷ್ಣಾ-

ರ್ಪಣವೆನುತ ಕೊಡೆ ಸ್ವೀಕರಿಸಿ ಸಂತೈಪ ಕರುಣಾಳು||13||

            ManavachanakAyagaLa deseyin-

            danudinadi biDadAcharisuti-

            ppanuchitOchitakarmagaLa sadbhakti poorvakadi|

            AniladEvanoLippa nArA-

            yaNagidannavu yendu kriShNA-

            rpaNavenuta koDe sweekarisi santaipa karuNALu||13||

SUMMARY: We commit appropriate and inappropriate or sane and insane acts every day through Manas or mind, VAk or speech and Shareera or body; submission of all types of acts to Sri Narayahna, the intrinsic deity in Lord Sri Vayu, as Anna or rice or Naivedya, by pronouncing “Sri Krishnarpanamastu”, will please that kindest Lord as he receives them and protects us.

KAyEna vAchA manasEndriyairvA budDhyAnmanA vA

anushruswabhAvam karOmi yadyat sakalam parasmai

tasmai SreemannArAyaNAyEti samarpayAmi||

This is the Shloka everyone is supposed to chant at the end of all rituals and acts and so on. Another Shloka that conveys the same submission is as follows:  

{ಅಪರಾಧಸಹಸ್ರಾಣಿ ಕ್ರಿಯಂತೇsರ್ನಿಶಂ ಮಯಾ|

ತಾನಿ ಸರ್ವಾಣಿ ಮೇ ದೇವ ಕ್ಷಮಸ್ವ ಪುರುಷೋತ್ತಮ||}

AparAdhasahasrANi kriyantE(s)harnisham mayA|

TAni sarvANi mE Deva kShamaswa PuruShOttama||

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