Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).  

BhUyObOdhastatO bhUyO vyAchakhyau bhAShyamadbhutam|

GrAmE grAmeeNasAmAnyE vasamstatrAmarAlayE||1||

ಭೂಯೋಬೋಧಸ್ತತೋ ಭೂಯೋ ವ್ಯಾಚಖ್ಯೌ ಭಾಷ್ಯಮದ್ಭುತಂ|

ಗ್ರಾಮೇ ಗ್ರಾಮೀಣಸಾಮಾನ್ಯೇ ವಸಂಸ್ತತ್ರಾಮರಾಲಯೇ||1||

SUMMARY: Later, Sri Poornaprajnaru started residing in “Amaralaya”, which was centrally located or a place where all the village people used to converge, and once again began discourse on his wonderful Brahmasutrabhashya.

This is said to refer to the Chaturmasya Vrat observed by Sri Madhwacharyaru at Vishnumangala, a village, when he once again explained his Brahmasutrabhashya, an authentic commentary on the Brahmasutras.

Amaralaya is said to be a temple and also a mis-spelt name of a village, which was actually known as Kudil or Koodlu. A reference to this fact comes in Bhava Prakashika as: AmarAlayasya “Kudil” ityapabhraShtabhAShA|grAmasyApi|. This place is said to be about one kilo metre away from Vishnumangala. Kudil is believed to be a name applicable to village as well as the temple.

The word “GrAmeeNasAmAnyE” can be understood as a common place where people from surrounding villages used to assemble.   

भूयॊबॊधस्ततॊ भूयॊ व्याचख्यौ भाष्यमद्भुतम्।

ग्रामॆ ग्रामीणसामान्यॆ वसंस्तत्रामरालयॆ॥1॥

ParapakSharathArUDham kharatarkamahAyudham|

TrivikramAryam sO(A)pashyat prativeeramivAgrataha||2||

ಪರಪಕ್ಷರಥಾರೂಢಂ ಖರತರ್ಕಮಹಾಯುಧಂ|

ತ್ರಿವಿಕ್ರಮಾರ್ಯಂ ಸೋsಪಶ್ಯತ್ ಪ್ರತಿವೀರಮಿವಾಗ್ರತಃ||2||

SUMMARY: Sri Madhwacharyaru in front of him Trivikrama Pandit, who appeared to be a rival seated in the Chariot of Mayavada, representing the opposition, beholding great weapons in form of sharp arguments and counter arguments.

Sri Trivikrama Pandit was one among the audiences who had assembled there to hear the discourse of Sri Madhwacharyaru.

Words like “Prativeera” are symbolically used to emphasise that he was a protagonist of all the antagonists. He was not a normal audience. The discourse of Sri Madhwacharyaru opened up a platform for Trivikrama Pandit to counter whatever Sri Madhwacharyaru was contending.   

परपक्षरथारूढं खरतर्कमहायुधम्।

त्रिविक्रमार्यं सॊsपश्यत् प्रतिवीरमिवाग्रतः॥2॥  

TadA tadAnanAmbhOjAdvruttOpanyAsabhAratee|

SEnA sEnAgrahA divyA shibhirAdiva niryayau||3||

ತದಾ ತದಾನನಾಂಭೋಜಾದ್ವೃತ್ತೋಪನ್ಯಾಸಭಾರತೀ|

ಸೇನಾ ಸೇನಾಗ್ರಹಾ ದಿವ್ಯಾ ಶಿಬಿರಾದಿವ ನಿರ್ಯಯೌ||3||

SUMMARY: Then, like the Divine Force dedicated to establish the Glory of the Lord marching out of the Army Camp, the Goddess of Discourse (Upanyasa = Discourse; Bharati = Wife of Lord Vayu), who was determined to establish the Supreme Greatness of Lord Vishnu, cascaded out of the lotus face of Sri Madhwacharyaru.

The series of lectures delivered by Sri Madhwaryaru have described here as an army dedicated or bent upon nullifying the rival force.

The Army of any king is always keen on achieving victory over the army of the enemy. Similarly, the words pronounced by Sri Madhwacharyaru during his discourse were like soldiers determined to destroy the counter arguments the opposite speaker/s were putting forth and the Army of words of Sri Madhwacharyaru was determined to establish the slemn truth that Lord Vishnu alone is the Purushottama, the highest, unmatched, impregnable Lord of the Universe.

The word “Divya” is used to describe the Army of the words of Sri Madhwacharyaru was like the Divine Army of Lord Narayana, which was earlier offered to Duryodhana. It was called Narayana Sena or the Army of Lord Narayana, which cannot be destroyed by any force in the Universe.   

तदा तदाननांभॊजाद्वृत्तॊपन्यासभारती।

सॆना सॆनाग्रहा दिव्या शिबिरादिव निर्ययौ॥3॥

NAnyatwarA nAtirayA na skhalantee nirantarA|

AnAnAvayavEtyEva daveeyObhihipratarkitA||4||

ನಾತ್ಯತ್ವರಾ ನಾತಿರಯಾ ನ ಸ್ಖಲಂತೀ ನಿರಂತರಾ|

ಅನಾನಾವಯವೇತ್ಯೇವ ದವೀಯೋಭಿಃ ಪ್ರತರ್ಕಿತಾ||4||

SUMMARY: For people standing at a distance, the discourse being delivered by Sri Madhwacharyaru, which was not very slow, not fast, sound or meanings that were not wavering and were uninterrupted, sounded like having no organs.

This stanza describes the quality of discourse, public appeal and the pleasing manner of his presentation. His delivery was free flowing, though it was not fast, nor slow nor disturbed. While common people could easily grasp what he was telling, the scholars were struggling to correlate and comprehend.

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