SRI HARIKATHAMRITA SARA - MANGALACHARANA SANDHI

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

     

Sri Mahalakshmi Stotra - ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿ ಸ್ತೋತ್ರ

(This is one of the rarest descriptions of Goddess Lakshmi in Kannada. Please read, comment and share, besides reciting it at your convenience. SDN)

ಜಗದುದರನತಿವಿಮಲಗುಣರೂ-

ಪಗಳನಾಲೋಚನದಿ ಭಾರತ-

ನಿಗಮತತಿಗಳತಿಕ್ರಮಿಸಿ ಕ್ರೀಯಾವಿಶೇಷಗಳ|

ಬಗಬಗೆಯ ನೂತನವ ಕಾಣುತ

ಮಿಗೆ ಹರುಷದಿಂ ಪೊಗಳಿ ಹಿಗ್ಗುವ

ತ್ರಿಗುಣಮಾನಿ ಮಹಾಲಕುಮಿ ಸಂತಸಲನುದಿನವು||2||

(Transliteration)

JagadudaranativimalaguNarU

-pagaLanAlOchanadi BhArata-

nigamatatigaLanatikramisi kreeyAvishEShagaLa|

Bagebageya nUtanava kANuta

Mige haruShadim pogaLi higguva

TriguNamAni mahAlakumi santaisalanudinavu||2||

SUMMARY:

May Goddess Mahalakshmi, who is the manifestation and embodiment of three qualities or characters, keeps happily praising the purest qualities, forms, vivid and varied actions and reactions of Lord Sri Hari, the womb of entire Universe, whose thoughts are beyond Mahabharata and Vedas and who eternally sees freshness in Lord Hari every now and then, console us, for all times to come.

COMMENTARY

As stated in Dwadasha Stotra “Udaram chintyameeshasya tanutvE(s)pyaKhilamBharam”, Sri Hari bears the entire universe in his stomach; he is without demerits or drawbacks; he is the complete and comprehensive embodiment of infinite qualities or attributes; his actions are infinite and beyond the parlance of common description. Sri Mahalakshmi is so brilliant and a great intellectual that she can perceive the attributes of Lord Hari that are not described or mentioned in Mahabharata or Vedas by merely thinking of the Lord. It is the greatness of Lord Hari that each time Mahalakshmi thinks of him or his activities they appear to be new and fresh.

Secondly, Sri Lakshmi, through her forms as Sri, Bhoo or Earth and Durga, is the proud manifestation and demonstration of three characters namely Satwa, Rajas and Tamasa. She is the eternal Goddess of even the inanimate universe or the inanimate part of the universe that existed before the creation of living and non-living beings.

The word or the address as “Mahalakshmi” has a great significance. She is not a mere Lakshmi, which may also refer to the elder Lakshmi, who is known as Alakshmi. Alakshmi signifies impoverishment and is the representative of negative attributes. Alakshmi was born before Sri Lakshmi, the Goddess of Wealth and consort of Lord Vishnu. Alakshmi is the consort of Kali.

This stanza is considered to be a special Stotra of Mahalakshmi. Recitation of this stanza is highly meritorious and auspicious, especially when it is recited alongside the Lakshmi Stotra given in the last Sandhi or Canto.  

(The next stanza is in praise of Lord Brahma. SDN)

SRI VADIRAJA'S TEERTHA PRABANDHA

MANGALACHARANA SHLOKA – II

ಹರಿಕ್ಷೀರಾಂಬುಧೇಃ ಸ್ವೈರಂ ಭವಘರ್ಮರಿಪೋರ್ಮನಃ|

ವಿಹರಾಹರಹಶ್ಚಿತ್ರಚಾರಿತ್ರಚತುರೋರ್ಮಿಷು||

HarikSheerAmbuDhEhe swairam BhavaGharmaripOrmanaha|

ViharAharahashchitrachAritrachaturOrmiShu||1||

Sri Vadirajaru has in this Mangalacharana Shloka advised that the mind of all the devotees of Lord Vishnu should always ‘romantically roaming about’ in Sri Hari. If someone stays in the sea for too long, the body may be infected or spoiled. But, however long a person may swim in the ocean of hearing or reading the stories of Lord Hari, nothing negative happens to the body or mind. On the contrary, the devotee will become awakened; will acquire proper meaning of holy texts and will become more knowledgeable. The happiness that accrues through meditation, through hearing or studying holy texts and other spirituous activities keeps on increasing and finally elevates the body towards bliss. Moreover, the stories of Lord Hari are unlimited. There is no difference or discrepancy between the sea and its waves. Similarly, there is no difference between Sri Hari and his actions comprising creation, preservation and destruction. That is why, Sri Vadirajaru has in this Shloka called the history of Hari as the waves of an ocean.

Another aspect of romancing with the devotion for Hari is that one cannot swim in a sea incessantly for a very long time. On the contrary, it is desirable that a person swims in the ocean of the stories of Lord Hari without any barrier. The word “smriti” is explained thus in the Smriti as

“ಸ್ಮರ್ತವ್ಯಂ ಸತತಂ ವಿಷ್ಣುಃ ವಿಸ್ಮರ್ತವ್ಯೋ ನ ಜಾತುಚಿತ್|”

“Smartavyam satatam VishNuhu vismartavyO na jAtuchit|’

This means: the name of Vishnu should always be remembered. One should never forget Lord Hari.

Sri Vadirajaru has said that the subject matter of this work “Teerthaprabandha” is nothing but the exciting and excellent stories of Lord Hari. The merit or advantage that one experiences from hearing the stories of Sri Hari is “Moksha” or salvation. In one way, the meditation, chanting, recitation, hearing or studying the stories of Hari purify the heart and mind. In the other way, these acts act like mace and sword that slain the desires, the sins, insane feelings etc. This effect is not on the mind but the person. This is indicated by the word “Vihara” in this stanza.

Since the Ocean is the Lord of all Teerthas or holy waters or pilgrim centres and since Lord Hari is the Lord of all Oceans, Sri Vadirajaru has cleverly proved that Lord Hari is the Lord of all Teerthas. That is why visiting holy places takes the devotee closer to the Lord.

(In the next episode, Lord Vadirajaru offers prayer to Lord Hayagreeva. Please read, comment and share. SDN)          

SRI RAGHAVENDERA SWAMY'S SRI RAMACHARITRYA MANJARI

Parashurama displays divinity

(Story of Parashurama has been continued here. Please read, comment and shared. SDN)

Once, Renuka Devi, wife of Jamadagni Rishi and mother of Parashurama, went Ganga River to fetch water. At that moment, Gandharva King Chitraratha was having fun with some women in the Ganga waters. Due to divine will, she looked at Chitraratha with a desire. It was purely momentary and she immediately took control of the mind. She collected the water and returned to the hermitage. Sage Jamadagni noticed that she had been slightly delayed and after looking at her face, he could also thoroughly perceive what had transpired in her mind on the banks of Ganga. He summoned his children one after the other and ordered each of them to immediately kill their mother Renuka Devi. Finally, he summoned Parashurama and told him: “Kill your mother who has committed mental debauchery and your elder brothers for disobeying me.”

Parashurama decided to relieve his mother and brothers from the sin they had committed. Later, he would also expose to the universe the power of penance of his father Jamadagni. By killing his mother and brothers, he removed the stigma of sin they had inadvertently attracted. Jamadagni was very much pleased with the act of Parashurama and offered to bestow a boon on Lord Parashurama. In response, Parashurama said “Let all those dead come alive instantly. Further, they should not remember that I had killed them.” Jamadagni granted the boons. Parashurama showed to the world the mystic power that his father Jamadagni had secured through penance.  

Another exposition

All the children of Kartaveeryarjuna were keen on taking revenge on Parashurama for killing their father. But they had no courage to confront him. They went to the hermitage after ensuring that Lord Parashurama was not there. They assassinated sage Jamadagni, who was doing penance, and fled the scene silently. Hearing his mother Renuka Devi crying aloud, Parashurama rushed into the Ashram. He gathered the details of what had just happened from his mother.  Treating that as a reason, he made up his mind to kill all those demons who had taken birth in different Kshatriya dynasties. He launched this schem

e by killing the sons of Kartaveeryarjuna, who had lost their sanity and Tejas after committing Brahma Hatya by killing Jamadagni.  He circumambulated the entire Earth 21 times. He massacred the bad elements or cruel or wicked Kshatriyas again and again. He created nine large ponds with the blood of those killed by him at a place called Syamantapanchaka. He placed their severed head on the body of his father. Because of his divine and mystic power and kindness, all those deceased were instantly reborn.
As Lord Parashurama is an incarnation of Lord Hari, there is no question of him committing a sin or attracting negative energy. Lord Parashurama is beyond the attributes. Still, with the sole intention of making human beings understand the tenets of life, he decided to perform many Yajnas as a symbol of repentance.  Through these Yajnas, he worshipped himself as he is the recipient of everything that is offered during the Yajna. In the end, in the holy waters of Saraswati River, he took Avabhruta bath. This Lord Parashurama and Jamadagni will become two separate incarnations to be among the Sapta Rishisin the next Manvantara. The duo will propagate the knowledge of Vedas and other Shastras. This Parashurama will then go to Mahendrachala and pretend to be doing penance till the end of the present Manvantara.          

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 25 AND 26

(Sri Achyutapreksha asks Sri Poornaprajnaru to write a new Bhashya to Brahmasutras. Please read, comment and share. To access the entire series, please visit: 

ಲೀಲಾವಿವಾದೇ ಗುರುಣಾ ಜಗದ್ಗುರೋಃ ಪ್ರಸಂತಸ್ತತ್ರ ಚ ತಾದೃಶೇ ಸತಿ|

ಸೂತ್ರಾರ್ಥವಿಚ್ಚೇತ್ ಕುರು ಭಾಷ್ಯಮಂಜಸೇತ್ಯಾಕ್ಷೇಪಪೂರ್ವಂ ಗುರುರಭ್ಯಧಾದಿಮಂ||25||

LeelAvivAdE guruNA jagadgurOho prasantastatra cha tAdrushE sati|

SUtrArThavichchEt kuru bhAShyamanjasEtyAkShEpapUrvam gururabhyaDhAdimam||25||

SUMMARY: Once, coincidentally, during a casual and informal debate between Jagadguru Sri Madhwacharya and his Guru Sri Achyutapreksharu, the latter told in an offensive tone to the former “If you know the correct interpretation of Brahmasutras, then you can as well bring out the Commentary on them.”

The word “AakShEpapUrvam” has been defined by Chalari as:

“AakShEpaha dhwanivishEShavyangyaha kOpavishEShaha|

DhwanivishEShENa uktapadyAlambatavAkyEna AakShEpO vyajyatE|

ಆಕ್ಷೇಪಃ ಧ್ವನಿವಿಶೇಷವ್ಯಂಗ್ಯಃ ಕೋಪವಿಶೇಷಃ| ಧ್ವನಿವಿಶೇಷೇಣ ಉಕ್ತಪದ್ಯಾಲಂಬಿತವಾಕ್ಯೇನ ಆಕ್ಷೇಪೋ ವ್ಯಜ್ಯತೇ|

“Offensive” or objectionable tone includes a sense of jeering, cajoling, anger and harrowing motive. These charecatristics are expressed by slightly changing the tone and deliverance.

This stanza indicates that Sri Achyutapreksha had faith and reverence for the Bhashya or the interpretations that were there for the Brahmasutras. He was so much mesmerized by the prevalent Bhashya that he could not entertain any thought of contradicting them. When he challenged Sri Madhwacharyaru to write a different Bhashya, Achyutapreksha thought that his disciple might not accept the challenge. Moreover, Sri Madhwacharya wanted the “order” to write a new treatise come from his Guru.    

ವಿಧಾನಮಾತ್ರಂ ತದುಪಾದದೇ ತದಾ ಪಯೋ(s)ಚ್ಛಂ ಪರಮಃ ಸ ಹಂಸರಾಟ್|

ತಲ್ಲೀನಮಾಕ್ಷೇಪಮುಪೈಕ್ಷತಾಫಲಂ ವಾರೀವ ಸಂತೋ ಹಿ ಗುಣಾಂಶತೋಷಿಣಃ||26||

ViDhAnamAtram tadupAdadE tadA payO(s)chCham sa hamsarAT|

TalleenamAkShEpamupaikShatAPhalam vAreeva santO hi guNAmshatOShiNaha||26||

SUMMARY: Like a mystic swan would leave aside the watery content and consume the pure milk, supreme swan-like emperor of sublime knowledge Sri Poornaprajna left out the “offensive” tone in which Achyutapreksha had “ordered” and took only the core instruction. Isn’t it common that the righteous are always delighted by the charm and character?  

SRI HARIKATHAMRITASARA

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಪ್ರಥಮ ಸಂಧಿ

SRI NARASIHMA STUTI – ಶ್ರೀ ನೃಸಿಂಹ ಸ್ತುತಿ

01.     SreeramaNikarakamalapUjitachArucharaNasarOja

BrahmasameeravANiPhaNeendraveendraBhavEndramuKhavinuta|

NeerajaBhavAnDOdayasThitikAraNane kaivalyadAyaka

NArasihmane namipe karuNipudemage mangaLava||1||

01. ²æà gÀªÀÄtÂPÀgÀPÀªÀÄ®¥ÀÆfvÀ ZÁgÀÄZÀgÀt¸ÀgÉÆÃd §æºÀä¸À«ÄÃgÀªÁtÂ¥sÀtÂÃAzÀæ¨sÀªÉÃAzÀæªÀÄÄR«£ÀÄvÀ|

¤ÃgÀd¨sÀªÁAqÉÆÃzÀAiÀĹÜwPÁgÀt£É PÉʪÀ®åzÁAiÀÄPÀ

£ÁgÀ¹AºÀ£É £À«Ä¥É PÀgÀÄtÂ¥ÀÄzɪÀÄUÉ ªÀÄAUÀ¼ÀªÀ||1||

COMMENTARY (CONTINUED) 

When Lord Hari is said to be worshipped by Mahalakshmi, it means He is “Akshara” and when He is said to be worshipped by Brahma and others, He is the Lord of “Ksharas” too. Akshara means beings that do not decay and Kshara means that which decays. Therefore, Lord Hari or Lord Narasihma is the Lord of both “Kshara” and “Akshara”`worlds. The word Nara means Man and Sihma is “great” or “super” and therefore Narasihma means Purushottama or Super and Most Special Human. It should be stated here that there is no word in English to justly state what is meant by “Uttama” in Sanskrit. Neither the word Super nor the word Human should be conceived in the ordinary sense. Here, the word “super” means infinite and above the precincts of Martyaloka or the world that is bound to become non-existent while Lord Hari alone remains.

When the Lord is said to be worshipped directly by Sri Lakshmi and worshipped through meditation, recitation or chanting by Brahma and others, it is clear statement that Sri Lakshmi is above Brahma and others in status. Further, if the lotus feet of Lord Hari are worshipped by Sri Lakshmi with her own hands, those lotus feet are ‘superior’ than those of Sri Lakshmi. The hands of Lakshmi have been addressed as “Karakamala” or the Lotus Hands and in addition to calling the feet of Lord Hari as Lotus Feet, an adjective has been used namely “Charu”, which means “charming”. This is indicative of the huge difference between Lord Hari and Goddess Lakshmi.

By mentioning Vayu after Brahma, the poet is clearly indicating the ‘different status’ of the two deities. The Vani should be conceived as both Goddess Saraswati and Bharati, the consorts of Brahma and Vayu, respectively. In Bhagavata, it has been clearly stated that when Lord Narasihma appeared, Lakshmi, Brahma and all other Gods, Goddesses and deities were doing meditation of his name with sublime devotion. There is no scope to disprove that Lord Narasihma is the Supreme Lord.

The expression “NeerajabhavAnDOdayasThitikAraNa” (ನೀರಜಭವಾಂಡೋದಯಸ್ಥಿತಿಕಾರಣ), where “Neera” means water and Neerajabhava means Jalajabhava or Kamalabhava, who is Lord Brahma and JalajaBhavAnDa means Brahmanda. “SthitikAraNa” means the Lord is the reason behind creation, preservation and destruction of this Brahmanda and beyond.

The word “Namipe” is an expression of surrender with total awareness, love and devotion. The word “KaruNipudu” signifies that the “Mangala” or welfare, pleasure etc., do not come without the grace and kindness of the Lord.

(In the next episode, explanation of Sri Mahalakshmi Stotra will begin, with the grace of Lord Hari, Guru and ancestors.SDN)      

 

SRI VADIRAJA VIRACHITA TEERTHA PRABANDHA

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 8

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

INTRODUCTION  

ಯಥಾ ದ್ರುಷ್ಟ್ಯಾ ಪ್ರಸನ್ನಃ ಸನ್ ರಾಜಾ ಬಂಧಾಪನೋಪಕೃತ್|

ಏವಂ ದೃಷ್ಟಃ ಸ ಭಗವಾನ್ ಕುರ್ಯಾದ್ಬಂಧವಿಭೇದನಮ್||

YaThA dRuShTyA  prasannaha san rAjA banDhAnOdakrut|

YEvam druShTaha sa BhagavAn kuryAdbanDhaviBhEdanam||

SUMMARY: When a king goes and sees a prisoner in his prison and is impressed with the good behaviour of the prisoner, he will order the release of that prisoner. Similarly, when a devotee offers prayers and does meditation, the impressed Lord will relieve the devotee from the cycles of birth and death and from the stranglehold of family or worldly life.

It is obvious that as the Dasavani states “sulaBhanO Hari…tannavavaranu bittagalanO”, Lord Hari is easily to be impressed. Meditation is the simplest way to appease the Lord. But, the devotion should be “unbiased, pure, unsuspicious and unfading”. This devotion of the highest order is imbibed only by learning the Greatness of the Lord. One should see the Lord in all his or her actions and speech.

India is a sacred land. Good deeds of every individual will attract infinite merits. But, the meditation, Bhajan, charity, austerities, oblations or even a casual visit to some of the most powerful holy places attracts inexplicable, most valuable and incomparable benefits. In the distant past, persons completing their studies for a specified number of years had to compulsorily spend at least a year on pilgrimage. It was only after this year-long pilgrimage that a person was considered eligible to enter Gruhastha Ashram or the family life. Even today, a spiritual person invariably undertakes pilgrimage at least once in lifetime.

Sri Madhwacharyaru visited Badari twice and even finally, he is believed to have gone to Badarikashram and is still living there. Sri Vadirajaru too undertook extensive pilgrimage across the country twice and explained the special significance of each place in the form of simple lyrics, which is known as “Teertha Prabandha”.

MANGALACHARANA SHLOKA

ಹರಿಕ್ಷೀರಾಂಬುಧೇಃ ಸ್ವೈರಂ ಭವಘರ್ಮರಿಪೋರ್ಮನಃ|

ವಿಹರಾಹರಹಶ್ಚಿತ್ರಚಾರಿತ್ರಚತುರೋರ್ಮಿಷು||

HarikSheerAmbuDhEhe swairam BhavaGharmaripOrmanaha|

ViharAharahashchitrachAritrachaturOrmiShu||1||

SUMMARY: “Like the waves and tides of the cosmic Ocean of Milk reduces the atmospheric heat, the knowledge of creation and other tasks being discharged by the Lord reduces the heat of the family life and yields salvation. Therefore, oh mind, please remember Hari,” Sri Vadirajaru tells his own mind.

Here, Sri Vadirajaru has clearly stated that the ‘tides in a ocean’ is one of the playful acts of Lord Hari. He does not get any pleasure out of it. The entire creation, however minute a part it may be, is eternally subservient to the Lord, whose sole concern is the “protection of the spirituous, virtuous, pious and righteous.  

(Please read, comment and share. SDN)   

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 22 TO 24

(Arrival of Madhyageha and his reaction after seeing Sri Madhwacharyaru is explained in these stanzas. Please read, comment and share. SDN)

Defeat of more scholars

ಬುಭುತ್ಸಯಾ ಮತ್ಸರವರ್ಜಿತಾನ್ ಜನಾನ್ ಸಮತ್ಸರಾನ್ ವಾ ವಿಜಿಗೀಷಯಾ(ss)ಗತಾನ್|

ಶ್ರುತಪ್ರವೀಣಾನತಿತಾರ್ಕಿಕಾನ್ಮುಹುರ್ಭಂಗ್ಯಾ(s)ನಯಾ ಭಂಗಮುಪಾನಿನಾಯ ಸಃ||22||

BuBhutsayA matsaravarjitAn janAn samatsarAn vA vijigeeShayA(ss)gatAn|

ShrutapraveeNAnatitArkikAnmuhurBhangyA(s)nayA BhangamupAninAya saha||22||

SUMMARY: Sri Madhwacharyaru defeated in debate those who confronted him with intent to clarify their doubts in philosophy and without jealousy, those ill-motivated, jealous people who were intent on vanquishing him, outstanding logicians and the virtuous experts in Shastras, in the same manner.

Some scholars were actually seeking clarifications on certain confusing subjects. Sri Madhwacharyaru was lending a cool ear to them and clarifying all the doubts. There were some “real” scholars, who were jealous over the growing popularity of Sri Madhwacharyaru and the new interpretation of the so-called established but misleading interpretations of the holy texts. This class of people were unaware of the authority that Sri Madhwacharyaru possessed over all the holy texts for he was an incarnation of Lord Vayu. Therefore, they had an illusion that they could easily defeat Sri Madhwacharyaru in the debate. They were bent upon insulting Sri Madhwacharyaru. They had ulterior intentions; their minds were corrupt and they were jealous of Sri Madhwacharyaru. There were some brilliant persons who were thorough in Logic. There were other people, who had a comprehensive knowledge of holy texts and wanted to ascertain whether their understanding of the texts was in the right track or not. Sri Madhwacharyaru could effectively silence all those people with aplomb.  

Arrival of Madhyageharu   

ಕದಾಚಿದೇನಂ ಪ್ರತಿಗಮ್ಯ ಸೌಮ್ಯಧೀಃ ಸ ಮಧ್ಯಗೇಹಾರ್ಯವರಃ ಪ್ರಸೇದಿವಾನ್

ಹೇತೋಃ ಕುತಶ್ಚಿದ್ವಿಮನೀಕೃತೋಪ್ಯ(s)ಹೋ ಗುಣಾಬ್ಧಿಲುಬ್ಧಃ ಸುಜನಃ ಪ್ರಸೀದತಿ||23||

KadAchidEnam pratigamya saumyaDheehi sa maDhyagEhAryavaraha prasEdivAn|

HEtOho kutashchidvimaneekrutO(s)pyahO guNAbdhilubdhaha sujanaha praseedati||23||

SUMMARY: Once, Sri Madhyageharu came to meet Sri Madhwacharyaru and he was very much delighted after meeting Sri Madhwacharyaru. Although for some unknown reasons Sri Madhyageharu was slightly upset, it is surprising that persons with a conviction to their inborn virtues stick to their values and commitments.

In this stanza, it appears that Sri Madhyageha had come to express his unhappiness and displeasure over Vasudeva becoming a saint. But, after seeing Sri Madhwacharyaru, his glory and divine conduct, he had no voice to speak out. On the contrary, he was fully satisfied and delighted.

It is common that righteous people often become victims of negative thoughts, passive views and insane acts. But they are temporary phases of an alert mind. They return to their own self quickly and understand the reality swiftly.

Madhyageharu feels contented

ತೇಜೋ(s)ಮೃತಂ ನಂದನಗಾತ್ರಪಾತ್ರಗಂ ನೇತ್ರಾಂಜಲಿಭ್ಯಾಮಪಿಬತ್ ಸದಾ(s)ವ್ಯಯಂ|

ವಿದ್ಯಾಸುಧಾಮ್ ಚಾಸ್ಯ ವಚೋಮಹಾಘಟೇ ಪೂರ್ಣಾಮಸೌ ಕರ್ಣಪುಟೇನ ಪಂಡಿತಂ||24||

TEjO(s)mrutam nandanagAtrapAtragam nEtrAnjaliBhyAmapibat sadA(s)vyayam|

VidyAsuDhAm chAsya vachOmahAGhaTE pUrNAmasau karNapuTEna panDitaha||24||

SUMMARY: Pandit Madhyageharu drank from the cup-like palms that were in the form of his eyes the undepleting and eternal elixir that had been filled in the utensil called the body of his son. He drank the elixir like knowledge that was brimming the utensil-like words of his son.  

The radiation around the body of Sri Madhwacharyaru and the vidity, depth and vivacity of his knowledge made Madhyageharu feel like having drunk the Elixir or Amrit. This stanza also indicates that the appearance, the physique of Sri Madhwacharya was itself Elixir. Both his shape and deed were nothing but Elixir or Amrit.