SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 14 to 15

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 14 to 15

Analyisis of the word “PruNeeyAt”\”ಪೃಣೀಯಾತ್” ಪದದ ವಿಶ್ಲೇಷಣೆ

ತಂ ಸ್ಫುಟಂ ಪ್ರಕಟಯನ್ ಸ ಪೃಣೀಯಾಚ್ಛಬ್ದಮೂಲಮವದತ್ ಪೃಣಧಾತುಮ್|

ತಂ ಜಿಗೀಷುಮಥ ವಿಪ್ರಮದಃ ಪ್ರೀಜ್‌ಧಾತುಮೇಷ ನಿಗದಂತಮುವಾಚ||14||

Tam sPhuTam prakaTayan sa pruNeeyAchChabdamUlamavadat pruNaDhAtum|

Tam jigeeShumaTha vipramadaha preeng nigadantamuvAcha||14|| 

SUMMARY: Explaining the meaning of Danasukta very clearly, Sri Madhwacharyaru said that PruN (DAnE) is the Dhatu or origin of the word “PruNeeyAt” in that Sukta. The overseas Pundit, who was waiting to win against Sri Madhwacharyaru, said that “Preeng preeNanE” is the Dhatu or origin of “PruNeeyAt”, which was clarified in the foregoing manner:

The hymn in Danasukta in Rig Veda in which “PruNeeyAt” is included is as follows:

PruNeeyAdinnAThamAnAya tavyAn drAGheeyAMsamanu pashyEta panThAm|

O hi vartantE raThyEva chakra(s)nyamanyamupa tiShThanta rAyaha||RV 10/117/5||

ಪೃಣೀಯಾದಿನ್ನಾಥಮಾನಾಯ ತವ್ಯಾನ್ ದ್ರಾಘೀಯಾಂಸಮನು ಪಶ್ಯೇಯ ಪಂಥಾಮ್|

ಓ ಹಿ ವರ್ತಂತೇ ರಥ್ಯೇವ ಚಕ್ರಾ(s)ನ್ಯಮನ್ಯಮುಪ ತಿಷ್ಠಂತ ರಾಯಃ|| RV 10/117/5||

The explanation presented by the Pundit for his line of reasoning, as cited in Bhava Prakashika is:

“PruNeeyAdinnAThamAnAya” iti pruNeeyAchChabdasya “PruNa dAnE” iti paripaThitam pruNaDhAtumavadat| NAThamAnAya yAchamAnAya| ‘Preeng preeNanE’ iti DhAtum parO(s)vadat||

‘ಪೃಣೀಯಾದಿನ್ನಾಥಮಾನಾಯ’ ಇತಿ ಪೃಣೀಯಾಚ್ಛಬ್ದಸ್ಯ ’ಪೃಣ ದಾನೇ’ ಇತಿ ಪರಿಪಠಿತಂ ಪೃಣಧಾತುಮವದತ್| ನಾಥಮಾನಾಯ ಯಾಚಮಾನಾಯ| ’ಪ್ರೀಜ್ಞ್ ಪ್ರೇಣನೇ’ ಇತಿ ಧಾತುಂ ಪರೋ(s)ವದತ್

||    

Poornaprajnaru replies to scholars/ಪೂರ್ಣಪ್ರಜ್ಞರು ಪಂಡಿತರಿಗೆ ಉತ್ತರಿಸಿದುದು

ಪ್ರಾದಿಭೇದಮವಿದನ್ ಗಣಯ ತ್ವಂ ಮೂಢ ಪಾಂಸುಷು ಲಿಖನ್ ಲಿಪಿಸಂಘಮ್|

ಭರ್ತ್ಸಯನ್ನಿತಿ ಜಹಾಸ ಸುಹಾಸೋ ಮತ್ಸರಾಕುಲಧಿಯೋ ಜಡಯನ್ ಸಃ||15||

PrAdiBhEdamavidan gaNaya twam mUDha pAmuShu liKhan lipisanGham|

Bhartsayanniti jahAsa suhAsO matsarAkulaDhiyO jaDayan saha||15||

SUMMARY: Sri Madhwacharyaru said “Oh fool, as you are unaware of the difference among ‘pra’, ‘pri’, ‘pru’ and other forms, you better educate yourself by writing those forms on clay again and again and shut themouths of those envying Pundits with a smile.

The sequence of forms is as follows: “pra, pri, pru, prU” etc., which was reminded to him. By smiling at other Pundits in the assemblage, Sri Madhwacharyaru meant to indicate that their trick to demean him had failed.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Kindness of Sri Hari/ಶ್ರೀ ಹರಿಯ ಕಾರುಣ್ಯ

ಶ್ರುತಿತತಿಗಳಭಿಮಾನಿ ಲಕುಮೀ-

ಸ್ತುತಿಗಳಿಗೆ ಗೋಚರಿಸದಪ್ರತಿ-

ಹತ ಮಹೈಶ್ವರ್ಯಾದ್ಯಖಿಳಸದ್ಗುಣಗಣಾಂಭೋಧಿ|

ಪ್ರತಿದಿವಸ ತನ್ನಂಘ್ರಿಸೇವಾ-

ರತಮಹಾತ್ಮರು ಮಾಡುತಿಹ ಸಂ-

ಸ್ತುತಿಗೆ ವಶನಾಗುವನಿವನ ಕಾರುಣ್ಯಕೇನೆಂಬೆ||3||

ShrutitatigaLaBhimAni lakumee-

stutigaLige gOcharisadaprati-

hata mahaishwaryAdyaKhiLasadguNagaNAmBhODhi|

Pratidivasa tannanGhrisEvA_

ratamahAtmaru mADutiha sam_

stutige vashanAguvavanivana kAruNyakEnembe||3||

SUMMARY: Lord Sri Hari does not appear in person to those who chant in praise of Goddess Lakshmi, who is the persona of all Shrutis; He is like the great ocean of all good attributes such as the inifinite, unhindered wealth and others; He gets seized by those Mahatmas who chant in praise of him every day; what can anyone say for his kindness?

Attributes of Lord Hari are so infinite that they are not exhausted even if Goddess Lakshmi chants them continuously. Still, he surrenders to ordinary people, when they chant in praise of him. He is easily accessible with pure devotion and not accessible without devotion.

ಮನವಚನಕತಿದೂರ ನೆನೆವರ-

ನನುಸರಿಸಿ ತಿರುಗುವನು ಜಾಹ್ನವಿ-

ಜನಕ ಜನರೊಳಗಿದ್ದು ಜನಿಸುವ ಜಗದುದರ ತಾನು|

ಘನಮಹಿಮ್ ಗಾಂಗೇಯನುತ ಗಾ-

ಯನವ ಕೇಳುತ ಗಗನಚರವಾ-

ಹನ ದಿವೌಕಸರೊಡನೆ ಚರಿಸುವ ಮನೆಮನೆಗಳಲ್ಲಿ||4||

ManavachanakatidUra nenevara-

Nanusarisi tiruguvanu jAhnavi-

Janaka janarOLagiddu janisuva jagadudara tAnu|

Ghanamahima GAngEyanuta gA-

Yanava kELuta gaganacharavA-

hana divaukasaroDane charisuva manemanegaLalli||4||

SUMMARY: Lord Sri Hari shall not manifest for mind and speech; but, he follows incessantly from behind those who just remember him; being the originator of Ganga River and the one who is wearing entire universe in his belly, He lives among common people and takes birth among humans; He, who was offered prayers by Bheeshma, the son of Ganga, and is incomparably great, enjoys listening to the songs sung by devotees in his praise and riding on his Garuda, the golden eagle, along with other deities, he keeps travelling through the houses of his devotees.

The significance of devotion and the ease with which Lord Hari can be accessed through pure prayer has been finely described in this stanza. He is a commoner among the commons but not accessible with fake words, fake flattery and fake pomp or glory.

The incident of Bheeshma referred in this stanza is a wonderful pointer. It may be recalled that prior to the Kurukshetra war, Lord Krishna promises Duryodhana that he would not wear any weapon during the entire battle. When this information was passed on to Bheeshma, the latter declares that he would certainly make the Lord behold his weapon and break his own words. On one occasion, Bheeshma’s assassination, onslaught and fierce war was so horrible that Lord Krishna jumps out of the chariot, beholding his Disc, Sudarshana. It was not for any other reason but because the Lord did not want his devotee to be defamed for not keeping his words, even if it were to be at the cost of the Lord himself breaching his own words. This is one of the most heartening, thrilling and highly valuable instances where the Lord shows to the universe that He cares the most for his devotees at all times.

“ManemanegaLalli” means in each and every house, literally. But, this has to be understood as in each and every being and in all places.

In this stanza, Sri Vijayadasaru has shown to the literary world how simple words in the vernacular can be employed to great effect.

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SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 19 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 19

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”

SRI CHINTAMANI NARASIHMA/ಶ್ರೀ ಚಿಂತಾಮಣಿ ನರಸಿಂಹ ಭೂನ್ಯಸ್ತವಾಮಾಂಕಗವಾಮಪಾಣಿ-

ಮುತ್ ಕ್ಷಿಪ್ತದಕ್ಷೋರುಗತಾನ್ಯಹಸ್ತಮ್|

ಚಕ್ರಾಯುಧಂ ನೇತ್ರವತೀತಟಸ್ಥಂ

ಚಿಂತಾಮಣಿಂ ಶ್ರೀ ನರಸಿಂಹಮೀಡೇ||30||

BhUnyastavAmAnkagavAmapANi-

Mut kShiptadakShOrugatAnyahastam|

ChakrAyuDham nEtravateetaTasTham

ChintAmaNim Sri NarasihmameeDE||30||

SUMMARY: I devoutly remember Sri Narasihma of Chintamani on the banks of Netravati; He has laid his left hand on left thigh on earth, right hand lifted on the right thigh and is beholding his weapon Divine Disc Sudarshana.     

Additional information: It is mentioned in Gayapada Kshetra Mahatmya that at Gayapada, which is presently known as Uppinangadi, the two holy rivers of Netravati and Kumaradhara join. This place is popularly called as Dakshina Kashi or the Kashi of South India. Here, Sri Sahasralingeshwara is with Lord Narasihma. From Uppinangadi to the last Shiva temple, there are several shrines dedicated to Lord Shiva and in the last temple, Lord Shiva in the form of Linga is seen with Lord Narasihma.

According to Skanda Purana, once about 64,000 women called as Sihmanane and Khalayoginis were tormenting Lord Shiva. At Uppinangadi, Lord Narasihma emerged from the nether world and saved Lord Shiva from those women. Later, Lord Narasihma dissolved into the Linga form. A sage named Shandilyamuni, who was living in Anantadi, worshipped Lord Narasihma in the form of Saligrama and was blessed by the Lord, who appeared in front of the sage and blessed him. Later, Veerabahu, who was the king of Mangalapura or the present Mangaluru, had cut his shoulder as a token of repentance and came to be known as “Kanakabahu”. He constructed a temple for Lord Narasihma and organized car festivals. Impressed with his devotion, Lord Narasihma revived his shoulder.

ಉದ್ಗತ್ಯ ಪಾತಾಲತಲಾತ್ ಕರಸ್ಥ-

ಚಕ್ರೇಣ ಚಕ್ರಮ್ ಖಲಯೋಗಿನೀನಾಮ್|

ನಿಹತ್ಯ ಗೌರೀವರಕಾಮದೋ(s)ಭೂತ್

ಉನ್ನಮ್ರಕರ್ಣೋ ನರಸಿಂಹ ಏಷಃ||31||

Udgatya pAtAlatalAt karasTha-

ChakrENa chakram KhalayOgineenAm|

Nihatya gaureevarakAdO(s)BhUt

UnnamrakarNO Narasihma yEShaha||31||

SUMMARY: Emerging from the nether world (Patala Loka), this Lord Narasihma, whose ears are straitened, destroyed the cluster of spirits called Khalayoginis with the divine disc Sudarshana he was beholding in his hand, graced Lord Shiva, the consort of Gauri Devi.

Additional info: Uppinangadi is located between Hassan and Mangaluru. From Uppinangadi, Lord Chintamani Narasihma pilgrim is located at about seven miles towards the west. A shrine called KaDEshwAlya or the last temple of Lord Shiva is also in this place, according to sources.

It is said that Sri Vadirajaru sailed on a banana leaf in the flood waters of the river since there were many temples of Shiva on the river side. Outside the temple, an idol of Lord Vayu on the right side and an idol of Bhutarajaru, both consecrated by Sri Vadirajaru, are present. Behind the temple, there is a grassland, presently a paddy field, called Bakyaru, where the horse stead of Kanakabahu was existing. In this temple, only seers are allowed to enter through the northern door and perform Mangalarati. None else is allowed inside the sanctum sanctorum, according to source

s.

The straightened ears, as mentioned in this verse, indicates the vibrant spirit, anger and concern.

In the next episode, Sri Vadirajaru describes Netravati River. Please read, comment and share. SDN             

      

 

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ ಅರ್ಥವಿವರಣೆ)

  SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ ಅರ್ಥವಿವರಣೆ)

  Bharata goes to forest to bring back Sri Rama

  ರಾಮವನವಾಸಕ್ಲೇಶೇನ ತನ್ನಿವೃತ್ತಯೇ ರಾಮಂ ದ್ರಷ್ಟುಂ ಮಾತ್ರಾದಿಸರ್ವಜನೈಃ ಸಹ ರಾಮಮಾರ್ಗೇಣೈವ ಚಿತ್ರಕೂಟಂ ಪ್ರಾಪ್ಯ...|

  RAmavanavAsaklEshEna tannivruttayE RAmam draShTum mAtrAdisarvajanaihi saha RAmamArgENaiva ChitrakUTam prApya…||

  Meaning: With a view to get rid of the distress caused by the departure of Sri Rama to the forest and to see Sri Rama, Bharata goes to Chitrakuta by following the same route that Sri Rama had gone by. He was accompanied by his mother, other queens and civilians.

  Although sage Vasishtha and many others forced and enticed Bharata to ascend the throne, he did not budge. He categorically said that he would not tolerate the view of his mother Kaikeyi that he should ascend the throne. He was bent on defusing the desire of his mother that her son should be the successor of Dasharatha. Everyone in Ayodhya praised Bharata for his noble thought and decided to accompany him to the forest and to the place Rama might have set up his shelter. When Guha first saw Bharata, the hunter king mistook Bharata that he was trying to make the future way clear by removing Rama. Therefore, Guha prepares to confront Bharata, physically and mentally. But, Guha was moved by the emotions that Bharata displayed. Bharata goes on to say that as desired by his mother, he would stay in the forest for fourteen years instead of Rama. He spends a night with Guha. Next day, sage Bharadwaja felicitates Bharata and his entire cavalcade. Sage Bharadwaja divulges to Bharata that in reality, Rama had to go to forest for accomplishing a divine task and for that, he needed a reason, which had come up through Manthara and Kaikeyi.

  Bharata continues his journey and on the way, he enquired about the residence of Rama. As a large number of people were walking through the dusty terrain in the forest, a cloud of dust emanated from their footfall. Lakshmana climbed a tree to check the origin of the dust that was rising up to the sky. When he saw the chariots and Bharata in the forefront, Lakshmana mistakes that a battle was imminent. He prepares for the war and vows to kill Bharata and his entire army alone. Rama pacified Lakshmana and asked him to wait. Rama tells Lakshma

na: “Bharata is not highheaded. He is very calm and kind. He has come to see you, Seetha and I. Control your mind.”

  “ಸ್ವಾಂಬಾಭಿಃ ಚಿತ್ರಕೂಟಂ ಪ್ರಪನ್ನಂ ಅಮಲಂ ತಂ ನಿಜಂ ಭ್ರಾತರಂ”|

  “SwAmbABhihi ChitrakUTam prapannam amalam tam nijam BhrAtaram”|

  Sri Rama saw his brother Bharata, who had come to Chitrakoota with his mother without any evil thoughts or other drawbacks.      

  In the next episode, the conversation between Bharata and Rama will be narrated. Please read, comment and share. SDN

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 13 AND 14

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 13 AND 14

Request for interpretation of Dana Sukta\ದಾನಸೂಕ್ತಾರ್ಥವಿವರಣೆಗೆ ಪ್ರಾರ್ಥನೆ

ಮಂತ್ರಯಂತ ಇತಿ ತೇ ದ್ವಿಜವರ್ಯಾ ಅನ್ಯದೇಶಜಮುಖಾಸ್ತಮಪೃಚ್ಛನ್|

ಸದ್ದದಾದದಸುಶಂಸನನಿಂದಾಕಾರಿಸೂಕ್ತಗತಮರ್ಥಮುಪೇತ್ಯ||13||

Mantrayanta iti tE dwijavaryA anyadEshajamukhAstamapruchChan|

SaddadAdadasushamsananindAkArisUktagatamarThamupEtya||13||

SUMMARY: Reasoning on these lines, the Pundits projected a scholar from another country as their leader and sought to know the meaning of Danasukta, which praises the “Dana” or charity done to “deserving” persons and condemning those not following the principles of Satpatradana or perfect charity.

The Pundits present in that debate were from Kerala and their defeat would demean the dignity of their state. Therefore, they projected a scholar from some other region so that the dignity and fame of their state would remain undisturbed.

“Danasukta” is a hymn in Rig Veda.

Perhaps, the pundits thought that Sri Madhwacharyaru had knowledge of Vedas and Shastras. But, being a saint, he might not know about charity. The manner in which Sri Madhwacharyaru explained the meaning of Dana Sukta silenced the scholars and made the others know that Sri Madhwacharyaru had the most comprehensive knowledge of all Scriptures.  

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

KARUNA SANDHI – 2 (ಕರುಣಾ ಸಂಧಿ – 2)

Benefits of listening Harikatha/ಹರಿಕಥೆಯನು ಆಲಿಸುವುದರ ಫಲ)

ಶ್ರವಣ ಮನಕಾನಂದವೀವುದು

ಭವಜನಿತ ದುಃಖಗಳ ಕಳೆವುದು

ವಿವಿಧ ಭೋಗಗಳಿಹಪರಂಗಳಲಿತ್ತು ಸಲಹುವುದು|

ಭುವನ ಪಾವನವೆನಿಸುವ ಲಕ್ಷೀ-

ಧವನ ಮಂಗಳಾಕಥೆಯ ಪರಮೋ-

ತ್ಸವದಿ ಕಿವಿಗೊಟ್ಟಾಲಿಪುದು ಭೂಸುರರು ದಿನದಿನದಿ||1||

ShravaNa manakAnandaveevudu

Bhavajanita duhKhagaLa kaLevudu

ViviDha BhOgagaLihaparangaLalittu salahuvudu|

Bhuvana pAvanavenipa LakShmee-

Dhavana mangaLakaTheya paramO-

Tsavadi kivigoTTAlipudu BhUsuraru dinadinadi||1||

SUMMARY: Listening Harikathe (stories of Lord Hari rendered by prophets, scholars in the form of discourse) provides happiness to the mind; it removes the troubles and travails of family or worldly life; it protects one by bestowing comforts and luxury in this world and hereafter; people of this earth should hear with a keen interest the good stories of Sri Hari, the consort of Lakshmi Devi, as they are the holiest stories.

Sri Bhagavata describes Harikatha as follows:

TadEva satyam taduhaiva mangalam tadEva puNyam BhagavadguNOdayam|

TadEva ramyam ruchiram navam navam tadEva shAstram gruNatO mahOtsavaha|

TadEva shOkArNavashOShaNam nruNAm yaduttamashlOkaguNAnuvarNanam||

ತದೇವ ಸತ್ಯಂ ತದುಹೈವ ಮಂಗಲಂ ತದೇವ ಪುಣ್ಯಂ ಭಗವದ್ಗುಣೋದಯಮ್|

ತದೇವ ರಮ್ಯಂ ರುಚಿರಂ ನವಂ ನವಂ ತದೇವ ಶಾಸ್ತ್ರಂ ಗೃಣತೋ ಮಹೋತ್ಸವಃ|

ತದೇವ ಶೋಕಾರ್ಣವಶೋಷಣಂ ನೃಣಾಂ ಯದುತ್ತಮಶ್ಲೋಕಗುಣಾನುವರ್ಣನಮ್||

Harikatha is the ultimate truth; the best one on earth; it is sacred; it is in praise of the attributes of Lord; it is most charming; most delicious; it instills nine types of devotion; it ensures nine types of happiness in life as recited in Scriptures; it removes all types of misery and sorrow; this is the hallmark of a good description of Lord in poetic form.

It must be stated that the benefits of hearing Harikatha are infinite and beyond comparison. Sri Madhwacharyaru, several Haridasas and all scholars have emphasized the need to hear Harikatha every moment of each day one lives.

ಮಳೆಯ ನೀರೋಣಿಯೊಳು ಪರಿಯಲು

ಬಳಸರೂರೊಳಗಿದ್ದ ಜನರಾ

ಜಲವು ಹೆದ್ದೊರೆಗೂಡೆ ಮಜ್ಜನ ಪಾನ ಗೈದಪರು|

ಕಲುಷವಚನಗಳಾದರಿಯು ಬಾಂ-

ಬೊಳೆಯ ಪೆತ್ತನ ಪಾದಮಹಿಮಾ-

ಜಲಧಿ ಪೊಕ್ಕದರಿಂದ ಮಾಣ್ಡಪರೇ ಮಹೀಸುರರು||2||

MaLeya neerONiyoLu pariyalu

BaLasarUroLagidda janarA

Jalavu heddoregUDe majjana pAna gaidaparu|

KaluShavachanagaLAdariyu bAm-

BoLeya pettana pAdamahimA-

JalaDhi pokkadarinda mANDaparE maheesuraru||2||

SUMMARY: When the rain water flows on streets, people do not collect it; if the same water floods into a river, people bathe in it and drink the same waters. Similarly, although the words in this work are trivial or dust-ridden, will the people of this earth not hear and read when they (the words) have joined the mighty ocean of the greatness of the feet of the Lord Hari, mixed with the heavenly Ganga.

“Kalushavachana” has been translated here as “trivial and dust-ridden”. “Kalusha” can be interpreted as stain, dust etc., Some scholars are of the opinion that in this context “Kalusha” relates to the limitations that the author may face in the usage of appropriate words and the colloquia

l language or the vernacular that has been employed, instead of the language of heavens, Sanskrit. However, Sri Jagannatha Dasaru senses some consolation due to the fact that the subject matter being dealt with relates to Lord Sri Hari and therefore all defects are nullified. Even the “Kalushavachanas” become holy like the Ganga, he says. “BAmboLe” means the river that flows from the heavens to earth, which is Ganga River.

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