SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 47 and 48 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 47 ಮತ್ತು 48ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 47 and 48 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 47 ಮತ್ತು 48ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

ಅಸಮೋತ್ತಮೋ ಮತೋsಸೌ ಶ್ರಿಯಃಪತಿರ್ವಿಶ್ವತೋ ವಿಭಿನ್ನಾತ್ಮಾ|

ಪರಮಾನ್ ಪ್ರಕಾಮಮರ್ಥಾನ್ ಪ್ರಕಾಶಯಾಮಾಸ ಸೇತ್ಯಾದೀನ್||47||

AsamOttamO matO(s)sau shriyayapatirvishwatO viBhinnAtmA|

ParamAn prakAmamarThAn prakAshayAmAsa sEtyAdeen||47||

असमॊत्तमॊ मतॊsसौ श्रियःपतिर्विश्वतॊ विभिन्नात्मा।

परमान् प्रकाममर्थान् प्रकाशयामास सॆत्यादीन्॥४७॥

SUMMARY: His (Sri Madhwacharya’s) spiritual discourses enlightened the truth that “Sri Hari, the husband of Goddess Lakshmi Devi and Sreedevi, has a form that is entirely different and distinct from any normal form or shape”, apart from various similar facts about Sri Hari.

ಸಮಾನಯಾ ಯಾsನssಮಾಸ ಮಾಯಯಾ ತತಯಾsಯಮಾ|

ನಯಾಸನಾ ನಾಸ ಯಾ ನ ಯಾತನಾsಲಲನಾsತಯಾ||48||

SamAnayA yA(s)na(ss)mAsa mAyayA tatayA(s)yamA|

NayAsanA nAsa y Ana yAtanA(s)lalanA(s)tayA||48||

समानया याsनssमास मायया ततयाsयमा।

नयासना नास या न यातनाsललनाsतया॥४८॥

SUMMARY:  The Spiritual discourses of Sri Madhwacharyaru were bound by the eight organs of presentation such as subject, narration, inference (argument), examples, views of the opposition, philosophy and the utility; in his discourses, Sri Madhwacharyaru rejected the paradoxic, ambiguous interpretation of various spiritual texts that had spread around the various sects; the misinterpretation of texts were filled with mysticism and could not be easily rejected; the discourses of Sri Madhwacharyaru were incomparable and he showed that the hitherto established, erroneous, misleading and highly confusing interpretations or arguments were detrimental to human peace and ended up on causing more pain to the followers.

The ecstatic mysticism often focuses on philosophical expressions like “IndrO MAyABhihi”, “MayAmAtramidam dwaitam” etc. mentioned in Shrutis and they are derogatory. Sri Madhwacharyaru elicited and invoked several spiritual debates and critically proved that the prevailent twenty-one religious faiths were fallacious, pejorative and deprecating. He showed the new path for devotion, surrender and submission of the soul to Lord Vishnu.       

The AshTAnga (eight paths or organs) of argument presentation have been given in Bhava Prakashika:

“ViShayastadvichArashcha hEtUdAhrutisamshayAya|

PakShau prayOjanam chaivam nayO(s)ShTAngaha prakeertitaha||

“ಪರಮಾನ್ ವಿಷಯಸ್ತದ್ವಿಚಾರಶ್ಚ ಹೇತೂದಾಹೃತಿಸಂಶಯಾಃ|

ಪಕ್ಷೌ ಪ್ರಯೋಜನಂ ಚೈವ ನಯೋsಷ್ಟಾಂಗಃ ಪ್ರಕೀರ್ತಿತಃ||”

“परमान् विषयस्तद्विचारश्च हॆतूदाहृतिसंशयाः।

पक्षौ प्रयॊजनं चैव नयॊsष्टान्गः प्रकीर्तितः॥  

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(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

 (Sri #Jagannathadasa virachita)

SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

221.      ದ್ವಿದಳಪದ್ಮವು ಶೋಭಿಪುದು ಕಂ-

                ಠದಲಿ ಮುಖ್ಯಪ್ರಾಣ ತನ್ನಯ

                ಸುದತಿಯಿಂದೊಡಗೂಡಿ ಹಂಸೋಪಾಸನೆಯ ಮಾಳ್ಪ|

                ಉದಕ ಅನ್ನಾದಿಗಳಿಗವಕಾ-

                ಶದನು ತಾನಾಗಿರ್ದುದಾನಾ-

                ಭಿಧನು ಶಬ್ದವ ನುಡಿದು ನುಡಿಸುವ ಸರ್ವಜೀವರೊಳು||7||

            DwidaLapadmavu shOBhipudu kan-

            Thadali muKhyaprANa tannaya

            sudatiyindoDagUDi hamsOpAsaneya mALpa|

            Udaka annAdigaLigavakA-

            Shadanu tAnAgirdudAnA-

            BhiDhanu shabdava nuDidu suDisuva sarvajeevaroLu||7||

SUMMARY: A two-petal Lotus adorns his neck. There, Lord Mukhyaprana, along with his consort Sri Bharati Devi, worships the Lord in the name of Hamsa (Swan). As the provider of rice (food) and water, he exists there as UdAna, spells every word and makes the being deliver those words.

222.      ನಾಸಿಕದಿ ನಾಸತ್ಯದಸ್ರರು

                ಶ್ವಾಸಮಾನಿ ಪ್ರಾಣ ಭಾರತಿ

                ಹಂಸ ಧನ್ವಂತ್ರಿಗಳು ಅಲ್ಲಲ್ಲಿಪ್ಪರವರೊಳಗೆ|

                ಭೇಶಭಾಸ್ಕರರಕ್ಷಿಯುಗಳಕ-

                ಧೀಶರೆನಿಪರು ಅವರೊಳಗೆ ಲ-

                ಕ್ಷ್ಮೀಶ ದಧಿವಾಮನರು ನೀಯಾಮಿಸುತ ಇರುತಿಹರು||8||      

            NAsikadi nAsatyadasraru

            shwAsamAni prANa BhArati

            Hamsa DhanwantrigaLu allallipparavaroLage|

            BhEshaBhAskararakShiyugaLaka-

            Dheeshareniparu avaroLage La-

            kShmeesha daDhivAmanaru neeyAmisuta irutiharu||8||

SUMMARY: In the nose, twin deities named Ashwini exists; in them Lord MuKhyaprANa, who monitors the breath, and his consort Bharati Devi exist; in them, the two forms of Lord called Hamsa and Dhanvantari exist. Moon and Sun are the presiding deities of the eyes. In them, the Lord exists as Lakshmeesha and Dadhivamana and governs the eyes.

223.      ಸ್ತಂಭರೂಪದಲಿಪ್ಪ ದಕ್ಷಿಣ

                ಅಂಬಕದಿ ಪ್ರದ್ಯುಮ್ನ ಗುಣರೂ-

                ಪಾಂಭ್ರಣಿಯು ತಾನಾಗಿ ಇಪ್ಪಳು ವತ್ಸರೂಪದಲಿ|

                ಪೊಂಬಸುರಪದ ಯೋಗ್ಯ ಪವನ ತ್ರಿ-

                ಯಂಬಕಾದಿ ಸಮಸ್ತದಿವಿಜ ಕ-

                ದಂಬಸೇವಿತನಾಗಿ ಸರ್ವಪದಾರ್ಥಗಳ ತೋರ್ಪ||9||

            StamBharUpadalippa dakShiNa

            Ambakadi Pradyumna guNarU-

            pAmBhraNiyu tAnAgi yippaLu vatsarUpadali|

            Pombasurapada yOgya pavana tri-

            yambakAdi samastadivija ka-

            dambasEvitanAgi sarvapadArThagaLa tOrpa||9||

SUMMARY: Pradyumna exists in the right eye in the form of a column. Goddess Mahalakshmi exists there in the form of a rope under the name of Ambhrani; Lord Vayu, who will be Lord Brahma in the next Kalpa, in the form of a calf, exists there, getting served by Lord Shiva and the community of other deities, empowering the eyes to see all the objects.

All these aspects have been elaborated in BrahadBhAShya:

VAyurgOvatsarUpENa sarvaprANiShu samsThitaha|

SUkShmadEhO gruham tasya vitAnam sThUla uchyatE|

Annam dAmAtmakam tasya sThUNA tu BhagavAn Harihi|

DhyAyatyEvam hi yO VAyum shrOtrAdeen manasA saha|

BudDhim cha saptashatrUn sa viShayEShwaBhiDhAvataha|

AsurAn sannirudDhaiva vEtti NArAyaNam param|

DakShiNAkShisThitam VAyum saptadEvA upAsatE|

AkSheeNajnAnamanasaha sadAshivapurahssarAha|

UpAsyamAnam tairdEvairmOkShArTham VAyumeeshwaram|

SThUNayA ViShNunA sArDhamyO vidyAt sO(s)nnamashnutE||Brahadbhashya||

ವಾಯುರ್ಗೋವತ್ಸರೂಪೇಣ ಸರ್ವಪ್ರಾಣಿಷು ಸಂಸ್ಥಿತಃ|

ಸೂಕ್ಷ್ಮದೇಹೋ ಗೃಹಂ ತಸ್ಯ ವಿತಾನಂ ಸ್ಥೂಲ ಉಚ್ಯತೇ|

ಅನ್ನಂ ದಾಮಾತ್ಮಕಂ ತಸ್ಯ ಸ್ಥೂಣಾ ತು ಭಗವಾನ್ ಹರಿಃ|

ಧ್ಯಾಯತ್ಯೇವಂ ಹಿ ಯೋ ವಾಯುಂ ಶ್ರೋತ್ರಾದೀನ್ ಮನಸಾ ಸಹ|

ಬುದ್ಧಿಂ ಚ ಸಪ್ತಶತ್ರೂನ್ ಸ ವಿಷಯೇಷ್ವಭಿಧಾವತಃ|

ಅಸುರಾನ್ ಸನ್ನಿರುದ್ಧೈವ ವೇತ್ತಿ ನಾರಾಯಣಂ ಪರಮ್|

ದಕ್ಷಿಣಾಕ್ಷಿಸ್ಥಿತಂ ವಾಯುಂ ಸಪ್ತದೇವಾ ಉಪಾಸತೇ|

ಅಕ್ಷೀಣಜ್ಞಾನಮನಸಃ ಸದಾಶಿವಪುರಃಸರಾಃ|

ಉಪಾಸ್ಯಮಾನಂ ತೈರ್ದೇವೈರ್ಮೋಕ್ಷಾರ್ಥಂ ವಾಯುಮೀಶ್ವರಮ್|

ಸ್ಠೂಣಯಾ ವಿಷ್ಣುನಾ ಸಾರ್ಧಂ ಯೋ ವಿದ್ಯಾತ್ ಸೋsನ್ನಮಶ್ನುತೇ||

वायुर्गॊवत्सरूपॆण सर्वप्राणिषु सम्स्थितः।

सूक्ष्मदॆहॊ गृहं तस्य वितानं स्थूल उच्यतॆ।

अन्नं दामात्मकं तस्य स्थूणा तु भगवान् हरिः।

ध्यायत्यॆवं हि यॊ वायुं श्रॊत्रादीन् मनसा सह।

बुद्धिं च सप्तशत्रून् स विषयॆड्ष्वभिधावतः।

असुरान् सन्निरुद्धैव वॆत्ति नारायणं परम्।

दक्षिणास्थितं वायुं सप्तदॆवा उपासतॆ।

अक्ष्णज्ञानमनसः सदाशिवपुरःसराः।

उपास्यमानं तैर्दॆवैर्मॊक्षार्थं वायुमीश्वरम्।बृहद्भाष्यं॥

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SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Tamraparni River/ತಾಮ್ರಪರ್ಣೀ ನದಿ

ತಾಮ್ರಪರ್ಣೀಸರಿತ್ತೋಯಂ ಸೇವನೀಯಂ ಮುಮುಕ್ಷುಭಿಃ|

ಮುಕ್ತೀಕರೋತಿ ಯತ್ರತ್ಯಾ ಶುಕ್ತಿಶ್ಚಪತಿತಂ ಜಲಮ್||30||

TAmraparNeesarittOyam sEvaneeyam mumukShuBhihi|

MukteekarOti yatratyA shuktishchapatitam jalam||30||

ताम्रपर्णीसरित्तॊयं सॆवनीयं मुमुक्षुभिः।

मुक्तीकरॊति यत्रत्या शुक्तिश्चपतितं जलम्॥३०॥

SUMMARY: The water in Tamraparni River should be drunk even by those seeking salvation or Moksha (Mumukshu) since even the pearl shell in this river grants salvation to persons bereft of knowledge falling on it.

Sri Vadirajaru is stating here that the touch of a pearl shell lying in Tamraparni River paves the path to salvation. People desirous of attaining salvation should compulsorily drink the Tamraparni waters.

The word “Patita” has several meanings. Basically, it means one who has fallen down; secondly, it means one who has surrendered; one who has lost everything in life; a destitute; downtrodden; one who has fallen to the ground from heaven or hell.

Literally, the word “Shukti” means pearl shell. Symbolically, shukti represents immobility or static or that which does not move around, does not progress. In philosophical interpretation, Shukti means one who has no spiritual knowledge.

In his exclusive work titled “Sri Tamraparni MahAtmyam”, Sri Vedavyasaru describes Tamraparni:

SmaraNAt darshanAt DhyanAt snAnAt pAnAdapi Dhruvam|

KarmavichChEdini sarvajantUnAm mOkShadAyinee||

Tamarparni River destroys sins and Karmas of those who remember her (SmaraNAt), who see her (DarshanAt), who meditates (DhyAnAt), who take bath in her and those who drink the waters (PAnAt). She bestows salvation too.

TAmra means Copper and Parni means shining. Therefore, The word TAmraparni is a derivative of Tamil word “Tamiraparani”, which means a maiden shining like Copper.  

According to a legend, Goddess Adi Parashakti presents a garland to Goddess Parvati during the marriage of the latter with Lord Shiva. Later, Lord Shiva gave this garland to Sage Agastya. Immediately after coming in contact with Sage Agastya, the garland transformed into a charming young maiden, who was shining like Copper. The deities called the maiden as Tamiraparani.

Lord Shiva instructed Sage Agastya to travel southwards. Sage Agastya, his wife Lopamudra, along with Tamiraparani, reached Mount Malaya, where the presiding deity Malayeshwara happily adopted Tamiraparani/Tamraparni as his daughter. Adi Parashakti got Tamraparni married with Samudra Raja or the King of Oceans. Adi Parashakti then directed Tamraparni to become mighty and she obeyed.

Tamraparni divides into three tributaries or rivulets at the place of confluence with the Sea and these three rivulets are likened by Sri Vedavyasa to Rig Veda, Yajur Veda and Sama Veda. Sri Vedavyasa consecrated an idol of Tamraparni and also Lord Subrahmanya to protect her.  

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SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 46 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 46ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (56)

SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 46 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 46ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (56)

ವರ್ತಸ್ವಾಧ್ಯಧಿ ಸರ್ವಂ ದಿವ್ಯೇದಂ ಸೋsನಿಶಂ ಸ್ವತಂತ್ರೋ ವಿಷ್ಣುಃ|

ಉಜ್ಜಾಸಯ ದುಷ್ಟಾನಾಂ ಸಂಸ್ಕುರು ಸಾಧೂನ್ ಗುಣಾಭಿಪೂರ್ಣೋsಪ್ಯಗುಣಃ||46||

VartaswADhyaDhi sarvam divyEdam sO(s)nisham swatantrO ViShNuhu|

UjjAsaya duShTAnAm samskuru sADhUn guNABhipUrNO(s)pyaguNaha||46||

वर्त्वाध्यधि सर्वं दिव्यॆदं सॊsनिशं स्वतन्त्रॊ विष्णुः।

उज्जासय दुष्टानां सम्स्कुरु साधून् गुणाभिपूर्णॊsप्यगुणः॥४६॥

SUMMARY: Independent Sri Vishnu is always residing very close to this universe or in the cave of the Heart; he plays and destroys the cruel; he liberates those deserving salvation from impurities and/or sins and he is complete with natural (Prakrut) and mysterious (AprAkrut) qualities.

Scholars are of the view that this stanza has many special features, grammatically.   

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(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

 (Sri #Jagannathadasa virachita)

SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

220.      ಹೃದಯದೊಳಗಿಹದಷ್ಟದಳಕಮ-

            ಲದರೊಳಗೆ ಪ್ರಾದೇಶನಾಮಕ

                ಉದಿತಭಾಸ್ಕರನಂತೆ ತೋರ್ಪನು ಬಿಂಬನೆಂದೆನಿಸಿ|

                ಪದುಮ ಚಕ್ರ ಸುಶಂಖ ಸುಗದಾಂ-

                ಗದ ಕಟಕ ಮುಕುಟಾಂಗುಲೀಯಕ-

                ಪದಕ ಕೌಸ್ತುಭ ಹಾರ ಗ್ರೈವೇಯಾದಿಭೂಷಿತನು||6||

            HrudayadoLagihadaShTadaLakama-

            ladaroLage prAdEshanAmaka

            uditaBhAskaranante tOrpanu bimbanendenisi|

            Paduma chakra sushanKha sugadAn-

            Gada kaTaka mukuTAnguleeyaka-

            Padaka kaustuBha hAra graivEyAdiBhUShitanu||6||

SUMMARY: There is a Lotus of eight petals (AshTadaLa) in the heart. In that Lotus, Sri Hari manifests under the name of PrAdEsha and with a complexion reminiscent of the morning twilight, he appears in the form of reflection. He is adorned with Lotus, Disc, Conch, Mace, Bracelet, Crown, Ring, Pendant, Kaustubha, Garland  Necklace and other ornaments.

KaTaka means Bracelet and KanThABharaNa means necklace.

Description of the form of Sri Hari in the Lotus in the heart in BruhadBhAShya:

HrudayE sarvatO vyApee prAdEshaha PuruShOttamaha|

JeevAnAm sThAnamuddiShTaha sarvadaiva sanAtanaha|

HrutkarNikAmUlagataha sO(s)nguShThAgrapramANataha|

MUlEsha iti nAmAsmin sarvE jeevAha pratiShThitAha|

AnguShThamAtrE puruShE karNikAgrasThitE Harau|

Pravishanti suShuptau tu prabuDhyantE tatastaThA|

SO(s)yam trirUpO BhagavAn hrudayAKhyaha prakeertitaha iti cha||

ಹೃದಯೇ ಸರ್ವಶೋ ವ್ಯಾಪೀ ಪ್ರಾದೇಶಃ ಪುರುಷೋತ್ತಮಃ|

ಜೀವಾನಾಂ ಸ್ಥಾನಮುದ್ದಿಷ್ಟಃ ಸರ್ವದೈವ ಸನಾತನಃ|

ಹೃತ್ಕರ್ಣಿಕಾಮೂಲಗತಃ ಸೋs೦ಗುಷ್ಠಾಗ್ರಪ್ರಮಾಣತಃ|

ಮೂಲೇಶ ಇತಿ ನಾಮಾಸ್ಮಿನ್ ಸರ್ವೇ ಜೀವಾಃ ಪ್ರತಿಷ್ಠಿತಾಃ|

ಅಂಗುಷ್ಠಮಾತ್ರೇ ಪುರುಷೇ ಕರ್ಣಿಕಾಗ್ರಸ್ಥಿತೇ ಹರೌ|

ಪ್ರವಿಶಂತಿ ಸುಷುಪ್ತೌ ತು ಪ್ರಬುಧ್ಯಂತೇ ತತಸ್ತಥಾ| 

ಸೋsಯಂ ತ್ರಿರೂಪೋ ಭಗವಾನ್ ಹೃದಯಾಖ್ಯಃ ಪ್ರಕೀರ್ತಿತಃ ಇತಿ ಚ||

हृदयॆ सर्वशॊ व्यापी प्रादॆशः पुरुषॊत्तमः।

जीवानां स्थानमुद्दिष्टः सर्वदैव सनातनः।

मूलॆश इति नामास्मिन् सर्वॆ जीवाः प्रतिष्ठिताः।

अन्गुष्ठमात्रॆ पुरुषॆ कर्णिकाग्रस्थितॆ हरौ।

प्रविशंति सुषुप्तौ तु प्रबुध्यंतॆ ततस्तथा।

सॊsयं त्रिरूपॊ भगवान् हृयाख्यः प्रकीर्तितः इति च॥

Similar descriptions are given in Tantrasarasangraha, Bhagavata and Shruti.

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