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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” PHALASHRUTI

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ” ಫಲಶ್ರುತಿ

SRI VADIRAJA GURUBHYO NAMAHA

PHALASHRUTI/ಫಲಶ್ರುತಿ

ಪದ್ಯಾನಿ ಪ್ರಥಿತಾಪಗಾಚ್ಯುತಯಶೋಹೃದ್ಯಾನಿ ತತ್ಖಂಡಿತಾ-

ವದ್ಯಾನಾಮಲವಾದಿರಾಜಯತಿನಾ ಮಧ್ವೋಕ್ತಿಶುದ್ಧಾತ್ಮನಾ|

ಬದ್ಧ್ಯಾನ್ಯಧ್ವರಸಿದ್ಧಸತ್ಕೃತಚಯೋದ್ರಿಕ್ತೋರುಪುಣ್ಯಪ್ರದಾ-

ನ್ಯದ್ಧಾಯಃ ಪಠತೇ ಶ್ರುಣೋತಿ ಸ ಭವೇದುದ್ಧಾಮಧಾಮಾ ಶ್ರಿಯಃ||47||

PadyAni praThitApagAchyutayashOhrudyAni tatKhanDitA-

vadyAnAmalavAdirAjayatinA MaDhvOktishudDhAtmanA|

BadDhyAnyaDhwarasidDhasatkrutachayOdriktOrupuNyapradA-

nyadDhAyaha paThatE shruNOti sa BhavEdudDhAmaDhAmA shriyaha||47||

पद्यानि प्रथितापगाच्युतयशॊहृद्यानि तत्खन्डितावद्यानामलवादिराजयतिना मध्वॊक्तिशुद्धात्मना।

बद्ध्यान्यध्वरसिद्धसत्कृतचयॊद्रिक्तॊरुपुण्यप्रदान्यद्धायः पठतॆ श्रुणॊति स भवॆदुद्धामधामा श्रियः॥४७॥

SUMMARY: Anyone reciting or hearing the stanzas of this work that provides them with such heaps of Punya or Positive Energy that may accrue by performing Holy Sacrifices; they have been composed by Sri Vadiraja Yati, who had pure and clear mind in the Madhwa Shastra and they dwell upon the most sacred rivers, the greatness and supremacy of Achyuta or Sri Hari, his outstanding and mysterious acts and they have been said in a most attractive and touching manner.

The stanzas in Teerthaprabandha undisputedly relate to some of the most sacred rivers. The stanzas also narrate the greatness of some of the most-trodden, ancient and holy places. They describe the glories of Lord Hari.

By composing the Teerthaprabandha in simple, majestic and pleasing dictum, Sri Vadirajaru got his demerits, if any, cleared; he became pure and got unsuspicious, firm and unfaltering belief, faith, commitment, conviction and dedication towards Sri Madhwa Shastra.

The benefits of reading of the stanzas in Teerthaprabandha with devotion, conviction and dedication is comparable with the benefits that accrue by performing Ashwamedha and other Yajnas. Reader or listener of Teerthaprabandha will imbibe or receive all worldly wealth, pleasure and happiness.

Pilgrim or visit to holy places purifies the mind and body; similarly, reading, reciting or listening Teerthaprabandha purify the heart, mind and body; needless to mention, it paves the way to Moksha, Salvation, realisation of the ultimate truth. It develops high interest in Madhwa Shastra.

With these words, Sri Vadirajaru concludes Teerthaprabandha.

Sri Vadirajaru has concluded his Teerthaprabandha with the description of Anantapadmanabha, which is similar to “Santatam chintayE(s)nantamantakAlE vishEShataha” in Dwadasha Stotra of Sri Madhwacharyaru.

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                            SREE KRISHNARPANAMASTU! SARVE JANAHA SUKHINO BHAVANTU!

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 11, 12, 13 AND 14 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 11, 12, 13 ಮತ್ತು 14ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 11, 12, 13 AND 14  (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 11, 12, 13 ಮತ್ತು 14ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ಯದಿ ನಾಭವಿಷ್ಯದಿಹ ವಿಭ್ರಮತಾನಿಯಮೋ ಜನಸ್ಯ ನಿಲಯಾವಲಿಷು|

ವಿಕಟಾ ವಿಟಂಕಕೃತಪತ್ರಿತತಿಃ ಕೃತಕೇತ್ಯವೈಕ್ಷತ ಕಥಂಚನ ನೋ||11||

Yadi nABhaviShyadiha viBhramatAniyamO janasya nilayAvaliShu|

VikaTA viTankakrutapatritatihi krutakEtyavaikShata kaThanchana nO||11||

यदि नाभविष्यदिह विभ्रमतानियमॊ जनस्य निलयावलिषु।

विकटा विटन्ककृतपत्रिततिः कृतकॆत्यवैक्षत कथन्चन नॊ॥११॥

SUMMARY: If there were any such rule that there is no concept of illusion for the people living in that Vaikuntha, then the cluster of tiny houses of beautiful and cute birds adoring the lines of houses there could never be understood as being artificial.

This is a compliment to the artificial birds that were adoring the exterior of houses in Vaikuntha that they had been created in such a natural way that it was hard to guess that they were artificial.

VikaTA means great, beautiful.

It is also indicated in this stanza that for people in the heavens, there is no state as illusion or confusion.

ವಿವಿಧಸ್ತುಲೋಪಗತಚಿತ್ರಪಟೀಸುವಿತಾನಲಂಬಿಮಣಿದಾಮಗಣಃ|

ಶರಣಾಂತರೇಷ್ವಧಿಕಪೂರಣತಃ ಪ್ರಚಕಾಸ್ತಿ ವಿಭ್ರಮ ಇವಾವಗಲನ್||12||

ViviDhastulOpagatachitrapaTeesuvitanalambimaNidAmagaNaha|

SharaNAntarEShwaDhikapUraNataha prachakAsti viBhrama ivAvagalan||12||

विविधस्तुलॊपगतचित्रपटीसुवितानलम्बिमणिदामगणः।

शरणान्तरॆष्वधिकपूरणतः प्रचकास्ति विभ्रम इवावगलन्॥१२॥

SUMMARY: The garlands of multi-coloured beads suspended beneath the strange clothes that were hanging to the wooden beams in all places inside the houses in Vaikuntha are shining so much that it appears as though their brightness was protruding outside on the streets.

ವಿಮಲಾಕೃತಿಃ ಪ್ರಕೃತಿರೇವ ಮಹಾಮಣಿಹೇಮಮಯ್ಯಖಿಲವಸ್ತುಮಯೀ|

ಇಹ ಸಂಭವೇತ್ ಸಕಲಕಾಂತಿರಸಃ ಕಥಿತೋsಧಿಕೋಕ್ತಿಭಿರತಃ ಕವಿಭಿಃ||13||

VimalAkrutihi prakrutirEva mahAmaNihEmamayyaKhilavastumayee|

Iha samBhavEt sakalakAntirasaha kaThitO(s)DhikOktiBhirataha kaviBhihi||13||

विमलाकृतिः प्रकृतिरॆव महामणिहॆममय्यखिलवस्तुमयी।

इह सम्भवॆत् सकलकान्तिरसः कथितॊsधिकॊक्तिभिरतः कविभिः॥१३॥

SUMMARY: Here, purest form of Sri Mahalakshmi is present in the invaluable diamond and gold complexion and an epitome of all materials; therefore, the expressions of the most spectacular things that appear to have been exaggerated by poets in their exemplary poems seem quite perfect and realistic.

With everything in Vaikuntha having the presence of Goddess Mahalakshmi, even the most exaggerated description of earthly items look ordinary here.  

ತದನಾದಿಕಾಲಮಿತಮುಕ್ತಿರತೇರಗಣಯ್ಯಶಂಭುಮುಖಸಂಘತತೇಃ|     

ನಗರೈರ್ಮಹಾಪುರಮಸಂಹತಿಮಲ್ಲಸತಿ ಪ್ರಭೋರಯಮಹೋ ಮಹಿಮಾ||14||

TadanAdikAlamitamuktiratEragaNayya shamBhumuKhasanGhatatEhe|

NagarairmahApuramasahmatimallasati praBhOrayamahO mahimA||14||

तदनादिकालमितमुक्तिरतॆरगणय्य शम्भुमुखसन्घततॆः।

नगरैर्महापुरमसम्हतिमल्लसति प्रभॊरयमहॊ महिमा॥१४॥

SUMMARY: Although inhabited by innumerable people who have attained salvation since time immemorial, including the past Brahmas and others, and still people getting into this land, Vaikuntha has never become short of space or congested; it is still sprawling and shining as wide and sparsely populated as ever. It is nothing but the mystic powers of Lord Sri Hari! Isn’t it?

Vaikuntha has been described Sri Vadirajaru in his “Vaikuntha Varnane”; Sri Mohanadasaru, Sri Purandaradasaru, Sri Vijayadasaru and many other Haridasas have described Vaikuntha in inimitable fashion and in great and grand detail.

The word “Shambhu” used in this stanza may outwardly mean only Lord Shiva. However,Sri Madbhagavata mentions “VaiShNavAnAm yaThA ShamBhuhu” whereby the word Shambhu refers to both Brahma and Rudra as both attain salvation and enter Vaikuntha.

In his Mahabharata Tatparya Nirnaya, Sri Madhwacharyaru states:

AnAdikAlataha pratikalpam muktA BrahmashEShagarDAdijeevagaNA anantAstatra santi|TE pruThak nagarANi santi|

अनादिकालतह् प्रतिकल्पं मुक्ता ब्रह्मशॆषगरुडादिजीवगणा अनन्तास्तत्र सन्ति। तॆषां पृथक् नगराणि सन्ति।

Demi-Gods such as Lord Brahma, ShESha, Garuda and others, (including Rudra) attain salvation after their term or Kalpa expires and they live in Vaikuntha in separate Townships or Cities. This has been happening from time immemorial. Inspite of the fact that gods, goddesses, human beings etc., keep attaining salvation, based on their good Karmas, Vaikuntha never turns out to be congested, over populated. The Pushpaka Vimana that Ravana had confiscated from Kubera could accommodate any number of people. It is said to be expanding and accommodating everyone without any inconvenience or inadequacy. If a celestial plane can boast of such elasticity, the state of Vaikuntha can seldom be exaggerated.  

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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

         

244.      ಅಮಿತ ಮಹಿಮನಪಾರಗುಣಗಳ

            ಸಮಿತವರ್ಣಾತ್ಮಕ ಶ್ರುತಿ ಸ್ಮೃತಿ

                ಗಮಿಸಲಾಪವೆ ತದಭಿಮಾನಿಗಳೆಂದೆನಿಸಿಕೊಂಬ|

                ಕಮಲಸಂಭವ ಭವ ಸುರೇಂದ್ರಾ-

                ದ್ಯಮರರನುದಿನ ತಿಳಿಯಲರಿಯರು

                ಸ್ವಮಹಿಮೆಗಳಾದ್ಯಂತಮಧ್ಯಗಳರಿವ ಸರ್ವಜ್ಞ||30||

            Amita mahimanapAraguNagaLa

            samitavarNAtmaka shruti Smruti

            gamisalApave tadaBhimAnigaLendenisikomba|

            KamalasamBhava Bhava surEndrA-

            Dyamararanudina tiLiyalariyaru

            swamahimegaLAdyantamaDhyagaLariva sarvajna||30||

SUMMARY: Can the Shruti and Smrutis with limited alphabets make the infinite qualities of Sri Hari, whose greatness is unlimited and without any boundaries, understood? Lord Brahma, Shiva, Indra and other demi-gods, who are favoring deities (Abhmani devatas) of those qualities can never know those qualities of Sri Hari. Lord Hari, the Omniscient, alone knows his own beginning, the middle and the end.

This stanza exemplifies the unfathomable infinity of Lord Sri Hari in a very brilliant way. All the Shrutis and Smrutis put together are infinite by themselves. It is said about Vedas: “AnantA vai VedAha” (अनन्ता वै वॆदाः). In addition, Mahabharata has one lakh shlokas; the Eighteen Puranas account for four lakh shlokas; Pancharatra has one crore shlokas; Mula Ramayana averred by Sri Narada Muni to Sri Valmeeki consisted of one crore shlokas and so on. But, Sri Jagannathadasaru states that these Shrutis and Smrutis are “SamitavarNAtmaka” or whatever alphabets, words and sentences are found in these holy texts are ‘limited’, when compared to the ‘infinity factor’ or ‘infinity phenomenon’ of Lord Sri Hari. Goddess Lakshmi Devi, Lord Brahma, Lord Shiva, Lord Indra and all other demi-Gods can never ‘fathom’ the qualities, their dimension and depths, of Lord Sri Hari. The fifty-two alphabets are themselves limited because even the most inaudible sounds of air that blows, the water that flows, the sounds that birds and animals produce do all ‘signify’ the qualities of Lord Hari. Therefore, Lord Hari alone knows what he is and none else can dream of knowing him fully, says Sri Jagannatha Dasaru in this stanza.

The following stanzas in Gita put the message of the above stanza in better perspective:

SwayamEvAtmanA(ss)tmaanam vEtthattwam puruShOttama|

BhUtaBhAvana BhUtEsha dEvadEva jagatpatE||Gita (10/15)

BahUni mE vyateetAni janmAni tava chArjuna|

TAnyaham vEda sarvANi na twam vEtTha parantapa||Gita (4/5)

VEdAham samateetAni vartamAnAni chArjuna|

BhaviShyANi cha BhUtAni mAm tu vEda na kashchana||Gita7/26)

स्वयमॆवात्मानाssत्मानं वॆत्थत्वं पुरुषॊत्तम।

भूतभावन भूतॆश दॆवदॆव जगत्पतॆ॥गीता (१०/१५)

बहूनि मॆ व्यतीतानि जन्मानि तव चार्जुन।

तान्यहं वॆद सर्वाणि न त्वं वॆत्थ परन्तप॥(गीत ४/५)

वॆदाहं समतीतानि वर्तमानानि चार्जुन।

भविष्याणि च भूतानि मां तु वॆद न कश्चन॥गीत (७/२६)

Even Lord Hari has clarified that he knows that he is ‘infinity’ embodied. In the case of all others, except Hari, the feeling of “knowing everything” only signifies that they “do not” know “anything” or they extoll their ‘emptiness’. The forms, qualities, organs etc., of Sri Hari are infinitely infinite.

245.     ವಿತ್ತ ದೇಹಾಗಾರ ದಾರಾ-

                ಪತ್ಯ ಮಿತ್ರಾದಿಗಳೊಳಗೆ ಹರಿ

                ಪ್ರತ್ಯಗಾತ್ಮನು ಎಂದೆನಿಸಿ ನೆಲೆಸಿಪ್ಪನೆಂದರಿದು|

                ನಿತ್ಯದಲಿ ಸಂತೃಪ್ತಿಬಡಿಸುತ

                ಉತ್ತಮಾಧಮಮಧ್ಯಮರ ಕೃತ-

                ಕೃತ್ಯನಾಗುನ್ಮತ್ತನಾಗದೆ ಭೃತ್ಯ ನಾನೆಂದಿ||31||

            Vitta dEhAgAra dArA-

            PatyA mitrAdigaLoLage Hari

            pratyagAtmanu yendenisi nelesippanendaridu|

            Nityadali santruptibaDisuta

            uttamADhamamaDhyamara kruta-

            krutyanAgunmattanAgade Bhrutya nAnendi||31||

SUMMARY: One should be aware of the fact that in the materials, body, house, wife, children, friends and all others, Sri Hari is present as “pratyagAtma”; with that knowledge, one should keep satisfying the good, medium and wretched humans around without getting inebriated or dizzy and become successful by considering himself or herself as a ‘servant of the Lord’.

Within the humans, Lord Hari is present as the inner soul and in all other beings and materials around the person, Lord Hari is present in the form of PratyagAtma. He makes men and women ‘feel’ satisfied or dissatisfied by being present in everything and everywhere. This ‘ultimate submission’ to Lord Hari paves the path to Mukti or Moksha or salvation.

The word ‘krutakrutya’ has been described in Mayavadakhandane – Teeka as “KrutakrutyO muktaha” which means “Mukti” or salvation (refer Dr. Sri Prabhanjanachar’s “Sri Harikathmrutasara” compilation and edition page 293).

The words good, medium and wretched should be conceived as referring to elders, equals and younger ones. This entails being respectful to elders, friendly with equals and affectionate with younger ones.  

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SRI VADIRAJA GURUBHYO NAMAHA

Upashmara (Conclusion) of BHAAVEE SAMEERA SRI VADIRAJA VIRACHITA

SRI TEERTHA PRABHANDA

ನಾನಾವೃತ್ತಂ ಸ್ವಯಾತ್ರಾಕ್ರಮಪರಿಚಿತಸುಕ್ಷೇತ್ರಮಾಹಾತ್ಮ್ಯಯುಕ್ತಂ

ಶಬ್ದಾಲಂಕಾರಬದ್ಧಂ ಶಮಲಕುಲಹರಶ್ಲಾಘನೀಯಾರ್ಥಹೃದಮ್|

ಶ್ರೀನಾಥಪ್ರೀತಿಹೇತೋಃ ಹಯವದನಕೃಪಾಂಭೋಧಿಸಂಭೂತರತ್ನಂ

ಚಕ್ರೇ ತೀರ್ಥಪ್ರಬಂಧಂ ಬಹುಗುಣಭರಿತಂ ವಾದಿರಾಜೋ ಯತೀಂದ್ರಃ||46||

NAnAvruttam swayAtrAkramaparichitasukShEtramAhAtmyayuktam

shabdAlankArabadDham shamalakulaharashlAGhaneeyArThahrudam|

SreenAThapreetihEtOho HayavadanakrupAmBhODhisamBhUtaratnam

chakrE teerThaprabanDham bahuguNaBharitam VAdirAjO yateendraha||46||

नानाव्रुत्तं स्वयात्राक्रमपरिचितसुक्षॆत्रमाहात्म्ययुक्तं

शब्दालन्कारबद्धं शमलकुलहरश्लाघनीयार्थहृदम्।

श्रीनाथप्रीतिहॆतॊः हयवदनकृपाम्भॊधिसम्भूतरत्नं

चक्रॆ तीर्थप्रबन्धं बहुगुणभरितं वादिराजॊ यतीन्द्रः॥४६॥

SUMMARY: Exponential and outstanding poet Sri Vadirajaru, who possessed purest adoration to Sri Madhwa Shastra, created an exceedingly prolific poetic jewel titled Teerthaprabandha with exceptional variety of rhythmic patterns like Pathyavaktra, Upendravajra and so on, bedecked it with most pleasant, simple and musical words that are pregnant with meaning, that contain stanzas the recitation of which provides the richest experience and positive energy (Punya), dwelling upon the choicest pilgrim centres he visited and their reading or hearing ensures the path for salvation, worldly pleasures and pleasures in the world hereafter, and submitted it to the pleasure of Lord Sri Hari.

Sri Teerthaprabandha is not a travelogue in the ordinary sense of the term; Sri Vadirajaru visited several pilgrim centres, dipped in several holy rivers and spent a lot of time in many temples. In this work Teerthaprabandha, he offers prayers to different deities and holy rivers. Teertha means Teerthakshetra, which means pilgrim centre, holy place etc., and Prabandha in common parlor means an essay. But Teerthaprabandha is poetry that flows with very rare and extraordinary word patterns, rhythmic patterns, figures of speech. Teerthprabhandha is hailed as jewel that Sri Vadirajaru has personally created to adore Sri Hari. However, there is absolutely no exaggeration in anything that is said in this poetic extravaganza.

Sarasabharateevilasa, Sri Narayanacharyaru, Sri Raghunatharu, Sri Jagannatha Dasaru and several other scholars and outstanding books have hailed Teerthaprabandha for its quality of expression, brevity of presentation, usage of simple diction and affluence of meaning.

The reading or hearing of Teerthaprabandha clears all sins and paves way for salvation as it has been created by the grace of Lord Hayagreeva, for the grace of Lord Hayagreeva and submitted for the grace of Lord Hayagreeva.   

In the next episode, Phalashruti will be given.     

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 8, 9 AND 10 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 8, 9 ಮತ್ತು 10ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

 SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 8, 9 AND 10  (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 8, 9 ಮತ್ತು 10ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ನನು ತತ್ರ ವಿಶ್ವವಿಭವೈಕಪದಂ ಪರಿಭಾತಿ ಪೂರ್ಣಪುರುಷಸ್ಯ ಪುರೀ|

ಉಪಲಭ್ಯತೇ ಯದುಪಮಾನಪದಂ ಪ್ರತಿಬಿಂಬಮೇವ ಮಣಿವಪ್ರಗತಮ್||8||

Nanu tatra vishwaviBhavaikapadam pariBhAti pUrNapuruShasya puree|

UpalaBhyatE yadupamanapadam pratibimbamEva maNivapragatam||8||

ननु तत्र विश्वविभवैकपदं परिभाति पूर्णपुरुषस्य पुरी।

उपलभ्यतॆ यदुपमानपदं प्रतिबिम्बमॆव मणिवप्रगतम्॥८॥

SUMMARY: In that Vaikunthaloka, which is the mainland of all luxury and glory, the City of Supreme God Sri sparkles specially; in the corridors of that City of shining diamonds, the reflection of the city alone is the perfect comparison.

The City of Sri Hari is enveloped in a corridor and the reflection of the city is seen in the corridor. There is no other matching City anywhere in the universe, except the reflection found on the corridors of that city.

ಸಿತಸೌಧಸಂತತಿರುಚಾ ಸ್ಫುರಿತಾ ಪರಿತೋsರುಣಾಶ್ಮಗೃಹಪಂಕ್ತಿರುಚಿಃ|

ಇಹ ಮಚ್ಛರೀರವಲಯೇ ಲಸಿತಾಮನುಯಾತಿ ಮೂರ್ತಿಮಸುರಾಸುಹೃತಃ||9||

SitasauDhasantatiruchA sPhuritA paritO(s)ruNAshmagruhapangktiruchihi|

Iha machChareeravalayE lasitAmanuyAti mUrtimasurAsuhrutaha||9||

सितसौधसन्ततिरुचा स्फुरिता परितॊsरुणाश्मगृहपन्ग्क्तिरुचिः।

इह मच्छरीरवलयॆ लसितामनुयाति मूर्तिमसुरासुहृतः॥९॥

SUMMARY: Owing to the brightness of the surrounding castles in blazing colour, the lanes of houses built of beeds of Padmaraga, can be compared to the image of Sri Hari sparkling in the middle of my body.

The underlying meaning of this stanza is that the castles in Vaikuntha are shining like Sri Hari, who is resting on the body of Adi Shesha that is radiant like diamond or pearls and like the radiation around the rising Sun.

Sri Chalari Achar explains:

BhagavatpuryAm raktavarNapadmarAgavarNanirmitAni gruhANi santi| Tatsaritaha shuBhravarNa-chUrNaliptAha prAkArAha santi| ShuBhrapAkAramaDhyagataraktavarNagruhapangktihi Dhavalama-

chChareera maDhyE divyamAnOdyadAdityavarNa HarimUrtivat BhAti|

भगवत्पुर्यां रक्तवर्णपद्मरागवर्णनिर्मितानि गृहाणि सन्ति। तत्सरितः शुभ्रवर्णचूर्णलिप्ताः प्राकाराः सन्ति। श्भ्रप्राकारमध्यगत-

रक्तवर्ण गृहपन्ग्क्तिः धवलमच्छरीर मध्यॆ विद्यमानॊद्यदादित्यवर्ण हरिमूर्तिवत् भाति॥ (Ref. Sri Sumadhwavijaya compiled, edited and translated by Dr. Prabhanjanacharyaru, page 388 footnote)

The stanza also indicates that the castles in Vaikuntha glow like Lord Sri Hari.

ಶಬಲಾ ವಲೀಕಘಟಿತಸ್ಫಟಿಕದ್ಯುತಿಭಿರ್ಹರಿನ್ಮಣಿಮಯೀ ವಲಭೀ|   

ಪ್ರತಿಸದ್ಮ ಭಾತಿ ಯಮುನಾ ಮಿಲಿತಾ ಸಿತಸೌರಸೈಂಧವಪಯೋಭಿರಿವ||10||

ShabalA valeekaGhaTitasPhaTikadyutirharinmaNimayee valaBhee|

Pratisadma BhAti yamunA militA sitasaurasainDhavapayOBhiriva||10||

शबला वलीकघटिस्फटिकद्युतिभिर्हरिन्मणिमयी वलभी।

प्रतिसद्म भाति यमुना मिलिता सितसौरसैन्धवपयॊभिरिव॥१०॥

SUMMARY: The terrace of each of those spectacular castles, which are made of mixed beeds of pearl, shine due to the radiation of the edge of panels adoring the houses there and they resemble the confluence of the pure waters of Ganga and Yamuna rivers.

Valeeka means the edge of panels of houses; it also means multistoried houses; “Shabala” means multicoloured and “Valabhee” means the terrace.

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