SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 15 to 19 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 15 ರಿಂದ 19ರವರೆಗಿನ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 15 to 19  (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 15 ರಿಂದ 19ರವರೆಗಿನ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ಭವನಂ ವಿಭಾತಿ ಭುವನೈಕಪತೇರ್ಭುವನತ್ರಯಾದ್ಭುತಗುಣಾತಿಶಯಿ|

ವರಮಂದಿರಪ್ರಕರಮಧ್ಯಗತಂ ದ್ವಿಜಮಂಡಲಸ್ಥಶಶಿಮಂಡಲವತ್||15||

Bhavanam viBhAti BhuvanaikapatErBhuvanatrayAdBhutaguNAtishayi|

Varamandiraprakaramadhyagatam dwijamanDalasThashashimanDalavat||15||

भवनं विभाति भुवनैकपतॆर्भुवनत्रयाद्भुतगुणातिशयि।

वरमन्दिरप्रकरमध्यगतं द्विजमन्डलस्थशशिमन्डलवत्॥१५॥    

SUMMARY: The main castle that glows in the midst of a cluster of radiant, palacial buildings belongs to Lord Sri Hari. It puts aside everything that is considered outstanding, miraculous and spectacular. It shines like the radiation tha sruounds the Moon amidst the clusters of stars.

It is quite common that Full Moon overshines all other Stars and he lights up a vast area. The royal palace of Lord Sri Hari shines brither than all other palacial buildings that are seen in Vaikuntha.

The word “Dwija” in the compound expression “DwijamanDalasThashashimanDalavat” refers to Stars because in Sri Bhagavata too Dwija has been employed to mean star. In Gita, Lord Krishna says: “nakShatrANAmaham Shashi” even though Moon is not considered to be a star in the common parlour. He is referred to as a star because he shines amidst several stars around him.

There is no Lord equal to Sri Hari and no castle that can match the castle of Sri Hari. “VenkaTAdrisamam sThAnam brahmAnDE nAsti kinchana|VEnkaTEshasamO dEvO na BhUtO na BhaviShyati||{वॆन्कटाद्रिसमं स्थानं ब्रह्मान्डॆ नास्ति किन्चन।वॆन्कटसमॊ दॆवॊ न भूतॊ न भविष्यति।

 

ಸ್ವಯಮಿಂದಿರೈವ ಪತಿಮಾನಕರೀ ಗೃಹಕರ್ಮ ಯತ್ರ ಕುರುತೇ ಸುತರಾಮ್|

ಅಪಿ ಕಿಂಕರೀದಶಶತೀಮಹಿತಾ ಶ್ರಿಯಮತ್ರ ವರ್ಣಯತಿ ವೇಶ್ಮನಿಕಃ||16||

Swayamindiraiva patimAnakaree gruhakarma yatra kurutE sutarAm|

Api kinkareedashashateemahitA shriyamatra varNayati vEshmanikaha||16||

स्वयमिन्दिरैव पतिमानकरी गृहकर्म यत्र कुरुतॆ सुतराम्।

अपि किन्करीदशशतीमहिता श्रियमत्र वर्णयति वॆश्मनिकः॥१६॥

SUMMARY: In that sublime bastion of Lord, Sri Ramadevi, who is being attended, served and worshipped by thousands of female attenders, does all the domestic work personally and is worshipping her consort Sri Hari; who can describe the charm of that scene?

Being the wife of the Lord of the Universe and being the Goddess of words and wealth, Sri Ramadevi does not abstain from performing the domestic duties. Her activities and reverence to Lord is symbolic of the duties of a wife towards her husband. In Bhagavata it is mentioned:

Shreeryatra rUpiNyurugAyapAdayOho KarOti mAnam bahuDhA viBhUtiBhihi|

PrEnKham shtritA yA kusumAkarAnugairvigeeyamAnA priyakarma GAyatee||

श्रीर्यत्र रूपिण्युरुगायपादयॊः करॊति मानं बहुधा विभूतिभिः।

प्रॆन्खं श्रिता या कुसुमाकरानुगैर्विगीयमाना प्रियकर्म गायती॥

ಕಮಲಾಪತಿಃ ಕಮಲಯಾsಮಲಯಾ ಕಮನೀಯಯಾ ಕಮಲಲೋಚನಯಾ|

ಅಮೃತಾಹಿರಾಜಮೃದುಭೋಗಗತಃ ಸ್ವರತೋsಪಿ ತತ್ರ ರಮತೇ ಪರಮಃ||17||

KamalApatihi kamalayA(s)malayA kamaneeyayA kamalalOchanayA|

AmrutAhirAjamruduBhOgagataha swaratO(s)pi tatra rematE paramaha||17||

कमलापतिः कमलयाsमलया कमनीयया कमललॊचनया।

अमृताहिराजमृदुभॊगगतः स्वरतॊsपि तत्र रमतॆ परमः॥१७॥

SUMMARY: Unparalleled Kamalapati Sri Hari, even though he is self-pleasurable, rests on the soft body of ever-free Shesha in that Mandir and plays passionately with blemishless, charming and lotus-eyed Mahalakshmi.

Sri Hari is self-pleasurable. He does not need someone to please him. He loves Ramadevi to please her. He is ‘Swarata”.

ತರುಣಪ್ರಭಾಕರಸಹಸ್ರರುಚಂ ಕನಕಾಂಬರಂ ಮಣಿಮಯಾಭರಣಮ್|

ಹಸಿತಾನನೇಂದುಮರವಿಂದದೃಶಂ ತಮರೀಂದ್ರಧಾರಿಣಮನುಸ್ಮರತ||18||

TaruNapraBhAkarasahasrarucham kanakAmbaram maNimayABharaNam|

HasitAnanEndumaravindadrusham tamareendraDhAriNamanusmarata||18||

तरुणप्रभाकरसहस्ररुचं कनकाम्बरं मणिमयाभरणम्।

हसिताननॆन्दुमरविन्दद्रुशं तमरीन्द्रधारिणमनुस्मरत॥१८॥

SUMMARY: Always remember Pundareekaaksha Lord Sri Hari, who is wearing a glittering, silk loin cloth (Peetambara) the brightness of which is equal to the sparkle that may be seen at the time of rising of thousands of Suns; who is wearing jewels of nine diamonds and pearls and whose smiling face is like the full moon.

This expression is like reiteration of a stanza in Bhagavata:

BhrutyprasAdABhimuKham drugAsavam prasannahAsAruNalOchanAnanam|

KireeTinam kunDalinam chaturBhujam peetAmbaram vakShasi lakShitam shriyA||2/9/15||

भ्रुत्यप्रसादाभिमुखं दृगासवं प्रसन्नहासारुणलॊचनाननम्।

किरीटिनम् कुन्डलिनं प्रसन्नहासारुणलॊनाननम्॥

ಗಣಯೇದ್ರಮಾsಸ್ಯ ಗುಣಾನಖಿಲಾಂಶ್ಚತುರಾನನಶ್ಚತುರವಾಗಪಿ ನೋ|

ನ ವಯಂ ಸಹಸ್ರವದನಾ ಅಪಿ ತಾನಪರೋದಿತಾನತಿವದೇಮ ಪುನಃ||19||

GaNayEdramA(s)sya guNAnaKhilAmshchaturAnanashchaturavAgapi nO|

Na vayam sahasravadanA api tAnaparOditAnativadEma punaha||19||

गणयॆद्रमाsस्य गुणानखिलाम्श्चतुराननश्चतुरवागपि नॊ।

न वयं सहस्रवदना अपि तानपरॊदितानतिवदॆम पुनः॥१९॥

SUMMARY: Neither Mahalakshmi, nor the clever and eloquent four-faced Brahma nor can we, of thousand faces, count the number of all the qualities of Sri Hari. Yet, we can beautifully describe those qualities better than the description already provided by others.

Since the qualities and attributes of Lord Hari are infinite, it is not possible for any one at any point of time describe them, comprehensively.

Although ‘Vayam’ means ‘we’, in this context, it should be perceived as synonymous of Lord Shesha, who has thousand hoods.

Bhagavata describes:

GAyan guNAn dashashatAnana AadidEvaha|

ShEShO(s)DhunA(s)pi samavasyati nAsya pAram||Bhagavata 2/7/41||

गायन् गुणान् दशशतानन आदिदॆवः।

शॆषॊsधुनाsपि समवस्यति पारम्॥भागवत २/७/४१॥

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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

246.      ದೇವದೇವೇಶನ ಸುಮೂರ್ತಿ ಕ-

                ಳೆವರಗಳೊಳಗನವರತ ಸಂ-

                ಭಾವಿಸುತ ಪೂಜಿಸುತ ನೋಡುತ ಸುಖಿಸುತಿರು ಬಿಡದೆ|

                ಶ್ರೀವರ ಜಗನ್ನಾಥವಿಟ್ಠಲ

                ತಾ ಒಲಿದು ಕಾರುಣ್ಯದಲಿ ಭವ

                ನೋವ ಪರಿಹರಿಸುವನು ಪ್ರವಿತತ ಪತಿತಪಾವನನು||32||

            DEvadEvEshana sumUrti ka-

            LevaragaLoLaganavarata sam-

            BhAvisuta pUjisuta nODuta suKhisutiru biDade|

            Shreevara JagannAThaviTThala

            Ta volidu kAruNyadali Bhava

            nOva pariharisuvanu pravitata patitapAvananu||32||

SUMMARY: Be happy by always thinking of, worshipping and having the Darshan of the good forms of Lord Sri Hari, who is the God of all gods and demi-gods and the most capable God of doing anything and everything; being better and higher than Goddess Sri Lakshmi Devi, Sri Jagannatha Vitthala Sri Hari becomes intimate and with kindness, resolves the scaring elements of family or worldly life. He is everywhere in distinct forms and is most accomplished in converting even the insane into sane beings.

“Sreevara” means the consort of Sri Lakshmi and more powerful than Lakshmi Devi. He is loved by Sri Lakshmi.

Yogadeepika describes in great detail the need to think and worship the infinite forms and appearances of Lord Hari, including the 24 incarnations that are carved and created in the form of various idols and statues; five forms such as KraddhOlka; nine forms such as Vimala and others; five such as Vasudeva and others; four such as Vishwa and others; four of Atma (Soul) and others; fifty of Aja and others; one hundred of Narayana and others; one thousand of Vishwa and Vishnu and others; infinite like Ajita; and seventy-two thousand NaDi rUpas (Pulse forms).

End of Matruka Sandhi    

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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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