Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

254.      ಜೀವನಂಗುಷ್ಠಾಗ್ರಮೂರುತಿ

                ಜೀವನಂಗುಟಮಾತ್ರಮೂರುತಿ

                ಜೀವನ ಪ್ರಾದೇಶ ಜೀವಾಕಾರ ಮೂರ್ತಿಗಳು|

                ಏವಮಾದಿ ಅನಂತರೂಪದಿ

                ಯಾವದವಯವಗಳಲಿ ವ್ಯಾಪಿಸಿ

                ಕಾವ ಕರುಣಾಳುಗಳ ದೇವನು ಈ ಜಗತ್ತ್ರಯವ||8||

            JeevananguShThAgramUruti

            jeevananguTamAtramUruti

            Jeevana prAdEsha jeevAkAra mUrtigaLu|

            YEvamAdi anantarUpadi

            yAvadavayavagaLali vyApisi

            kAva karuNALugaLa dEvanu yee jagattrayava||8|| 

SUMMARY: Lord Sri Hari has the minutest form that is equal to the tip of the toe; he manifests in as big a form as the human toe; he has the form that is as big as human body; he wears the form that is as huge as twelve inches; his form is as big as human physique and so on. He exists in every organ in infinite forms and takes care of all the three Lokas or Universes.

The “Pradesha” is said to mean 12 inches as per commentary on Tantrasarasangraha by Sri Chalaree Sheshacharyaru:

PrAdEshAdiparimANam tu pancharatnihi puruShaha chaturatnirvyAmaha chaturvimshyatyangulO ratnihi tadarTham prAdEsha iti shrutyA jnEyam| Atra ratnishabdaha hastavAchee| “ChaturvimshyatyAngulaha Kara” iti hayasheerShAt| ChatvAri vimshatishchaiva hastaha syAdangulAni tu iti cha| TadarTham dwAdashAngulaha prAdEshaha vitastirityarThaha|| ChalAreeshEShAcharyA’s Commentary on TantrasArasangraha(3/53) Ref. Sri Harikathmritasara compilation, interpretation and commentary by Dr. Sri. Vyasanakere Prabhanjanacharyaru page 306)

प्रादॆशादिपरिमाणं तु ’पन्चरत्निः पुरुषः चतूरत्निर्व्यामः चतुर्विंशत्यन्गुलॊ रत्निः तदर्थं प्रादॆश’ इति श्रुत्या ज्ञॆयं। अत्र रत्निशब्दः हस्तवाची। ’चतुर्विम्शान्गुलः कर’ इति हयशीर्षात्। चत्वारि विम्शतिश्चैव हस्तः स्यादन्गुलानि तु इति च। तदर्थं द्वादशान्गुलः प्रादॆशः वितस्तिरित्यर्थः॥ श्री छलारीशॆषाचार्यस्य तन्त्रसारशन्ग्रहव्याख्यानः ३/५३)॥ उल्लॆखः – श्री हरिकथामृतसारः -  श्री व्यासनकेरे प्रभन्जनाचार्यः pp ३०६  

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 26 and 27 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 26, 27ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 26 and 27  (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 26, 27ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ಸವಿಲಾಸಲಾಸ್ಯಪರಿತುಷ್ಟದೃಶೋ ಮೃದುಗೀತವಾದ್ಯಮುದಿತಶ್ರವಣಾಃ|

ಅನುರಂಜಯಂತಿ ನವಕಂಜದೃಶೋ ರಮಣಾ ಅಮೀ ಸ್ವರಮಣೀಸ್ತರುಣೀಃ||26||

SavilAsalAsyaparituShTadrushO mrudugeetavAdyamuditashravaNAha|

Anuranjayanti navakanjadrushO ramaNA amee swaramaNeestaruNeehi||26||

सविलासलास्यपरितुष्टदृशॊ मृदुगीतवाद्यमुदितश्रवणाः।

अनुरन्जयन्ति नवकन्जदृशॊ रमणा अमी स्वरमणीस्तरुणीः॥२६॥

SUMMARY: The young men there, whose ears had been satiated by the pleasant and soft songs and musical instruments being played in Vaikuntha and by seeing the romantic dances with their fully-satisfied eyes, made their lotus-eyed, most charming youthful female partners.

Beginning with this stanza upto 61^st stanza, the description frocusses on how females look and act in the Vaikuntha.

Male, female and transgender are the only three types of human beings found on earth. However, among the virtuous and cultured communities, only male and females exist. This and the subsequent stanzas prove that in heaven too, there are men and women. The general rule is that women are always born as women and men are always born as men. However, in the family cycle, there are instances of men being born as women on earth. Women, on the other hand, cn never be born as men. Details related to this subject are available in Sreemanmahabharata Tatparya Nirnaya and Geetatatparyanirnaya.

 

ಪರಿಣಾಯಕಾನುಪವನಾಭಿಮುಖಾನನುನಿಃಸರಂತಿ ಹರಿಣೀನಯನಾಃ|

ವಿಮಲಾದ್ವಿಮಾನವಲಯಾಚ್ಛನಕೈಃ ಶಶಿಮಂಡಲಾದಿವ ರುಚೋ ರುಚಿರಾಃ||27||

PariNAyakAnupavanABhimuKhAnanunihssaranti hariNeenayanAha|

VimalAdvimAnavalayAchChanakaihi shashimanDalAdivi ruchO ruchirAha||27||  

परिणायकानुपवनाभिमुखाननु निःसरन्ति हरिणीनयनाः।

विमलाद्विमानवलयाच्छनकैः शशिमन्डलादिव रुचॊ रुचिराः॥२७॥

SUMMARY: The deer-eyed young and charming young women there follow their husbands, who follow their husbands going to the garden, start from their residences slowly, even as they appear like the sparkrays emanating from the radiation around Sun and the Moon.  

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Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

252.      ಅನಲ ಪಕ್ವವ ಗೈಸಿದನ್ನವ

                ಅನಲದೊಳು ಹೋಮಿಸುವ ತೆರದಂ-

                ತನಿಮಿಷೇಶನು ಮಾಡಿ ಮಾಡಿಸಿದಖಿಳ ಕರ್ಮಗಳ|

                ಮನ ವಚನ ಕಾಯದಲಿ ತಿಳಿದನು-

                ದಿನದಿ ವಚನ ಕಾಯದಲಿ ವೃಜಿನಾ-

                ರ್ದನ ಸದಾ ಕೈಕೊಂಡು ಸಂತೈಸುವನು ತನ್ನವರ||6||

            Anala pakvava gaisidannava

            analadoLu hOmisuva reradan

            tanimiShEshanu mADi mADisidaKhiLa karmagaLa|

            Mana vachana kAyadali tiLidanu-

            Dinadi vachana kAyadali vrujinA-

            Rdana sadA kaikonDu santaisuvanu tannavara||6||

SUMMARY: Like offering the rice prepared in fire to fire god (Agni), all the actions and reactions that Lord Sri Hari does and gets them done through mind, speech and body should be submitted back to Lord Hari with full consciousness and awareness and without any suspicion. Destroyer of sins, Sri Hari, will accept them and console us, always.

Here is a beautiful explanation of how to surrender all our actions and thoughts to Lord Hari. While performing Vaishwadeva, a ritual of surrendering rice to Lord through Fire God, rice is prepared with fire and offered to Lord in the fire. Similarly, it should always be remembered that “NAham kartA Harihi KartA” (I do not do anything and everything is done by supreme Lord Sri Hari); all human thoughts and actions are done by the Lord, who gets everything done according to his will, albeit in accordance with the Karmic correlation; with this firm faith, all human thoughts and actions should again be surrendered to the Lord, which is done by pronouncing ‘Sri Krishnarpanamastu’.

 

253.     ಕುದುರೆಬಾಲದ ಕೊನೆಯ ಕೂದಲು

                ತುದಿ ವಿಭಾಗವ ಮಾಡೆ ಶತವಿಧ

                ಅದರೊಳೊಂದನು ನೂರುಭಾಗವ ಮಾಡಲೆಂತಹದೋ|

                ವಿಧಿಭವಾದಿಸಮಸ್ತದಿವಿಜರ

                ಮೊದಲು ಮಾಡಿ ತೃಣಾಂತ ಜೀವರೊ-

                ಳಧಿಕನ್ಯೂನತೆಯಿಲ್ಲವೆಂದಿಗು ಜೀವಪರಿಮಾಣ||7||

            KudurebAlada koneya kUdalu

            Tudi viBhAgava mADe shataviDha

            adaroLondanu nUruBhAgava mADalentahadO|

            viDhiBhavAdisamastadivijara

            modalu mADi truNAnta jeevaro-

            LaDhikanyUnateyillavendigu jeevaparimANa||7||

SUMMARY: The quantum of living beings in the creation is equal to one hundredth part of the finest tip of a single hair of a horse’s tail. It can never be lesser or more.

This stanza precisely describes the real role of living beings on earth. If a hair from the tail of horse is plucked and the tip or the end of that single hair is divided into one hundred parts, the quantum of living beings in the universe is equal to one of those one hundred parts of the hair. In common parlor, one hundred actually means innumerable and it is certainly not one hundred.

TattwasAra elaborates:

AshwavAlAgramAdAya viBhajya shataDhA hi tat|

punashchashataDhABhinnam kiyanmAnam BhaviShyati|

TAvadbrahmAdi jeevAnAm parimANam prakeertitam||

अश्ववालाग्रमादाय विभज्य शतधा हि तत्।

पुनश्चशतधाभिन्नं कियन्मानं भविष्यति।

तावद्ब्रह्मादि जीवानां परिमाणं प्रकीर्तितम्॥

Holy scriptures clearly state that being, the soul, the self is very subtle; the subtlety of the atom of Jeeva or being is more compared to the subtlety of the atom of solids. In other words, the atomic representation of a being is the subtlest. This subtlety is universal and it is the same among all beings, including Brahma and other deities and demi gods.

In his work titled “VishnutattwanirNaya”, Sri Madhwacharyaru splendidly explains this phenomenon:

 

ParamANupradEshE(s)pi hyanantAha prANirAshayaha|

SukShmatvAdeeshashaktayaiva sThUlA api hi samsThitAha||iti cha||

परमाणुप्रदॆशॆsपि ह्यनन्ताः प्राणिराशयः।

सूक्ष्मत्वादीशशक्त्यैव स्थूला अपि हि संस्थिताः॥इति च॥

Within the space where an atom exists, innumerable heaps of beings exist.

Even in Vishnupurana this factor has been wonderfully explained.

The word “viDhiBhavAdisamastadivijara” indicates that irrespective of the number of beings in the minutest space, the discrimination between one being and another is always the case.

ADhyAtmamAla (30, 31) substantiates this factor further:

 

TanmaDhyE cha sadA jeevaha swarUpAvayavaihi sadA|

SwarUpEndriyayuktaha san jnAnarUpashareeravAn||

vartantE tasya chaitadDhipramANamiha kaThyatE|

तन्मध्यॆ च सदा जीवः स्वरूपावयवैः सदा।

स्वरूपॆन्द्रिययुक्तः सन् ज्ञानरूपशरीरवान्॥

वर्ततॆ तस्य चैतद्धिप्रमाणमिह कथ्यतॆ।     

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 23 to 25 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 23 ರಿಂದ 25ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 23 to 25  (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 23 ರಿಂದ 25ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ನ ಭವಂತಿ ಯತ್ರ ಮೃತಿಜನ್ಮಜರಾಸ್ತ್ರಿವಿಧಂ ಭಯಂ ಕಿಮುತ ದುಃಖಗಣಃ|

ಅಪರಂ ಚ ಕಿಂಚಿದಶುಭಂ ನ ಭವೇನ್ನ ಗುಣಾದಿ ತತ್ಪ್ರಭವಮೂಲಮಪಿ||23||  

Na Bhavanti yatra mrutijanmajarAstriviDham kimuta duhKhagaNaha|

Aparam cha kinchidashuBham na BhavEnna guNAdi tatpraBhavamUlamapi||23||

न भवन्ति यत्र मृतिजन्मजरास्त्रिविधं भयं किमुत दुःखगणः।

अपरं च किन्चिदशुभं न भवॆन्न गुणादि तत्प्रभवमूलमपि॥२३॥

SUMMARY: There in Vishnuloka, the three types of heat of birth, death and old age never exists; such being the case, where is the room for the cluster of distress or sorrow? There is never any place there for other types of drawbacks, shortcomings, miseries or their sources.

The three types of heat or miseries are called as ADhyAtmika, ADhiBhautika and ADhidaivika. The three categories of character called Sat (virtue), Rajas and Tamas exist on earth and there is no for such discriminatory qualities in Vishnuloka.

ಅನುಭೂಯತೇ ಸುಖಮನಂತಸಖೈಃ ಸಕಲೈರಲಂಮತಿಪದಂ ಸತತಮ್|

ಅಪಿ ತಾರತಮ್ಯಸಹಿತೈಃ ಸ್ವಗುರುಪ್ರವಣೈಃ ಪರಸ್ಪರಮುರುಪ್ರಣಯೈಃ||24||

AnuBhUyatE suKhamanantasaKhaihi sakalairalammatipadam satatam|

Api tAratamyasahitaihi swagurupravaNaihi parasparamurupraNayaihi||24||

अनुभूयतॆ सुखमनन्तसखैः सकलैरलंमतिपदं सततम्।

अपि तारतम्यसहितैः स्वगुरुप्रवणैः परस्परमुरुप्रणयैः॥२४॥

SUMMARY: All those who have attained the Vishnuloka or salvation, who are always with ever infinite Lord Sri Hari, albeit in their differential forms, sharing sublime love, possessing unsuspicious devotion for their superiors, enjoy supreme and sumptuous joy forever.

The differential forms means the differences among human beings, animals and other objects or beings will not cease to exist in Vishnuloka. This is perhaps to take monotony out of the life in Vishnuloka. However, the discriminatory emotions do not have any room there. The hearts and minds of everyone, irrespective of their status, remain unadulterated, uncorrupt and constant. This is indicated by the word “SwagurupravaNaihi”.

ಅತಿಸುಂದರಾಃ ಸುರಭಯಃ ಪುರುಷಾ ಹರಿಚಂದನೇನ ನವಚಂದ್ರರುಚಾ|

ಚಲಚಾರುಚಾಮರಧರಾನುಚರಾ ವಿಹರಂತಿ ನಿತ್ಯತರುಣಾ ಇಹ ತೇ||25||

AtisundarAha suraBhayaha puruShA harichandanEna navachandraruchA|

ChalachAruchAmaraDharAnucharA viharanti nityataruNA iha tE||25||

अतिसुन्दराः सुरभयः पुरुषा हरिचन्दनॆन नवचन्द्ररुचा।

चलचारुचामरधरानुचरा विहरन्ति नित्यतरुणा इह तॆ॥२५॥

SUMMARY: All those who have attained Vishnuloka are most charming; the aroma of red sandal paste they always apply to their body fills the air there; servants carrying very beautiful fans and serving the people there is a common sight; people there are eternally young and they keep on roaming about in Vishnuloka.

Thaittaropanishat mentions this situation as follows:

SaiShA(ss)nandasya meemAmsA Bhavati| YuvA syAtsADhu yuvA(s)DhyAyakaha| AashiShTO druDhiShThO baliShThaha| TasyEyam pruThivee sarvA vittasya pUrNA syAt| Sa yekO mAnuSha Anandaha||…

सैषाssनन्दस्य मीमाम्सा भवति। युवा स्यात्साधु युवाsध्यायकः। आशिष्टॊ दृढीष्ठॊ बलिष्ठः। तस्यॆयं पृथिवी सर्वा वित्तस्य पूर्णा स्यात्। स ऎकॊ मानुष आनन्दः॥…     

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Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

250.      ದಹಿಕ ದೈಶಿಕ ಕಾಲಿಕತ್ರಯ

            ಗಹನಕರ್ಮಗಳುಂಟು ಇದರೊಳು

                ವಿಹಿತಕರ್ಮಗಳರಿತು ನಿಷ್ಕಾಮಕನು ನೀನಾಗಿ|

                ಬೃಹತಿನಾಮ ಭಾರತೀಶನ

                ಮಹಿತರೂಪವ ನೆನೆದು ಮನದಲಿ

                ಅಹರಹರ್ಭಗವಂತಗರ್ಪಿಸು ಪರಮಭಕುತಿಯಲಿ||4||

            Dahika daishika kAlikatraya

            gahanakarmagaLunTu idaroLu

            vihitakarmagaLaritu niShkAmakanu neenAgi|

            BruhatinAma BhArateeshana

            mahitarUpava nenedu manadali

            aharaharBhagavantagarpisu paramaBhakutiyali||4||

SUMMARY: There are three types or categories of deeds that human beings do namely Daihika (Physical), Daishika (related to country or society or societal) and Kalika or time-related. Do only those deeds from among these categories that are ‘good’ or sane and acceptable, without any expectations or anticipation; think of the consort of Bharati Devi, Sri Mukhyaprana in his Bruhatee form in your mind and submit all your daily actions to the Lord Sri Hari.

 

The time-related actions needs a little explanation. It refers to the four important phases of human life namely boyhood or infancy, youth, adulthood and old age. Our actions should not overlap, deviate or untimely. Whatever one acts during boyhood cannot be carried forward into youth-hood and similarly into other phases of life. There are certain fixed duties and responsibilities attached to each phase and they need to be honored, followed and practiced.

Whatever we do during daytime cannot be and should not be done during night and vice versa. There are proper times for every action. We should compulsorily know what should be done when and in what manner and where. Otherwise, things go astray and results would be pathetic. The fate of results may not be known immediately but it will be definitely known in the longer run.

 

The Gita states:

 

KarmaNyEvADhikArastE mA PhalEShu kadAchana|

MA karmaPhalahEturBhUrmA tE sangO(s)stwakarmaNi||Gita 2/47||

कर्मण्यॆवाधिकारस्तॆ मा फलॆषु कदाचन।

मा कर्मफलहॆतुर्भुर्मा तॆ सन्गॊsस्त्वकर्मणि॥गीता २/४७॥

Again:

Niyatam kuru karma twam karma jyAyOhyakarmaNaha|

ShareerayAtrA(s)pi cha tE na prasidDhyEdakarmaNaha||Gita 3/8||

नियतं कुरु कर्म त्वं कर्म ज्यायॊह्यकर्मणः।

शरीरयात्राsपि च तॆ न प्रसिद्ध्यॆदकर्मणः॥गीता ३/८॥

 

Similar work culture has been described in Dwadasha Stotra, Vishnurahasy, Prataha Sankalpa Gadya and so on.

 

251.     ಮೂರುವಿಧಕರ್ಮಗಳೊಳಗೆ ಕಂ-

                ಸಾರಿ ಭಾರ್ಗವ ಹಯವದನ ಸಂ-

                ಪ್ರೇರಕನು ತಾನಾಗಿ ನವರೂಪಂಗಳನೆ ಧರಿಸಿ|

                ಸೂರಿಮಾನ ದಾನವರೊಳು ವಿ-

                ಕಾರಶೂನ್ಯನು ಮಾಡಿ ಮಾಡಿಸಿ

                ಸಾರಭೋಕ್ತನು ಸ್ವೀಕರಿಸಿ ಕೊಡುತಿಪ್ಪ ಜೀವರಿಗೆ||5||

            MooruviDhakarmagaLoLage kam-

            sAri BhArgava Hayavadana sam-

            prErakanu tAnAgi navarUpangaLane Dharisi|

            SUrimAna dAnavaroLu vi-

            kArashUnyanu mADi mAdisi

            sAraBhOktanu sweekarisi koDutippa jeevarige||5||

SUMMARY: In these three categories of deeds, Sri Hari is the motivator and proponent in the forms of Sri Krishna, Sri Parashurama and Hayavadana; Sri Hari prompts our actions by being different in different people namely Rajas, Tamas and Satvik. He remains ‘untouched’ and ‘unaffected’ by their actions, does their deeds and gets the deeds done by them, remains the recipient of the end-results and presents them to the respective souls.

In each category of deeds namely physical, societal and time-related, Sri Hari is present in the forms of Sri Krishna, Sri Parashurama and Sri Hayavadana among Rajas, Tamas and Satvik souls. It  must be noted that in every human being there are Rajas, Tamas and Satvik qualities or characters and therefore, the forms of Sri Hari will be nine in each being.

 

However, despite being the sole motivator, Sri Hari is unaffected and untouched by those actions or emotions or feelings. All the actions are directed and monitored through Lord Vayu, who monitors the mind.          

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