SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 36 to 39 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 36ರಿಂದ  39ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ಅನುಪಾಲಿತಾಃ ಸ್ವದಯಿತೈರ್ದಯಿತಾಃ ಕಥಮಪ್ಯುಪೇತ್ಯ ಕುಚಭಾರನತಾಃ|

ಶನಕೈಃ ಪುನಸ್ತದವಲಂಬಬಲಾತ್ ಕಿಲ ತಾ ವಿಶಂತಿ ಪರಮೋಪವನಮ್||36||

AnupAlitAha swadayitairdayitAha kaThamapyupEtya kuchBhAranatAha|

Shanakaihi punastadavalambabalAt kila tA vishanti paramOpavanam||36||

अनुपालिताः स्वदयितैर्दयिताः कथमप्युपॆत्य कुचभारनताः।

शनकैः पुनस्तदवलंबबलात् किल ता विशन्ति परमॊपवनम्॥३६॥

SUMMARY: Being eagerly awaited by their consorts, those women, slightly bent due to the weight of their breasts, somehow reach their husbands with great efforts and later, relying on their husbands’ support, they enter the celestial gardens.

Here, the word ‘kila’ indicates that the struggle, strain, great efforts etc. are not experienced by them, literally. It is just a pretention.

The gardens in heavens are not set up by any authority. Virtuous people utilize their spare time in setting up tiny parks, more with an intention to grow plants that yield fragrant flowers and tasty fruits.

ಹಸಿತಪ್ರಸೂನನಿಕರೋರುಭರಪ್ರಣಮತ್ಸುವರ್ಣಮಣಿಸರ್ವತರೂನ್|

ಉಪಗೂಹಯನ್ನಮೃತಸಿಂಧುಸಖಃ ಪವನೋ ನ ಕಸ್ಯ ಸುಖಮೇಧಯತಿ||37||

HasitaprasoonanikarOruBharapraNamatsuvarNamaNisarvataroon|

UpagUhayannamrutasinDhusaKhaha pavanO na kasya suKhamEDhayati||37||

हसितप्रसूननिकरॊरुभरप्रणमत्सुवर्णमणिसर्वतरून्।

उपगूहयन्नमृतसिन्धुसखः पवनॊ न कस्य सुखमॆधयति॥३७॥

SUMMARY: Will not breeze, the close accompaniment of oceans that blow on all those gold-draped trees that are bent to the ground due to the weight of the fully blossomed flowers enhance the happiness of anyone?

The fact that two oceans named as “Ara” and “Nya” are there in the Vaikuntha is revealed in this stanza.

ಶನಕೈಃ ಉಪಚಾರನಂದನಮಿದಂ ದ್ಯುವನಂ ನಿಯಮೇನ ನಂದಯತಿ ಯನ್ನಜನಮ್|

ಪರಮೇವ ನಂದನಮುಪೇಂದ್ರವನಂ ಸಕಲಂ ಸದಾ ಯದಭಿನಂದಯತಿ||38||

Shanakaihi upachAranandanamidam dyuvanam niyamEna nandayati yannajanam|

ParamEva nandanamupEndravanam sakalam sadA yadaBhinandayati||38||

शनकैः उपचारनन्दनमिदं द्युवनं नियमॆन नन्दयति यन्नजनम्।

परमॆव नन्दनमुपॆन्द्रवनं सकलं सदा यदभिनन्दयति॥३८॥

SUMMARY: The forest in heaven is known as Nandanavana for name’s sake only because it cannot, as a rule of law, provide the same sort of comfort and enjoyment to all, always; this forest in Vaikuntha of Sri Hari, who is called as Indra too, is the real Nandanavana as it gives happiness to everyone coming there, always.

The Orchards in Vaikuntha is superior compared to the Nandanavana in Heaven or Indra Loka and that is why the poet here says that the one in Vaikuntha is the real Nandanavana.

Sri Vendanga Tirtharu and Sri Vishwapati Tirtharu have not elaborated this stanza and Sri Chalari Acharya too opines that this stanza is ‘insignificant’.

ವರಪಾರಿಭದ್ರಕಸುಕಲ್ಪತರುವ್ರಜಪಾರಿಜಾತಹರಿಚಂದನವತ್|

ಸಹಿತಂ ಸಮಾದಿಪದತಾನನಗೈಃ ಪರಿಭೂಷಯಂತಿ ತದಹೋ ಋತವಃ||39||  

VarapAriBhadrakasukalpataruvrajapArijAtaharichandanavat|

Sahitam samAdipadatAnanagaihi pariBhUShayanti tadahO Rutavaha||39||

वरपारिभद्रकसुकल्पतरुव्रजपारिजातहरिचन्दनवत्।

सहितं समादिपदताननगैः परिभूषयन्ति तदहॊ ऋतवः॥३९॥

SUMMARY: This Orchards where clusters of five great divine trees that yield flowers named as Paribhadra (Mandara) or the Coral tree, Celestial (Kalpavruksha),Paarijaata (Jatropha Multifida), Redsanders (Harichandana) and Santana (for most of these trees, the “Amarakosha” mentions a common name ‘celestial trees’) are adorned by all Ritus or seasons.

Amarakosha mentions: MandaarashabdEna pAriBhadrO grAhyaha| ‘PAriBhadrO nimbakatarurmandAraha pArijAtakaha’ ityamarakOshOktEhe||Chalari||    

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

258.      ಗರುಡ ಶೇಷ ಭವಾದಿ ನಾಮವ

                ಧರಿಸಿ ಪವನ ಸ್ವರೂಪದೇಹದಿ

                ಕರಣನೀಯಾಮಕನು ತಾನಾಗಿಪ್ಪ ಹರಿಯಂತೆ|

                ಸರಸಿಜಾಸನ ವಾಣಿ ಭಾರತಿ

                ಭರತನಿಂದೊಡಗೂಡಿ ಲಿಂಗದ-

                ಲಿರುತಿಹರು ಮಿಕ್ಕಾದಿತೇಯರಿಗಿಲ್ಲವಾ ಸ್ಥಾನ||12||

            GaruDa shESha BhavAdi nAmava

            Dharisi pavana swarUpadEhadi

            karaNaneeyAmakanu tAnAgippa Hariyante|

            sarasijAsana VANi BhArati

            BharatanindoDagUDi lingada-

            Lirutiharu mikkAditEyarigillavA sThAna||12||

SUMMARY: Lord Vayu wears names of Garuda, Shesha, Rudra and others, exists in the forms of beings and monitors their actions and reactions. Brahma, Saraswati and Bharati will join force with Lord Vayu to be present in the beings. Other deities do not have such status.

Most important message of this stanza is that Lord Vayu alone has that ‘eligibility’ to be present in beings, apart from Lord Hari. However, Lord Hari is present in the bodies in the form of a shadow or reflection and Lord Vayu is present as the worshipper of the Lord, controlling the deeds of the respective body.

There is room to believe that Garuda, Shesha and Rudra too can enter into the bodies. However, it has been clarified here that Lord Vayu assumes those names and is called or addressed as Vayu, not as Garuda, Shesha or Rudra.

Another significant aspect of this stanza is that Lord Vayu is the favoring deity of body and sensory organs. He cautions the body or the self every now and then.

JeevasThitEna rUpENa vEdayatyahamityapi| NyayavivaraNa 4/2/2|

जीवस्थितॆन रूपॆण वॆदयत्यहमित्यपि। न्यायविवरणा ४/२/२।  

Rigveda 10/114 Gharma Sukta: ‘GharmA samantAt trivrutam vyApatustayOrjuShTim mAtarishwA jagAma’

 

घर्मसूक्तः रिग् वॆद १०/११४: ’घर्मा समन्तात् त्रिवृतं व्यापतुस्तयॊर्जुष्टिं मातरिश्वा जगाम’

BhagavatatAtparyadeepika mentions: ‘MuktAnAm samsrutisThAnAm neechAnAm dEhagO hi saha’ iti yEkAdashatAtparya vyAKhyAnAvasarE itThamuktam|

’मुक्तानां संसृतिस्थानां नीचानां दॆहगॊ हि सः’ इति ऎकादशतात्पर्यव्याख्यानावसरॆ इत्थमुक्तम्।भागवततात्पर्यदीपिका।

 

Dr. Sri Vyasanakere Prabhanjanacharyaru in his compilation of Harikathamrutasara has provided wide ranging references on this subject drawn from NyAyavivaraNa, TAmraparNeeya NyAyavivaraNa TippaNi, PavamanasahmitA and PrakAshashmitA.

 

259.     ಜೀವನಕೆ ತುಷದಂತೆ ಲಿಂಗವು

                ಸಾವಕಾಶದಿ ಪೊಂದಿ ಸುತ್ತಲು

                ಪ್ರಾವರಣರೂಪದಲಿ ಇಪ್ಪದು ಭಗವದಿಚ್ಛೆಯಲಿ|

                ಕೇವಲ ಜಡಪ್ರಕೃತಿ ಇದಕಧಿ-

                ದೇವತೆಯು ಮಹಲಕ್ಷ್ಮಿಯೆನಿಪಳು

                ಆ ವಿರಜೆಯ ಸ್ನಾನಪರಿಯಂತರದಿ ಹತ್ತಿಹುದು||13||

            Jeevanake tuShadante lingavu

            sAvakAshadi pondi suttalu

            prAvaraNarUpadali ippadu BhagavadichCheyali|

            KEvala jaDaprakruti idakaDhi-

            dEvateyu mahalakShmiyinipaLi

            Aa virajeyu snAnapariyantaradi hattihudu||13||

SUMMARY: Like the skin that covers the grains, the body or shape of any being is just an opportunity to act as per the corridor of the wishes or directions of the Lord. This is just a solid nature and its prime deity is Mahalakshmi. This body will not be removed till it bathes in Viraja River in Vaikuntha.

 

This stanza makes it clear that the present body form or shape of beings is called Linga Deha or the gender body and it is different from Swaroopa Deha or the original form that undergoes, may be, metamorphosis or a sort of transformation into several other beings before assuming the human form. From this human form, the Swaroopa Deha may get salvation or may again end up in cycle of various births and deaths.

 

Vishnurahasya mentions:

‘MOkShADhikAriNAmEva jnAnaishwaryAdayO guNAha|

TEShAmAchChAdayatyEkA tamOgA sA prakeertitA||

Jeevam prati mahAviShNum prAptwA(ss)chChAdayati praBhO|

SA parA prakrutirjnEyA paramAchChAdikA smrutA||

Tatra viShNOrmahABhAga swaguNAchChAdikAm hana|

ParamAchChAdikAm duShTAm vyAGhuTTya cha mahapraBhO|

MOkSham dEhi mahABhAga twadBhaktAnAm mahApraBhO||

‘मॊक्षाधिकारिणामॆव ज्ञानैश्वर्यादयॊ गुणाः।

तॆषामाच्छादयत्यॆका तमॊगा सा प्रकीर्तिता॥

जीवं प्रति महाविष्णुं प्राप्त्वाssच्छादयति प्रभॊ।

सा परा प्रकृतिर्ग्नॆया परमाच्छादिका स्मृता॥

तत्र विश्णॊर्महाभाग स्वगुणाच्छादिकां हन।

परमाच्छादिकां दुष्टां व्याघुट्ट्य च महाप्रभॊ॥

मॊक्षं दॆहि महाभाग त्वद्भक्तानां महाप्रभॊ॥विष्णुरहस्य॥

 

The word “hattihudu” (ಹತ್ತಿಹುದು) clearly states that the body of any being is fully bound. It has absolutely no freedom.              

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 32 to 35 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 32ರಿಂದ  35ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

Shlokas from 32 to 35 are inter-connected and hence being in sequence.

ಕರಪಲ್ಲವೈಸ್ತರಲಿತೈರ್ಲಲಿತೈರಸಕೃತ್ಕ್ವಣತ್ಕನಕಕಂಕಣಕೈಃ|

ನವರೋಮರಾಜಿವಲಿವಲ್ಗುಮೃದುಪ್ರತನೂದರೈರತಿಮನಾಕ್ತರಲೈಃ||32||

ಕುಚಕುಂಭಪೂರ್ಣತರಕಾಂತಿಸುಧಾರಸಶೇಷಬಿಂದುವಿಸರಚ್ಛವಿಭಿಃ|

ವರಹಾರರಾಜಿಭಿರುತಾನುಪದಂ ಪರಿಲೋಡಿತಾಭಿರಶನೈರುರಸಿ||33||

ಅಪಿ ಲೀಲಯಾ ಕುವಲಯೋಲ್ಲಸಿತೈರಪರೈಃ ಕರೈಃ ಸಹಚರೀನಿಹಿತೈಃ|

ವದನೈಃ ಶುಚಿಸ್ಮಿತಕಟಾಕ್ಷರಸೈಶ್ಚಲಕುಂಡಲೋಲ್ಲಸಿತಗಂಡಯುಗೈಃ||34||

ಪ್ರಗತಾಸು ತಾಸು ರಣಿತೈರಶನಾಮಣಿನೂಪುರೈರಿವ ಪುರಾ ಗದಿತಾಃ|

ಅನುವಿಕ್ಷಿತುಂ ತನುವಿಲಾಸಮಿಮಂ ತರುಣಾ ಭವಂತ್ಯಥ ನಿವೃತ್ತಮುಖಾಃ||35||

KarapallavaistaralitairlalitairaskrutkwaNatkanakakankaNakaihi|

NavarOmarAjivalivalgumrudupratanUdarairatimanAktaralaihi||32||

KuchakumBhapUrNatarakAntisuDhArasashEShabinduvisarachChaviBhihi|

VarahArarAjiBhirutAnupadam parilODitABhirashanairurasi||33||

Api leelayA kuvalayOllasitairaparaihi karaihi sahachareenihitaihi|

Vadanaihi shuchismitakaTAkSharasaishchalakunDalOllasitaganDayugaihi||34||

PragatAsu tAsu raNirairashanAmaNinUpurairiva purA gaditAha|

AnuveekShitum tanuvilAmimam taruNA BhavantyaTha nivruttamuKhAha||35||

करपल्लवैस्तरलितैर्ललितैरसकृत्क्वणत्कनककन्कणैः।

नवरॊमराजिवलिवल्गुमृदुप्रतनूदरैरतिमनाक्तरलैः॥३२॥

कुचकुंभपूर्णतरकांतिसुधारसशॆषबिंदुविसरच्छविभिः।

वरहारराजिभिरुतानुपदं परिलॊडिताभिरशनैरुरसि।।३३॥

अपि लीलया कुवलयॊल्लसितैरपरैः करैः सहचरीनिहितैः।

वदनैः शुचिस्मितकटाक्षरसैश्चलकुंडलॊल्लसितगंडयुगैः॥३४॥

प्रगतासु तासु रणितैरशनामणिनूपुरैरिव पुरा गदिताः।

अनुवीक्षितुं तनुविलासमिमं तरुणा भवन्त्यथ निवृत्तमुखाः॥३५॥

SUMMARY: Later, the pleasant musical sound of the movement of the soft hands of those women wearing gold bangles making continuous sound; their subtle hair lines; most attractive, charming and lean stomach (32); the coral garlands that swing every minute below their breasts; the radiation surrounding their sensuous curves of their body (33); the right hands that are always adorned with red lotus in a sporting posture; the left hands put on the shoulders of their fellow females (34); when the young women adorned with such divine features were slowly treading, their young husbands were looking back every now and then, attracted by the sound of the bangles, chains, garlands and so on, as though they were being called by their respective consorts.   

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

256.      ಪುರುಷನಾಮಕ ಸರ್ವಜೀವರೊ-

                ಳಿರುವ ದೇಹಾಕಾರರೂಪದಿ

                ಕರಣನೀಯಾಮಕ ಹೃಷೀಕಪ ಇಂದ್ರಿಯಂಗಳಲಿ|

                ತುರಿಯನಾಮಕ ವಿಶ್ವ ತಾ ಹ-

                ನ್ನೆರಡು ಬೆರಳುಳಿದುತ್ತಮಾಂಗದಿ

                ಎರಡಧಿಕ ಎಪ್ಪತ್ತುಸಾವಿರನಾಡಿಯೊಳಗಿರ್ದು||10||

            PuruShanAmaka sarvajeevaro-

            Liruva dEhAkArarUpadi

            karaNaneeyAmaka hruSheekapa indriyangaLali|

            TuriyanAmaka Vishwa tA ha-

            nneraDu beraLuLiduttamAngadi

            yeraDaDhika yeppattusAviranADiyoLagirdu||10||

SUMMARY: Sri Hari, who is known as Purusha, is present in every being in their individual shapes and forms. He is present as Hrusheekesha in all the organs; on the head, in the space of twelve fingers, he stays in the name of Turiya and in the seventy-two thousand pulses, he is present as Vishwa.

Hrusheekapa means Sri Hari in the form of Hrusheekesha. “HanneraDuberaLuLiduttamAngadi” means about twelve inches from the tip of nose.

MaanDukaBhAShya describes this aspect as:

 

“ViShNustureeyarUENa dwAdashAntE vyavasThitaha|

MuktAnAm prApyarUpO(s)sau vyavahAE na drushyatE||

“विष्णुस्तुरीयरूपॆण द्वादशाम्शॆ व्यवस्थितः।

मुक्तानां प्राप्यरूपॊsसौ व्यवहारॆ न दृश्यतॆ॥

 

Sri Srinivatirtharu in his explanation states:

 

DwAdasha ityasya mastakamArBhya upari gaganE dwAdashAngulapradEshE ityarTha ityAhuhu| Vastutastu nAsikAmUlamAraBhya upari dwAdashAngulAntE mastakamaDhya ityarThaha|

द्वादश इत्यस्य मस्तकमार्भ्य उपरि गगनॆ द्वादशान्गुलप्रदॆशॆ इत्यर्थ इत्याहुः। वस्तुतस्तु नासिकामूलमारभ्य उपरि द्वादशान्गुलान्तॆ मस्तकमध्य इत्यर्थः।  

 

257.      ವ್ಯಾಪಕನು ತಾನಾಗಿ ಜೀವ ಸ್ವ-

                ರೂಪದೇಹದ ಒಳಹೊರಗೆ ನಿ-

                ರ್ಲೇಪನಾಗಿಹ ಜೀವಕೃತ ಕರ್ಮಗಳನಾಚರಿಸಿ|

                ಶ್ರೀ ಪಯೋಜ ಭವೇರರಿಂದ ಪ್ರ-

                ದೀಪವರ್ಣ ಸ್ವಮೂರ್ತಿಮಧ್ಯಗ

                ತಾ ಪೊಳೆವ ವಿಶ್ವಾದಿರೂಪದಿ ಸೇವೆ ಕೈಕೊಳುತ||11||

            VyApakanu tAnAgi jeeva swa-

            rUpadEhada voLahorage ni-

            rlEpanAgiha jeevakruta karmagaLanAcharisi|

            ShreepayOja BhavErarinda pra-

            deepavarNa swamUrtimaDhyaga

            tA poLeva vishwAdirUpadi sEve kaikoLuta||11||

SUMMARY: Sri Hari is present in the interior as well as the exterior of the body of beings; yet, he is untouched and uninfluenced by the acts of respective body. Being pleasantly served by Lord Brahma, Sri Lakshmi and others, he stays gloriously in Vishwa and other forms at the center of various other forms.   

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 30 and 31 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 30, 31ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

 

ಸಮತೀತವಿದ್ರುಮಭುವಾಂ ಸುದೃಶಾಂ ಪದಪಲ್ಲವಾಗ್ರ್ಯನಖರಕ್ತರುಚೀಃ|

ಪರಭಾಗತಃ ಸ್ಫಟಿಕಕುಟ್ಟಿಮಭೂಃ ಪ್ರಕಟೀಕರೋತಿ ನ ಪುರಾ ಪ್ರಕಟಾಃ||30||

SamateetavidrumaBhuvAm sudrushAm padapallavAgryanaKharaktarucheehi|

ParaBhAgataha sPhaTikakTTimaBhUhu prakaTeekarOti na purA prakaTAha||30||

समतीतविद्रुमभुवां सुदृशां पदपल्लवाग्र्यनखरक्तरुचीः।

परभातः स्फटिककुट्टिमभूः प्रकटीकरॊति न पुरा प्रकटाः॥३०॥

SUMMARY: The footprints of those women of good looks, which were initially dull and translucent that were appearing on the coral-laid paths that they were crossing and the brightness of red nails looked on the crystal-covered road gradually showed perfect reflection.

The word “ParaBhAga” means the swelling or exuberance of one character prompted by the presence of a related character. For example, the nylon threads embossed on a white clothe.

The shine on the nails of those women were red. When they walked on the coral-covered road, the reflection was not very clear. But, when they were walking on crystal roads, the reflection of the red nails was very clear.

It becomes clear in this stanza that the road in Vaikuntha are laid with coral, crystal and other precious stones.

 

ಹರಿಣೀದೃಶಾಂ ನಿವಸನಾನಿ ಬೃಹತ್ಸುನಿತಂಬಬಿಂಬರುಚಿರೋರುರುಚಾ|

ಶಬಲದ್ಯುತೀನಿ ಮದನಸ್ಯ ಜಗಜ್ಜಯವೈಜಯಂತ್ಯ ಇತಿ ನಿಶ್ಚಿನುಮಃ||31||

HarNeedrushAm nivasanAni bruhatsunitambabimbaruchirOruruchA|

Shabaladyuteeni madanasya jagajjavayaijayantya iti nishchinumaha||31||

हरिणीदृशां निवसनानि बृहत्सुनितंबबिंबरुचिरॊरुरुचा।

शबलद्युतीनि मदनस्य जगज्जयवैजयन्त्य इति निश्चिनुमः॥३१॥

SUMMARY: The grand and pleasing clothes swinging on the great and buxom posteriors (buttocks) of the deer-eyed women there are nothing less than the victory posts of Lord Manmatha, the victor of universe.  

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