SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 3 & 4 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 3 ಮತ್ತು 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 3 & 4 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 3 ಮತ್ತು 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಸನ್ಮಾತ್ಸರ್ಯಂ ಬದ್ಧುಮೂಚೇsಶುಭಾನಾಂ ವಾಚಾsಲೋಲಂ ಕೋಪಿ ಗಾಂಧಾರಕಸ್ಯ|

ಮಧ್ಯೇ ತೇಷಾಂ ನೀಚನೀತ್ಯಾ ಸಮಾನೋ ವಾಚಾಲೋsಲಂ ಕೋsಪಿ ಗಾಂಧಾರಕಸ್ಯ||3||

SanmAtsaryam baDDhumUchE(s)shuBhAnAm vAchA(s)lOlam kOpi gAnDhArakasya|

MaDhyE tEShAm neechaneetyA samAnO vAchAlO(s)lam kO(s)pi gAnDhArakasya||3||

सन्मात्सर्यं बद्धुमूचॆsशुभानां वाचालॊsलं कॊपि गान्धारकस्य।

मध्यॆ तॆषां नीचनीत्या समानॊ वाचालॊsलं कॊsपि गान्धारकस्य॥3॥

SUMMARY: A chinwagger kind of person among that assemblage of mysticism, who was as deceitful as Shakuni and was from the State of Gandhara, with the intention of flaring up the fury and envy in the mind of the sinful followers of Padmanabhatirtha towards the virtuous, averred these words.

Padmanabhatirtha was a sort of team leader of a bunch of insane and illogical scholars of mysticism. One of those scholars was intent on intensifying the hatred in Padmanabhatirtha about the virtous and he displayed his intention in words. Bhavaprakashika explains it: ‘AshuBhAnAm DhArakasya chOlajasya alOlam sThiram kOpi kOpavishiShTam sajjanEShu badDhum gAmUchE| { सासूया अशुभानां धारकस्य चॊलजस्य अलॊलं स्थिरॊ कॊपि कॊपविशिष्टं मात्सर्यं बद्धुं गामूचॆ।}   

ಏಕಂ ತತ್ತ್ವಂ ವಷ್ಟಿ ಮಾಯಾಮಯೀಯಂ ವಾಕ್ಯೈಃ ಪ್ರಾಚ್ಯೈರಪ್ಯವಾಚ್ಯಂ ವಿಧತ್ತೇ|

ಪೂರ್ವಾsಪೂರ್ವಾ ಹಂತ ದೌರ್ಘಟ್ಯಭೂಷಾ ಚಿತ್ರಂ ಚಿತ್ರಂ ದರ್ಶನಾಚಾರ್ಯನೀತಿಃ||4||

YEkam tattwam vaShTi mAyAmayeeyam vAkyaihi prAchyairapyavAchyam viDhattE|

PUrvA(s)pUrvA hanta daurGhaTyaBhUShA chitram chitram darshanAchAryneetihi||4||

ऎकं तत्त्वं वष्टि मायामयीयं वाक्यैः प्राच्यैरप्यवाच्यं विधत्तॆ।

पूर्वाsपूर्वा हन्तदौर्घ्ट्यभूषा चित्रं चित्रं दर्शनाचार्यनीतिः॥4॥

SUMMARY: The philosophy of the proponents of Mayavada (mysticism) that proves that this world is imaginary or an illusion, which is ancient, rare and accidental, has been establishing that Brahma is a solo object in a bewildering way and goes on to state that this universe is second to none and infinite, attests with ancient sentences and statements that the universe is beyond description.

The statement of proponents of Mayavada is:

‘DurGhaTatwamavidyAyA BhUShaNam na tu dUShaNam|

kaThanchidGhaTamAnatwE(s)vidyAtwam durGhaTam BhavEt||’

[दुर्घटत्वंमविद्याया भूषणं न तु दूषणम्।

कथन्चिद्घटमानत्वॆsविद्यात्वं दुर्घटं भवॆत्॥]

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

279.        ಶ್ರೀದನಂಘ್ರಿಸರೋಜಯುಗಳೇ-

                ಕಾದಶಸ್ಥಾನಾತ್ಮದೊಳಗಿ-

                ಟ್ಟಾದರದಿ ಸಂತುತಿಸುವವರಿಗೆ ಈ ನವಗ್ರಹವು|

                ಆದಿತೇಯರು ಸಂತತಾಧಿ-

                ವ್ಯಾಧಿಗಳ ಪರಿಹರಿಸುತವರನು

                ಕಾದುಕೊಂಡಿಹರೆಲ್ಲರೊಂದಾಗೀಶನಾಜ್ಞೆಯಲಿ||2||

            SreedananGhrisarOjayugaLE-

            kAdashasThAnAtmadoLagi-

            TTAdaradi santutisuvavarige yee navagrahu|

            AaditEyaru santatADhi-

            vyADhigaLa pariharisutavaranu

            kAdukonDiharellarondAgeeshanAjneyali||2||

SUMMARY: For those who place the lotus of Lord Hari, the wealth-giver, in the eleven sensitive organs and meditate on him with pure devotion, the nine planet deities remove all mental and physical ailments and as per the orders of Sri Hari, they will always be protecting such devotees.

The word Adhi refers to mental problems and vyADhi to physical ailment or illness. The Nine planets in the horoscope of every person will not affect the mental as well as physical discomfiture if the people meditate Sri Hari, always.

It is often believed that the planetary positions in the horoscope dictate thoughts and actions of people. But for the devotees of Lord Hari, the planets do not trouble.

The eleven sensory organs include five organs of knowledge (JnAnEndriyAha), five organs of action (KarmEndriyAha) and the mind.

The Nine Planets referred to in this stanza are: Sun, Moon, Mars, Jupiter, Venus, Saturn, Dragon Head (Rahu and Dragon Tail (Ketu). These are the favourable deities of respective planet. Mental of physical disorders occur when these deities become unfavourable. The disorders can be resolved not by worshipping the respective deity but by worshipping Lord Hari.

280.      ಮೇದಿನಿಯ ಮೇಲುಳ್ಳ ಗೋಷ್ಪಾ

                ದೋದಕಗಳೆಲ್ಲಮಲತೀರ್ಥವು

                ಪಾದಪಾದ್ರಿ ಧರಾತಳವೆ ಸುಕ್ಷೇತ್ರ ಜೀವಗಣ|

                ಶ್ರೀಧರನ ಪ್ರತಿಮೆಗಳು ಅವರುಂ-

                ಬೋದನವೆ ನೈವೇದ್ಯ ನಿತ್ಯದಿ

                ಹಾದಿ ನಡೆವದೆ ನರ್ತನಗಳೆಂದರಿತವನೆ ಯೋಗಿ||3||

            MEdiniya mEluLLa gOShpA-

            dOdakagaLellamalateerThavu

            pAdapAdri DharAtaLave sukShEtra jeevagaNa|

            ShreeDharana pratimegaLu avarum-

            bOdanave naivEdya nityadi

            hAdi naDevade nartanagaLendaritavane yOgi||3||

SUMMARY: All the waterbodies on earth are the pure Teerthas (holy water originating from the Lotus feet of Lord Hari); trees, mountains and earth are all holy places or pilgrim centres; the entire living community is the emblem or symbolic representation of Lord Hari; the food they consume is the Naivedya or the leftover of food consumed by Lord Hari and all the walking and roaming done on earth is the dance submitted in front of Lord Hari and whoever thinks in this manner is called Yogi.

The word “gOShpAdOdaka” means water filled in the tiny footprint of
a cow. In The Gita, Lord Krishna clearly mentions that each human body is a temple and the food consumed is what is offered to Him.

The word “vOdana”, which is a part of the word “AvarumbOdana” in this stanza means rice or food.

One of the prayers to be offered to the Lord in the morning is:

SwAmee twam nruharE tavAnucharaNAha prANAha shareeram gruham

pUjA tE viShayOpaBhOgarachanam nidrA samADhisThitihi|

SanchAraha padayOho pradakShiNaviDhihi stOtrANi sarvA giraha

Yadyat karma karOmi tat tadaKhilam ViShNO tavArADhanam||

स्वामी त्वं नृहरॆ तवानुचरणाः प्राणाः शरीरं गृहं पूजा तॆ विषयॊपभॊगरचनं निद्रा समाधिस्थितिः।

सन्चारः पदयॊः प्रदक्षिणविधिःस्तॊत्राणि सर्वा गिरः यद्यत् कर्म करॊमि तत् तदखिलं विष्णॊ तवाराधनम्॥

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 1 & 2 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 1 ಮತ್ತು 2ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 1 & 2 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 1 ಮತ್ತು 2ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ತತ್ರಾನಂತಸ್ವಾಂತವೇದಾಂತಿಸಿಂಹೇ ಮುಖ್ಯವ್ಯಾಖ್ಯಾನಿಸ್ವನೇ ಜೃಂಭಮಾಣೇ|

ಸದ್ಯೋ ಮಾದ್ಯದ್ವಾದಿದಂತೀಂದ್ರಭೀಮೇ ಭೇಜೇ ಕ್ಷೋಭೋ ಮಾಯಿಗೋಮಾಯುಯೂಥೈ||1||

TatrAnantaswAntavEdAntisihmE muKhyavyAKhyAniswanE jrumBhamANE|

SadyO mAdyadwAdidanteendraBheemE BhEjE kShOBhO mAyigOmAyuyUthaihi||1||

तत्रानंतस्वांतवॆदांतिसिह्मॆ मुख्यव्याख्यानिस्वनॆ जृंभमाणॆ।

सद्यॊ माद्यद्वादिदंतीद्रभीमॆ भॆजॆ क्षॊभॊ मायिगॊमायुयूथैः॥1॥

SUMMARY: With the Lion of Vedanta named Sri Poornaprajnacharya, who possessed a voice in the form of good elaboration; who was frightening to pride-intoxicated tusks of debators; and who had set his mind and heart on Lord Sri Hari named as Sri Ananta, was specially dazzling and by seeing him, the mysticism preachers in the form of foxes immediately lost their spirits and became pale and grim.

The fact that this refers to an incident that happened in Udupi will be narrated in latter stanza.

With the spread of Principles of Philosophy based on Vedas becoming more powerful again, the scholars who were preaching mysticism or Mayavada lost all hopes of countering.

ಸಂಭೂಯಾಮೀ ಚೋಲಜದ್ವೀಪಿಪುರ್ಯೋಃ ಪಾರ್ಶ್ವೇ ಪಾಪಾ ಮಂತ್ರಯಾಮಾಸುರುಗ್ರಾಃ|

ಸಾಸೂಯಾ ಭೂಭೂಷಣೇ ವಾಯುದೇವೇ ಮೂಢಾ ಯದ್ವದ್ಧಾರ್ತರಾಷ್ಟ್ರಾಂತಿಕೇ ಪ್ರಾಕ್||2||

SamBhUyAmee chOlajadweepipuryOho pArshwE pApA mantrayAmAsurugrAha|

SAsUyA BhUBhUShaNE vAyudEvE mUDhA yadwadDhArtarAShTrAntikE prAk||2||

संभूयामी चॊलजद्वीपिपुर्यॊः पार्ष्वॆ पापा मन्त्रयामासुरुग्राः।

सासूया भूभूषणॆ वायुदॆवॆ मूढा यद्वद्धार्तराष्ट्रान्तिकॆ प्राक्॥2॥

SUMMARY: The cruel, sinful illusionists/mysticists, envious of the ornament of universe Sri Madhwacharyaru, connived with Padmatirtha and Pundareekapuri of Cholas’ country, and like in the past Duryodhana had done, began hatching conspiracy against Sri Madhwacharyaru.

Padmatirtha of Choladesha is believed to have been an expert in a negative skill called Bhairavi Tantra, eloquent and mysticism, as mentioned in Bhavaprakashika.

ChOlajaha padmatirThO nAma – “yO guptapaTalOktAyAm Bhairaveechakrasangatau|

SAnkaryAm paravidyAyAm mahAvAgmyasatAm guruhu||

चॊलजः पद्मतीर्थॊ नाम – “यॊ गुप्तपटलॊक्तायां भैरवीचक्रसन्गतौ।

सान्गर्यां परविद्यायां महावाग्म्यसता गुरुः॥

Dweepipuri mentioned in this stanza means Pundareekapuri; Dweepi means Pundareeka or Tiger.      

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Canto 10 – Sarvaprateeka Sandhi(Also known as Sarvasamarpana Sandhi)

278.      ಆವ ಪರಬೊಮ್ಮನತಿವಿಮಲಾಂ-

                ಗಾವಬದ್ಧರು ಎಂದೆನಿಪ ರಾ-

                ಜೇವಭವ ಮೊದಲಾದಮರರನುದಿನದಿ ಹರಿಪದವ|

                ಸೇವಿಪರಿಗನುಕೂಲರಲ್ಲದೆ

                ತಾವು ಇವರನ ಕೆಡಿಸಬಲ್ಲರೆ

                ಶ್ರೀವಿಲಾಸಾಸ್ಪದನ ದಾಸರಿಗುಂಟೆ ಅಪಜಯವು||1||

SUMMARY: Lord Brahma and other deities who are under the shelter of the purest organs of Parabrahma Sri Hari always create requisite facilities to those serving the Lord’s feet and they never do any harm to those beings. Can there be any sort of defeat to the servants of Sri Hari, the shelter of enjoyment of Sridevi.

For the devotees of Sri Hari, deities such as Brahma, Rudra and others provide all the facilities, always. Devotees of any other deity cannot aspire to get any help, service or facilities from anywhere.

Tantramala elaborates this conception:

AnAdyanaMtakAlEShu maktau samsara yEva cha|

MayisthashchOdayatyIkO ViShNurmAm sarvadaiva tu|

Iti sampreetikam jnAnam vidyAdAtmasamarpaNam|

BahisthEShwaradAsatwam dAsyamityuchyatE buDhaihi||Tantramala – Bhagavata Tatparya 7/13/11||

VinA yadarpaNam samyak Phalam jApnOtyasamshayaha||

ViShNOrrThE kariShyAmi chAharAmi dadAmi cha||

NAtmArThamiti vai kwApi vadEt karmakarO naraha|VayupuraNa||

अनाद्यनन्तकालॆषु मुक्तौ संसार ऎव च।

मयिस्थश्चॊदयत्यॆकॊ विश्णुर्मां सर्वदैव तु।

इति सम्प्रीतिकं ज्ञानं विद्यादात्मसमर्पणम्।

बहिस्थ्ऎश्वरदासत्वं दास्यमित्युच्यतॆ बुधैः॥तन्त्रमाला – भागवत तात्पर्य ७/१३/११॥

विना यदर्पणई सम्यक् फलं नाप्नॊत्यसंशयः॥

विष्णॊरर्थः करिष्यामि चाहरामि ददामि च॥

नात्मार्थमिति वै क्वापि वदॆत् कर्मकरॊ नरः॥वायुपुराण॥

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 77 to 79 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 77ರಿಂದ 79ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 77 to 79 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 77ರಿಂದ  79ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ವೈಕುಂಠೇ ತೇ ಶ್ರೀ ವಿಶೇಷಾ ಜನಾನಾಮತ್ಯಾಶ್ಚರ್ಯಂ ಚಿತ್ತವಾಚಾಮಭೂಮಿಃ|

ವೈಕುಂಠೇ ತೇ ಶ್ರೀ ವಿಶೇಷಾಜನಾನಾಮುಕ್ತಶ್ಲಾಘ್ಯೇ ಯುಕ್ತಮೇತಾದೃಶತ್ವಮ್||77||

VaikunThE tE shree vishEShA janAnAmatyAscharyam chittavAchAmaBhUmihi|

VaikunThE tE shree vishEShAjanAnAmultashlAGhyE yuktamEtAdrushatwam||77||

वैकुन्ठॆ तॆ श्री विशॆषा जनानामत्यास्चर्यं चित्तवाचामभूमिः।

वैकुन्ठॆ तॆ श्री विशॆषाजनानामुक्तश्लाघ्यॆ युक्तमॆतादृशत्वम्॥७७॥

SUMMARY: The transcendental charm of people in such wonderful Vaikuntha is very much bewildering and beyond the imagination, expression; it is quite appropriate and just that the Vaikuntha, which is adorned with Sri Hari, who is also known as Vaikuntha, is appreciated by Mahalakshmi, Garuda, Shesha, Brahma and innumerable people, who have attained salvation and entered the Vaikuntha (Muktas) and it is quite natural that Vaikuntha is the ultimate blissful place to long for.   

It is mentioned in Bhava Prakashika:

VaikunThE vartamAnAnAm janAnAm shreevishEShAshchittavAchAmagOcharAha||

वैकुन्ठॆ वर्तमानानां जनानां श्रीविशॆषाश्चित्तवाचामगॊचराः॥भाव प्रकाशिका॥

It is not surprising that the bliss, the joy, the glory, sense of belonging, liberty, modesty and several such unimaginable things are there in Vaikuntha, according to this shloka.

It is further mentioned in Bhava Prakashika:

VaikunThEna prAptE LakshmeegaruDAnantabrahmAdiBhihi ShakrAdi nAnAjanamuktajanaishcha|

ShakrAdinAnAnAvishiShTajanaishcha shlAGhyE tatra yuktamEvamviDhatwam||

वैकुन्ठॆन प्राप्तॆ लक्ष्मीगरुडानन्तब्र्हमादिभिः शक्रादि नानाजनमुक्तजनैश्च।

शक्रादिनानाविशिष्टजनैश्च श्लाघ्यॆ तत्र युक्तमॆवंविधत्तम्॥

With respect to the second explanation “SreevishEShAha” (श्रीविशॆषः)should be broken as Shree-Vi-ShEShAha whereby Sri (Shree) refers to Goddess Mahalakshmi, Vi refers to Garuda and ShESha refers to Garuda. Vaikuntha is one of the names of Lord Vishnu

ಯಂ ಯಂ ಸುಖೀ ಕಾಮಯತೇsರ್ಥಮತ್ರ ಸಂಕಲ್ಪಮಾತ್ರಾತ್ ಸಕಲೋsಪಿ ಸ ಸ್ಯಾತ್|

ಇತ್ಯೇವ ವೇದಾ ಅಪಿ ವೇದಯಂತಿ ಮುಕ್ತಿಂ ತತಃ ಕೋ ವಿಭವಾತಿರೇಕಃ||78||

Yam yam suKhee kAmayatE(s)rThamatra sankalpamAtrAt sakalO(s)pi sa syAt|

ItyEva vEdA api vEdayanti muktim tataha kO viBhavAtirEkaha||78||

यं यं सुखी कामयतॆsर्थमत्र सन्कल्पमात्रात् सकलॊsपि स स्यात्।

इत्यॆव वॆदा अपि वॆदयन्ति मुक्तिं ततः कॊ विभवातिरॆकः॥७८॥

SUMMARY: Any person feeling comfortable in Vaikuntha will get whatever he or she desires by merely thinking about it, and that too, without any efforts, say the Vedas too. What more can ever be said about any sort of wealth which is better or more than what one gets in Vaikuntha?

Bhava Prakashika cites a statement from Shruti in support of this perception:

Sa yadi pitrulOkakAmO Bhavati sankalpAdEva pitaraha samuttiShThanteeti| Sa yadi streelOkakAmaha’ ityAdyuktwA, ‘yam yamarThamBhikAmO Bhavati, yam yam kAmam kAmayatE sO(s)sya sankalAdEva samuttiShThati’ ityAdayO vEdAha||Bhava Prakashika||

’स यदि पितृलॊककामॊ भवति सन्कल्पादॆव पितरः समुत्तिष्ठन्तीति। स यदि स्त्रीलॊककामः’ इत्याद्युक्त्वा, ’यं यमर्थमभिकामॊ भवति, यं यं कामं कामयतॆ सॊsस्य सन्कल्पादॆव समुत्तिष्ठति’ इत्यादयॊ वॆदाः॥भाव प्रकाशिका॥

ವೈಕುಂಠೇ ಮಹಾನಂದತೀರ್ಥಸ್ಯ ಯೇ ಭಾಷ್ಯಭಾವಂ ಮನೋವಾಗ್ಬಿರಾವರ್ತಯಂತೇ ಸ್ವಶಕ್ತ್ಯಾ|

ಸುರಾದ್ಯಾ ನರಾಂತಾ ಮುಕುಂದಪ್ರಸಾದಾದಿಮಂ ಮೋಕ್ಷಮೇತೇ ಭಜಂತೇ ಸದೇತಿ||79||

VaikunThE mahAnandateerThasya yE BhAShyaBhAvam manOvAgBhirAvartayantE swashaktyA|

SurAdyA narAntA mukundaprasAdAdimam mOkShamEtE BhajantE sadEti||79||

वैकुन्ठॆ महानन्दतीर्थस्य यॆ भाष्यभावं मनॊवाग्भिरावर्तयन्तॆ स्वशक्त्या।

सुराद्या नरान्ता मुकुन्दप्रसादादिमं मॊक्षमॆतॆ भजन्तॆ सदॆति॥७९॥

SUMMARY: Starting from the deities, Gods and Goddesses up to human beings, whichever eligible soul or person recites repeatedly this view of the Brahmasutra Bhashya of Sri Ananda Tirtha BhagavatpAdaru in mind and speech, to the extent possible and incessantly, will, with the special grace of Lord Sri Hari, attain this sort of salvation or Moksha.

With this, the description of Vaikuntha narrated by Lord Shesha concludes.

Recitation of Madhwashastra certainly tenders the non-repetative entry into the heaven/Vaikuntha, which is the intrinsic meaning of Brahmasutra: “Aavruttihi asadakrudupadEshAt (4/4/1) “आवृत्तिः असदकृदुपदॆशात्।४/४/१।

This concludes the eleventh Sarga of Sri Madhwavijaya Mahakavya.   

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