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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

286.        ಕಲಿಯೆ ಮೊದಲಾದಖಿಳದಾನವ-

                ರೊಳಗೆ ಬ್ರಹ್ಮಭವಾದಿದೇವ-

                ರ್ಕಳು ನಿಯಾಮಕರಾಗಿ ಹರಿಯಾಜ್ಞೆಯಲಿ ಅವರವರ|

                ಕಲುಷಕರ್ಮವ ಮಾಡಿ ಮಾಡಿಸಿ

                ಜಲರುಹೇಕ್ಷಣಗರ್ಪಿಸುತ ನಿ-

                ಶ್ಚಲಸುಭಕ್ತಿಜ್ಞಾನಪೂರ್ಣರು ಸುಖಿಪರವರೊಳಗೆ||9||

                Kaliye modalAdaKhiLadAnava-

                roLage BrahmaBhavAdidEva-

                rkaLu niyAmakarAgi hariyAjneyali avaravara|

                kaluShakarmava mADi mADisi

                jalaruhEkShaNagarpisuta ni-

                shchalasuBhaktijnAnapUrNaru suKhiparavaroLage||9||

SUMMARY: Brahma, Rudra and other deities exist in Kali and other demons and according to His orders, they indulge in sinful acts and prompt, entice and induce those demons to indulge in sinful acts, in accordance with their inherent negative energies. Then, they submit all their actions to Pundareekaksha Sri Hari. Even during their stay in those demons, their devotion and knowledge are intact and they feel happy.

Here is a message in this stanza that just as Brahma, Rudra and other deities prompt sane beings to indulge in good deeds under the instructions of Sri Hari, the same deities induce the Kali and other demons to indulge in bad deeds, under the instructions of Sri Hari. All the deities are empowered by Sri Hari to do whatever Sri Hari desires.

Another important message of this stanza is that Brahma, Rudra and other deities are not affected by either the good deeds of good people or the bad deeds of bad people. All the deities remain eternally happy.

Mahabharata Tatparya Nirnaya provides explanation:

“PrErakA api pApAnAm na dEvAha pApamApnuyuhu”;

HEtavO(s)pi hi pApasya na prAyaha PhalaBhAginaha||

DEvAha puNyasya daityAshcha mAnuShAstu dwiBhAginaha| (Mahabharata Tatparya Nirnaya 21/178)

“प्रॆरणा अपि  पापानां न दॆवाः पापमाप्नुयुः”;

हॆतवॊsपि हि पापस्य न प्रायः फलभागिनः॥

दॆवाः पुण्यस्य दैत्याश्च मानुषास्तु द्विभागिनः।महाभारत तात्पर्य निर्णय: 21/178।

Even in Bhagavata Tatparya Nirnaya and Brahmasutra, this conception has been explained.

287.     ಆವ ಜೀವರೊಳಿದ್ದರೇನಿ-

                ನ್ನಾವ ಕರ್ಮವ ಮಾಡಲೇನಿ-

                ನ್ನಾವ ಗುಣರೂಪಗಳುಪಾಸನೆ ಮಾಡಲೇನವರು|

                ಕಾವನಯ್ಯನ ಪರಮಸತ್ಕರು-

                ಣಾವಲೋಕನಬಲದಿ ಚರಿಸುವ

                ದೇವತೆಗಳನು ಮುಟ್ಟಲಾಪವೆ ಪಾಪಕರ್ಮಗಳು||10||

                Aava jeevaroLiddarEni-

                nnAva karmava mADalEni-

                nnAva guNarUpagaLupAsane mADalEnavaru|

                KAvanayyana paramasatkaru-

                NAvalOkanabaladi charisuva           

                dEvategaLanu muTTalApave pApakarmagaLu||10||

SUMMARY: Brahma and other deities, who act solely under the gracious and kind care of Sri Hari, irrespective of the beings they stay in, irrespective of what acts they induce those beings or indulge in any sort of actions, irrespective of what characters they exhibit or adore, do not attract any sort of negative energy.

It is quite clear that the actions and thoughts of every being are directed by Sri Hari through Brahma, Rudra and other deities. Yet, none of the deities are touched, influenced or affected by whatever they do or direct or induce the beings to do or act. The effect or impact of actions and thoughts are entirely on the beings. Bhagavata explains:

DEhavAgbudDhijam DheerA DharmajnAha shardDhayA(s)nvitAha|

KShipantyaGham mahadapi vENugulmamivAnalaha||

KEchit kEvalayA BhaktyA VAsudEvaparAyaNAha|

AGham Dhunvanti kArtsyEna neehAramiva BhAskaraha||Bhagavata (6/1/14,15)

दॆहवाग्बुद्धिजं  धीरा धर्मज्ञाः श्रद्धयाsन्विताः।

क्षिपन्त्यघं महदपि वॆणुगुल्ममिवानलः॥

कॆचित् कॆवलया भक्त्या वासुदॆवपरायणाः।

अघं धुन्वन्ति कार्त्स्यॆन नीहारमिव भास्करः॥भागवत (6/1/14,15)

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 9, 10 & 11 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 9, 10 ಮತ್ತು 11ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

 

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 9, 10 & 11 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 9, 10 ಮತ್ತು 11ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಯಂ ಯಂ ಪ್ರಾಪದ್ಭೂರಿಚಿತ್ತಃ ಪ್ರದೇಶಂ ತಸ್ಮಾತ್ ತಸ್ಮಾದಾಗತೇರಂತರಾಯಃ|

ಪ್ರತ್ಯಜ್ಞಾಯಿ ವ್ಯಕ್ತಮಾರ್ಯೇಣ ಸೋsಪಿ ಪ್ರಾಪ್ನೋತ್ ಪಾರ್ಶ್ವಂ ಹಾ ವಯಂ ಭಾಗ್ಯಹೀನಾಃ||9||

Yam yam prApadBhUrichittaha tasmAt tasmAdAgatErantarAyaha|

PratyajnAyi vyaktamAryENa sO(s)pi prApnOt pArshwam hA vayam BhAgyaheenAha||9||

यं यं प्रापद्भूरिचित्तः प्रदॆशं तस्मात् तस्मादागतॆरन्तरायः।

प्रत्यज्ञायि व्यक्तमार्यॆण सॊsपि प्राप्नॊत् पार्श्वं हा वयं भाग्यहीनाः॥9॥

SUMMARY: Revered Padmatirtha had vouched that he would obstruct the entry of Sri Madhwacharyaru into any place the latter would try to visit, in the presence of general public. Yet         

Sri Poornaprajna has come very close to us! Alas! How unfortunate are we?

In reality, Padmanabhatirtha had come to know that Sri Madhwaru produced the Bhashya after returning from Badari, that Sri Madhwaru had defeated all the debators on the banks of Godavari and was again returning towards Udupi by crossing Godavari. Padmanabhatirtha was very much perturbed by hearing all this information and had declared in front of many of his followers that whenever Sri Madhwaru would again travel towards Badari or would be on his return journey from Badari, he would ensure that Sri Madhwaru would not cross Godavari. However, the news of Sri Madhwaru arriving on the other side of Godavari and crossing the river soon reached the followers of Padmanabhatirtha. They were sure that nothing could stop Sri Madhwaru from crossing the river and passing through their region.

ಪ್ರಶ್ನಃ ಪೃಷ್ಟಃ ಖಂಡ್ಯತೇ ತೇನ ನೂನಂ ಯುಕ್ತಾಂ ಯುಕ್ತಿಂ ವಕ್ತಿ ಚಾಸಾವಖಂಡ್ಯಾಮ್|

ವಾದಿವ್ರಾತಂ ಲಜ್ಜಯೇನ್ನೋ ವಿಶೇಷಾದಾಕ್ಷೇಪ್ತೇತಿ ಶ್ರೂಯತೇ ಕಿಂ ನು ಕುರ್ಮಃ||10||

Prashnaha pruShTaha KhanDyatE tEna nUnam yuktAm yuktim vakti chAsAvaKhanDyAm|

VAdivrAtam lajjayEnnO vishEShAdAkShEptEti shrUyatE kim nu kurmaha||10||

प्रश्नः पृष्टः खन्ड्यतॆ तॆन नूनं युक्तां युक्तिं वक्ति चासावखन्ड्याम्।

वादिव्रातं लज्जयॆन्नॊ विशॆषादाक्षॆप्तॆति श्रूयतॆ किं नु कुर्मः॥10॥

SUMMARY: “Whenever questioned, Sri Madhwaru would condemn it and render a strong statement which none could ever reject; he would make the plaintiffs bow their heads in utter shame” — this is what we have been hearing from all corners. What can we do now?”

This stanza depicts the way Sri Madhwacharya was condemning the unacceptable philosophical jugglery and illogical argument. None could reject or object to the answers that Sri Madhwacharya was giving and the plaintiffs had to just become silent, shut their mouth in shame.

ಪ್ರಾಚ್ಯಂ ಶಾಸ್ತ್ರಂ ಯತ್ ಸಪಾದಂ ತು ಲಕ್ಷಂ ವಾಕ್ಯೇನೈಕೇನಾಕ್ಷಿಪದ್ಧರ್ಷತೀರ್ಥಃ|

ಇತ್ಥಂ ಪಾಂಥೈರ್ವರ್ಣಿತಂ ಶೃಣ್ವತಃ ಪ್ರಾಗ್ಯುಷ್ಮಾನ್ ಪ್ರಾಪದ್ಧೂಯಮಾನಂ ಮನೋ ಮೇ||11||

PrAchyam shAstram yat sapAdam tu lakSham vAkyEnaikEnAkShipadDharShateerThaha|

ItTham pAnThairvarNitam shruNvataha prAgyuShmAn prApadDhUyamAnam manO mE||11||

प्राच्यं शास्त्रं यत् सपादं तु लक्षं वाक्यॆनैकॆनाक्षिपद्धर्षतीर्थः।

इत्थं पान्थैर्वर्णिनं शृण्वतः प्राग्युष्मान् प्रापद्धूयमानं मनॊ मॆ॥11॥

SUMMARY: “By overhearing a sentence from one of the street walkers that the one and a quarter long and vast ancient Scripture has been condemned with a single sentence by Sri Ananda Tirtha, my mind is terribly upset and it has drawn me to your feet”

The Mayavada or mysticism is as vast as one and quarter lakh. But, Sri Madhwaru condemned such a vast philosophy with a single sentence, which spells the sorry state of that philosophy.

That single sentence has been cited in Shubhabharana and drawn from Mayavada Khandana. The sentence is: “AjnAnAsamBhavAdEva cha tanmatamaKhilamapAkrutam” {अज्ञानासंभवादॆव च तन्मतमखिलमपाकृतम्}. Further, PrAchyamiti| Tachcha vAkyam “AjnAnAsamBhavAdEva cha tanmatamaKhilamapAkrutam” iti mAyAvAdaKhanDanasTham jnEyam”(प्राच्यमिति। तच्च वाक्यं अज्ञानासंभवादॆव च तन्मतमखिलमपाकृतम्}“(12/11) Ref. Sumadhwavijaya compiled, edited and published by Sri Dr. Vyasanakere Prabhanjanacharyaru pg. 427.  

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

285.      ನದನದಿಗಳಿಳೆಯೊಳಗೆ ಪರಿವವು

                ಉದಧಿಪರಿಯಂತರದಿ ತರುವಾ-

                ಯದಲಿ ರಮಿಸುವವರಲ್ಲಿ ತನ್ಮಯವಾಗಿ ತೋರದಲೆ|

                ವಿಧಿನಿಷೇಧಗಳಾಚರಿಸುವರು

                ಬುಧರು ಭಗವದ್ರೂಪ ಸರ್ವ-

                ತ್ರದಲಿ ಚಿಂತನೆ ಬರಲು ತ್ಯಜಿಸುವರಖಿಳಕರ್ಮಗಳ||8||

                NadanadigaLiLeyoLage parivavu

                udaDhipariyantaradi taruvA-

                yadali ramisuvavaralli tanmayavAgi tOradale|

                viDhiniShEDhagaLAcharisuvaru

                buDharu BhagavadrUpa sarva-

                tradali chintane baralu tyajisuvaraKhiLakarmagaLa||8||

SUMMARY: Rivers and rivulets flow on earth up to seas. Later, there in the sea, they romance without being visible. Knowledgeable people keep thinking about the form of Lord appearing everywhere by following strict constraints, restrictions and reservations. On achieving their goal, they discard all activities.

Rivulets are those that flow from east to west and Rivers flow from west to east.

The Scriptures mention that even after flowing into the sea, rivers continue to flow within the sea with separate identity or independent entity.

AgamyanAmarUpatwAdamuktairmuktihA narAha|

viheenanAmarUpAstu na hi tadrahitatwataha||

AshareerO yaThA vAyuhu sAmAnyAgamyadEhataha|

yEvam nadyaha samudrasThAha sAmAnyAgamyarUpataha||iti cha||

अगम्यनामरूपत्वादमुक्तैर्मुक्तिहा नराः।

विहीननामरॊरूपास्तु न हि तद्रहितत्वतः॥

अशरीरॊ यथा वायुः सामान्यागम्यरूपतः॥इति च॥

It is mentioned in AtharvaNOpanishadBhAshya:

Swakeeyamudakam nadyAha samudrE naiva jAnatE|

VAyustu tatpruThajnAtwAmEGhE krutwApravarShati|| iti cha||

स्वकीयमुदकं नद्याः समुद्रॆ नैव जानतॆ।

वायुस्तु तत्पृथज्ञात्वामॆघॆ कृत्वा प्रवर्षति॥

ChAndOgOpanishadBhAshya also mentions:

Tam pratyAha yaThA nadyashchEtanAshcha samudragAha|

Swam vAri naiva jAnanti prajAstaddatprajAlayE||

तं प्रत्याह यथा नद्यश्चॆतनाश्चसमुद्रगाः।

स्वं वारि नैव जानंति प्रजास्तद्दत्प्र्जालयॆ॥

Similar expressions are vividly available in AitarEyOpanishat, Gita and so on.

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 7 & 8 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 7 ಮತ್ತು 8ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 7 & 8 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 7 ಮತ್ತು 8ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಜ್ಞಾನಿಶ್ರೇಷ್ಠಶ್ರೇಷ್ಠವಿಜ್ಞಾನಿವರ್ಗೇ ನೈರ್ಗುಣ್ಯಸ್ಥೇ ಸಾಂಪ್ರತಂ ನಾಥಭೂತಾಃ|

ಆಕ್ರಂದಂ ಮೇ ಹಂತ ಶೃಣ್ವಂತು ಸೋsಯಂ ಹಾ ಹಾ ಮಾಯಾವಾದ ಉತ್ಸಾದಮೇತಿ||7||

JnAnishrEShThavijnAnivargE nairguNyasThE sAmpratam nAThaBhUtAha|

Aakrandam mE hanta shruNvantu sO(s)yam hA hA mAyAvAda utsAdamEti||7||

ज्ञानिश्रॆष्ठविज्ञानिवर्गॆ नैर्गुण्यस्थॆ साम्प्रतं नाथभूताः।

आक्रन्दं मॆ हन्त श्रुण्वन्तु सॊsयं हा हा मायावाद उत्सादमॆति॥7॥

SUMMARY: At a time when you being in the forefront of JnAnishrEShTha and other acclaimed and established philosophers of mysticism that preaches acute union or integrity with Nirgunabrahma (non-characterisable Brahma), may please listen to my wailing; Alas, Alas, Mysticism is getting destroyed’.

This stanza deftly describes the plight of philosophers of mysticism following the emergence of dualism or Dwaitha philosophy propounded and promoted by Sri Madhwacharyaru.

Jnanishreshtha was an acclaimed mystic philosopher. He was superior than Padmanabhatirtha, PundarIka and other scholars of that period.

According to Mayavada (मायावाद), everything that is different from Lord Brahma is sheer imagination.

  

ಭ್ರಷ್ಟಾ ಭಾಟ್ಟಾ ನ ಪ್ರಭಾಕೃತ್ಪ್ರಭಾsಭೂತ್ ತ್ರಸ್ತಾ ಮಾಹಾಯಾನಿಕಾದ್ಯಾಶ್ಚ ಯತ್ರ|

ದುರ್ಗಂ ಮಾಯಾವಾದಸತ್ರಂ ದಿಧಕ್ಷುರ್ನೋಪೇಕ್ಷ್ಯಾ ನಸ್ತದ್ವವಾದಾಗ್ನಿಜಿಹ್ವಾ||8||

BhraShTA BhATTA na praBhAkRutpraBhA(s)BhUt

trastA mAhAyAnikAdyAshcha yatra|

Durgam mAyAvAdasatram diDhakShurnOpEkShyA

nastatvavAdAgnijihwA||8||

भ्रष्टा भाट्टा न प्रभाकृत्प्रभाsभूत् त्रस्ता माहायानिकाद्याश्च यत्र।

दुर्गं मायावादस्त्रं दिधक्षुर्नॊपॆक्ष्या नस्तत्त्ववादाग्निजिह्वा॥8॥

SUMMARY: In the unpenetrable forest named Mayavada or mysticism. The proponents of BhaTTameemAmsa became corrupt. The shin of the assembly of PrAbhAkara’s radiation of Meemamsa became dull. Bhudda and others were frightened. We cannot ignore the flames of fire that were aimed at burning the forest of Mayavada.

In a dense forest, the path cannot be identified or seen and even Sun remains invisible for most of the time. The argument of Mayavada has been likened to dense forest that was burnt by the dualism principles.

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

         

283.      ಮೂರುಕೋಟಿಯ ಮೇಲೆ ಶೋಭಿಪ

          ಈರಧಿಕ ಎಪ್ಪತ್ತುಸಾವಿರ

          ಮಾರುತಾಂತರ್ಯಾಮಿ ಮಾಧವ ಪ್ರತಿದಿವಸದಲ್ಲಿ|

          ತಾ ರಮಿಸುತಿಹನೆಂದು ತಿಳಿದಿಹ

          ಸೂರಿಗಳು ದೇವತೆಗಳವರ ಶ-

          ರೀರಗಳು ಸುಕ್ಷೇತ್ರ ಅವರರ್ಚನೆಯೆ ಹರಿಪೂಜೆ||6||

          MoorukOTiya mEle shOBhipa

            yeeraDhika yeppattusAvira

            mArutAntaryAmi MADhava pratidivasadalli|

            tA ramisutihanendu tiLidiha

            soorigaLu dEvategaLavara sha-

            reeragaLu sukShEtra avararchaneye haripUje||6||

SUMMARY: The physical forms of scholars, deities and their bodies, who firmly believe that consort of Goddess Lakshmi (Lakshmipati) Lord Sri Hari, who is inherent in Lord Vayu, who dazzles in three crore and seventy-two thousand more pulses, is playing, are the holiest pilgrim centres and the worship they perform is indeed the worship offered to Lord Hari.

Those who think on these lines with commitment and divine submission are no less than deities. Honoring such persons is equal to worship offered to Lord Hari. This stanza underlines the fact that devotees of Lord Hari are like Lord Hari.

It is mentioned in Mahabharata that Lord Vayu has three crore forms. In Valmeeki Ramayana too this fact has been mentioned. In Bhava Prakashika, Mahabharata Tatparya Nirnaya it is said:

‘TrikOTirUpaha pavanashcha mE sutaha|| Mahabharata Tatparya Nirnaya 8/237

TrikOTimUrtisamyuktastrEtAyAm rAkShasAntakaha|

HanUmAniti viKhyAtO RAmakAryaduranDharaha|| Mahabharata Tatparya Nirnaya BhAvaprakashika 8/237

’त्रिकॊटिरूपः पवनश्च मॆ सुतः।महाभारत तात्पर्यनिर्णयः 8/237

त्रिकॊटिमूर्तिसंयुक्तस्त्रॆतायाम् राक्षसान्तकः।

हनूमानिति विख्यातॊ रामकार्यदुरन्धरः॥महाभारत तात्पर्यनिर्णयः भावप्रकाशिक 8/237

284,     ಶ್ರೀವರನಿಗಭಿಷೇಕವೆಂದರಿ-

          ದೀ ವಸುಂಧರೆಯೊಳಗೆ ಬಲ್ಲವ-

          ರಾವ ಜಲದಲಿ ಮಿಂದರೆಯು ಗಂಗಾದಿತೀರ್ಥಗಳು|

          ತಾವೊಲಿದು ಬಂದಲ್ಲೆ ನೆಲೆಗೊಂ-

          ಡೀವರಖಿಳಾರ್ಥಗಳ ಅರಿಯದ

          ಜೀವರಮರತಂಗಿಣಿಯನೈದದರೆ ಫಲವೇನು||7||

          ShreevaranigaBhiShEkavendari-

            Dee vasunDhareyoLage ballava-

            varAva jaladali mindareyu gangAditeerThagaLu|

            TAvolidu bandalle nelegon-

            DeevaraKhiLArThagaLa ariyada

            jeevaramaratarangiNiyanaidavare PhalavEnu||7||

SUMMARY: For those who bathe in any waters with the firm conviction that it is anointment of Sri Hari, who is superior than Mahalakshmi, will earn the grace and blessings of Ganga and other sacred rivers and the deities will fulfill whatever they desire. But people unaware of this hidden significance of bathing in sacred rivers, will not benefit from bathing in Ganga itself.

The daily bathing we have should be with conviction that it is virtually the anointment of Lord Hari. By doing so, even routine bathing will earn them the grace and positive e
nergy that accrues by having bath in sacred rivers such as Ganga, Yamuna, Godavari and others.  

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