SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKA 15 (54)

 #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 15ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

ಬಾಹುಲ್ಯೇನ ಹ್ಯೇತದುಕ್ತ್ವಾ ಖಲು ದ್ರಾಗೇತೇ ವಿಶ್ವಂ ವ್ಯಾಪ್ನುವಂತಿ ಪ್ರಕಾಮಮ್|

ಅಸ್ಮಿನ್ನದ್ದರ್ಶನಾಪಾಯಕಾಲೇ ಯದ್ವಲ್ಲೋಕಾಪಾಯಕಾಲೇ ಲಯಾಪಃ||16||

BAhulyEna hyEtaduktwA Khalu drAgEtE vishwam vyApnuvanti prakAmam|

AsminnaddarshanApAyakAlE yadwallOkApAyakAlE layApaha||16||

बाहुल्यॆन ह्यॆतदुक्त्वा खलु द्रागॆतॆ विश्वं व्याप्नुवंति प्रकामम्।

अस्मिन्नद्दर्शनाप्आयकालॆ यद्वल्लॊकापायकालॆ लयापः॥16॥

SUMMARY: It is not appropriate to say this elaborately; at this juncture when our cult/philosophy is facing the biggest threat, the pupils of Sri Madhwa are swiftly and willfully covering the entire univer like the water of Great Deluge occupies the entire universe during the catastrophe.

“UktwA Khalu” means there is no need to say anything – na vaktavyam| “alanKhalvOho pratiShEDhayOho prAchAm ktwA iti” (Bhava Prakashika); न वक्तव्यं। “अलंखल्वॊः प्रतिषॆधयॊः प्राचांक्त्वा इति।भाव प्रकाशिका।

ಆಕರ್ಣ್ಯೇತ್ಥಂ ತಸ್ಯ ವಾಣೀಮಥಾನ್ಯೋ ಮಾನೇ ತೇಷಾಂ ಮಾನಿನಾಂ ಚಿತ್ತವೇತ್ತಾ|

ಸ್ವಾನಾಮ್ ಚೇತೋ ನಂದಯನ್ ಮಂದಚೇತಾ ಧೃಷ್ಟಾಮುಚ್ಚೈರ್ವಾಚಮಾಚಷ್ಟ ಕಷ್ಟಃ||17||

AakarNyEtTham tasya vANeemaThAnyO mAnE tEShAm mAninAm chittavEttA|

SwAnAm chEtO nandayan mandachEtA DhruShTAmuchchairvAmAchaSTa kaShTaha||17||   

आकर्ण्यॆत्थं तस्य वाणीमथान्यॊ मानॆ तॆषां मानिनां चित्तवॆत्ता।

स्वानां चॆतॊ नंदयन् मंदचॆता धृष्टामुच्चैर्वाचमाचष्ट कष्टः॥17॥

SUMMARY: Hearing the words of such a person, another wicked person, who knew the wishes of followers or fans, who was self-adoring, pronounced some words boldly and in a loud and clear voice, only to please his fellow followers.

ತೇಜಃಶಂಕಾಮಾತ್ರತೋ ಯದ್ವಿಲೀನಂ ಧಿಗ್ಭೀರೂಣಾಂ ಮಾನಸಂ ಮಾನಹೀನಮ್|

ಏಕಾಂತೇನ ಪ್ರಾಪ್ತತೇಜೋವಿಲೀನಂ ಸ್ಥೇಯೋ ತಸ್ಮಾದ್ಭಾತಿ ಹೈಯಂಗವೀನಮ್||18||

TEjahashankAmAtratO yadvileenam DhigBheerUNAm mAnasam mAnaheenam|

YEkAntEna prAptatEjOvileenam sThEyO tasmAdBhAti haiyangaveenam||18||

तॆजःशंकामात्रतॊ यद्विलीनं धिग्भीरूणां मानसं मानहीनम्।

ऎकांतॆन प्राप्ततॆजॊविलीनं स्थॆयॊ तस्माद्भाति हैयंगविनम्॥18॥

SUMMARY: Down with these cowards who melt like this by mere thoughts of fire; it appears the fresh butter that melts only when it gets in contact with steady flame of fire.

This is a criticism of the followers of mysticism or Mayavada who had started floundering and fearing with mere thoughts about the followers of Sri Madhwaru. They had not yet come in contact with the followers of Sri Madhwaru.

Haiyangaveenam means fresh butter.

The character of fresh butter is to melt only when it is in contact with fire, not when the fire is spelt in front of it; but, the followers of Mayavada were symbolically ‘melting’ by merely remembering or imagining about the followers of Sri Madhwaru.   

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

290.      ನಾನು ನನ್ನದು ಎಂಬ ಜಡಮತಿ-

          ಮಾನವನು ದಿನದಿನದಿ ಮಾಡುವ

          ಸ್ನಾನ ಜಪ ದೇವಾರ್ಚನೆಯೆ ಮೊದಲಾದ ಕರ್ಮಗಳ|

          ದಾನವರು ಸೆಳೆದೊಯ್ವರಲ್ಲದೆ

          ಶ್ರೀನಿವಾಸನು ಸ್ವೀಕರಿಸ ಮ

          ದ್ದಾನೆ ಪಕ್ವಕಪಿತ್ಥಫಲ ಭಕ್ಷಿಸಿದವೋಲಹದು||13||

          NAnu nannadu yemba jaDamati-

          mAnavanu dinadinadi mADuva

          snAna japa dEvArchaneye modalAda karmagaLa|

          dAnavaru seLedoywarallade

          ShreenivAsanu sweekarisa ma-

          ddAne pakwakapitThaPhala BhakShisidavOlahadu||13||

SUMMARY:  The bath, meditation, worship of god and other actions that narrow minded man does each day with the assumption of “I and mine” etc., all get snatched away by demons; Lord Srinivasa Sri Hari never accepts them; it is like a tusk eating fern fruit.

“I” is the symbol of pride or egoism; actions and thoughts of such selfish, egoistic persons are received by demons and not by Lord Sri Hari.

It is mentioned in the Gita: (2/71)

“NirmamO nirahankAraha sa shAntimaDhigachChati”

“निर्ममॊ निरहन्कारः स शांतिमधिगच्चति”; (गीता 2/71)

It is mentioned in Sri Mahavishnupurana:

“AvaiShNavakrutO yajnO deenairdEvastu  BhujyatE|

DeenatwAddEvanAmAnastwannE BrahmAdinAmakAha||…Mahavishnupurane (Geeta Tatparya 10/6)

“अवैष्णवकृतॊ यज्ञॊ दीनैर्दॆवैस्तु भुज्यतॆ।

दीनत्वाद्दॆवनामानस्त्वन्नॆ ब्रह्मादिनामकाः॥इति महाविश्णुपुराणॆ॥(गीता तात्पर्य 10/6)

 

291.     ಧಾತ್ರಿಯೊಳಗುಳ್ಳಖಿಳ ತೀರ್ಥ-

          ಕ್ಷೇತ್ರ ಚರಿಸಿದರೇನು ಪಾತ್ರಾ-

          ಪಾತ್ರವರಿತನ್ನಾದಿದಾನವ ಮಾಡಿ ಫಲವೇನು|

          ಗಾತ್ರನಿರ್ಮಲನಾಗಿ ಮಂತ್ರ-

          ಸ್ತೋತ್ರ ಪಠಿಸಿದರೇನು ಹರಿ ಸ-

          ರ್ವತ್ರ ಗತನೆಂದರಿಯದಲೆ ತಾ ಕರ್ತೃಯೆಂಬವನು||14||

          DhAtriyoLaguLLaKhiLa teerTha-

          kShEtra charisidarEnu pAtrA-

          pAtravaritannAdidAnava mADi PhalavEnu|

          GAtranrimalanAgi mantra-

          stOtra paThisidarEnu hari sa-

          rvatra tanendariyadale tA krtruyembavanu||14||

SUMMARY: What is the use of going round all the pilgrim centers on earth for one who mistakenly thinks that he (self) alone is doing everything in life, without ever realizing that Sri Hari is Omnipresent? What is the use of indulging charities of serving rice (food) and other things with the knowledge of whether the recipient of such presents deserves them or not? What is the use even if a person cleanses his body by thatching and chanting hymns and Stotras?

Bruhadbhashya explains:

‘TulApuruShadAnAdyairashwamEDhAdiBhirmaKhaihi|

VArANaseeprayAgAditeerThasnAnAdiBhihi priyE|

GayAshrAdDhAdiBhihi pitrairvEdapAThAdiBhirjapaihi|

TapOBhirugrairniyamairyamairBhUtadayAdiBhihi|

GurushushrUNaihi satyairDharmairvarNAshramOchitaihi|

JnAnaDhyAnAdiBhihi samyak charitairjanmajanmaBhihi|

Na yAnti tatparam shrEyO ViShNum sarvEshwarEshwaram|

SarvaBhAvairanAshritya purANapuruShOttamam it PAdmE|BruhadBhAShya A.3)

’तुलापुरुषदानाद्यैरश्वमॆधादिभिर्मखैः।

वाराणसीप्रयागादितीर्थस्नानादिभिः प्रियॆ।

गयाश्राद्धादिभिः पित्रैर्वॆदपाशादिभिर्जपैः।

तपॊभिरुग्रैर्नियमैरमैर्भूतदयादिभिः।

गुरुशुश्रूषणैः सत्यैर्धर्मैर्वर्णाश्रमॊचितैः।

ज्ञानध्यानादिभिः सम्यक् चरितैर्जन्मजन्मभिः।

न यांति तत्परं श्रॆयॊ विष्णुं सर्वॆश्वरॆश्वरम्।

सर्वभावैरनाश्रित्य पुराणपुरुषॊतमम्” इति पाद्मॆ। बृहद्भाष्य (अ.3)

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKA 15 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 15ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

 SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKA 15 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 15ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

ಗೌಣೈಸ್ತರ್ಕೈರ್ಗೌಣವಾಕ್ಯಾಭಿಗುಪ್ತೈರ್ಗೌಣೀಂ ಬುದ್ಧಿಂ ವರ್ಧಯಂತೇ ನೃಣಾಂ ತೇ|

ಹಂಸಾನಾಂ ನೋ ವಾಗ್ವಿಘಾತಪ್ರವೀಣಾಃ ಸಿಂಧುಂ ಭೂಯೋ ವಾರಿವರ್ಷೈರಿವಾಬ್ದಾಃ||15||

GauNaistarkairgauNavAkyABhiguptairgauNeem budDhim varDhayantE nruNAm tE|

HamsAnAm nO vAgwiGhAtapraveeNAha sinDhum BhUyO vArivarShairivAbdAha||15||

गौणैस्तर्कैर्गौणवाक्याभिगुप्तैर्गौणीं बुद्धिं वर्धयंतॆ नृणां तॆ।

हंसानां नॊ वाग्विघातप्रवीणाः सिन्धुं भूयॊ वारिवर्षैरिवाब्दाः॥15॥

SUMMARY: Like the clouds that are exponents of suppressing the sound of swans, make the sea swell by pounding down huge quantity of water, the pupils of Sri Madhwaru, empowered by the words that propound the many qualities, with didactic statements that provide Lord Brahma with sane quality (Sagunatwa) (that spread the Nirgunatwa or of being bereft of bad qualities), they are suppressing the false pride of saints like us and enhancing the wisdom of people about the Sagunatwa of Parabrahma.

This stanza establishes the fact that the knowledge the pupils of Sri Madhwaru were sharing among people silenced the followers of Adwait philosophy which confined to believing that Lord Brahma is bereft of any qualities (Nirgunatwa) and established the fact that Lord Brahma or Parabrahma or Vishnu is complete with qualities such as bliss and well being.

The word Nirgunatwa is said to be misleading or is being misinterpreted as being without any qualities, whereas the reality is that the qualities of Lord Parabrahma or Vishnu are innumerable, infinite and unlimited and each and every quality of Lord Vishnu is again infinite, unlimited and beyond comprehension for Lakshmi Devi, his consort, and Lord Vayu, not to speak of other deities.     

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

288.      ಪತಿಯೊಡನೆ ಮನಬಂದ ತೆರದಲಿ

          ಪ್ರತಿದಿವಸದಲಿ ರಮಿಸಿ ಮೋದಿಸಿ

          ಸುತರ ಪಡೆದಿಳೆಯೊಳು ಜಿತೇಂದ್ರಿಯಳೆಂದು ಕರೆಸುವಳು|

          ಕೃತಿಪತಿಕಥಾಮೃತ ಸುಭೋಜನ-

          ರತ ಮಹಾತ್ಮರಿಗಿತರ ದೋಷ-

          ಪ್ರತತಿಗಳು ಸಂಭವಿಸುವವೆ ಅಚ್ಯುತನ ದಾಸರಿಗೆ||11||

          Patiyodane manabanda teradali

          Pratidivasadali ramisi mOdisi

          Sutara paDediLeyoLu jitEndriyaLendu karesuvaLu|

          krutipatikaThAmruta suBhOjana-

          rata mahAtmarigitara dOSha-

          pratatigaLu samBhavisuvave achyutana dAsarige||11||

SUMMARY: Roaming and romancing wishfully with her husband and enjoying the life, begetting children from him, a virgin woman earns respect as victorious over sensory organs. Can the clusters of other defects ever relate to the virtuous servants of Achyuta engaged in consuming the meals of elixir of stories of Krutipati Sri Hari, who is in the form of Pradyumna?

The special feature of this stanza is that for Brahma and other deities of same rank and file, the taint of sin never gets stuck. For a woman living with her husband and begetting children from him never dissipates her character. Similarly, for Brahma, Rudra and other deities, taint of sin never gets stuck even if they induce and entice demons to indulge in criminal and anti-cultural acts.

A woman romancing with a man other than her husband becomes insane. Similarly, none can escape from the taint of Karma or sin or negative energy if he does not surrender all his actions and thoughts to Lord Hari.

289.   ಸೂಸಿಬಹ ನದಿಯೊಳಗೆ ತನ್ನ ಸ-

          ಹಾಸ ತೋರುವೆನೆಂದು ಜಲಕಿದಿ-

          ರೀಸಿದರೆ ಕೈಸೋತು ಮುಳುಗುವ ಹರಿಯ ಬಿಟ್ಟವನು|

          ಕ್ಲೇಶವೈದುವನಾದಿಯಲಿ ಸ-

          ರ್ವೇಶ ಕ್ಲೃಪ್ತಿಯ ಮಾಡಿದುದ ಬಿ-

          ಟ್ಟಾಶೆಯಿಂದಲಿ ಅನ್ಯರಾರಾಧಿಸುವ ಮಾನವನು||12||

          SUsibaha nadiyoLage tanna sa-

          hAsa tOruvenendu jalakidi-

          reesidare kaisOtu muLuguva hariya biTTavanu|

          klEshavaiduvanAdiyali sa-

          rvEsha klruptiya mADiduda bi-

          TTAsheyindali anyarArADhisuva mAnavanu||12||

SUMMARY: Anyone trying to exhibit bravery by jumping into a river and swim in the opposite direction of the water current, would quickly lose hold on his arms and get drowned. In the same way, anyone discarding Sri Hari gets destroyed. A person deviating from the original cult created by Sri Hari, the Eshwara of everything and trying to worship other deities for the sake of quick fruits will soon fall prey to abuse.

This stanza asserts and emphasizes the fact that devotees of Sri Hari will not face any problem or obstacles in life while antagonists of Sri Hari will face series of obstacles. Although empirically the instances around us appear to be contradictory to this philosophy, a deeper understanding and analyses of the lives of theists and atheists can certainly prove things otherwise.

Swimming against the water current symbolically means going against the set principles of life, culture and tradition. In reality no culture or tradition is against the wishes of the Lord. But a majority of people discard the established principles of faith, belief, culture and tradition and things fall apart.

This stanza is like an explanation given by Lord Krishna in the Gita:

KAnkShataha karmaNAm sidDhim yajanta iha dEvatAha|

KShipram hi mAnuShE lOkE sidDhirBhavati karmajA||4/12||

कांक्षतः कर्मणां सिद्धिं यजन्त इह दॆवताः।

क्षिप्रं हि मानुषॆ लॊकॆ सिद्धिर्भवति कर्मजा॥4/12॥

MEANING: A person going after results or fruits forgets abo

ut the culture and traditions he is supposed to follow during the four phases of life (Childhood, Adulthood, Familyhood and Elderly life) and tries to impress upon or please any power or deity that tacitly promises such quick results and starts worshipping such power or deity.

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 12, 13 & 14 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 12, 13 ಮತ್ತು 14ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 12, 13 & 14 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 12, 13 ಮತ್ತು 14ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ವೇದವ್ಯಾಸೋ ನ್ವೇಷ ವೇದೋ ನು ಮೂರ್ತೋ ದಿವ್ಯಾ ಮೂರ್ತಿರ್ಯಸ್ಯ ಸಾ ಸುಸ್ಮಿತಸ್ಯ|

ತದ್ದ್ರಷ್ಟ್ಯೂಣಾಂ ಚೇತಿ ವಾಣೀಕೃಪಾಣೀ ನೂನಂ ಮಾಯಾಪಕ್ಷಮೂಲಂ ಛಿನತ್ತಿ||12||

VEdavyAsO nvESha vEdO nu mUrtO divyA mUrtiryasya sA susmitasya|

TaddraShTyUNAm chEti vANeekrupANee nUnam mAyApakShamUlam Chinatti||12||

वॆदव्यासॊ न्वॆष वॆदॊ नु मूर्तॊ दिव्या मूर्तिर्यस्य सा सुस्मितस्य।

तद्द्रष्ट्यूणां चॆति वाणीकृपाणी नूनं मायापक्षमूलं छिनत्ति॥12॥

SUMMARY: His smiling demeanor is divine. The very base of roots of Mayavada/Mysticism is being pruned or cut with the sword-like words: “Is he Lord Vedavyasa proper? Or is he a personification of Vedas?” that people who saw him exchanged among themselves.

The popularity and public appreciation of Sri Madhwacharyaru was spreading like wild fire, which could not be tolerated or assimilated by the followers of Mysticism as the number of its followers was steadily and quite quickly declining. KrupANee means sword. While the virtuous were full of praise and appreciation for the eloquence, the authentic presentation of philosophical concepts coupled with excerpts, wide ranging referrals to Puranas, Shastra and holy texts, the syllogistic order of the argument that was never painted with any sense of rivalry, jealousy, condemnation or criticism attracted people in herds and hundreds. Most accomplished scholars of Mayavada had accepted defeat in the debates against Sri Madhwaru and had begun virtual conversion to the Dualism or Dwaitha philosophy.

ಆಕ್ಲಿಷ್ಟಂ ತತ್ಸೂತ್ರಭಾಷ್ಯಂ ಬಲೀಯೋಮಾನೋಪೇತಂ ಕಾ ಕ್ಷತಿರ್ನಸ್ತಥಾ ಚೇತ್|

ಅಸ್ಮಾಕಾಃ ಕೇsಪ್ಯೇವಮುಕ್ತ್ವಾ ವಿಲಜ್ಜಾ ಲಜ್ಜಾಸಿಂಧೌ ದುಃಸಹೇsಮಜ್ಜಯನ್ ನಃ||13||

AakliShTam tatsUtraBhAShyam baleeyOmAnOpEtam kA kShatirnastaThA chEt|

AsmAkAha kE(s)pyEvamuktwA vilajjA lajjAsinDhau duhsahE(s)majjayan naha||13||

 आक्लिष्टं तत्सूत्रभाष्यं बलीयॊमानॊपॆतं का क्षतिर्नस्तथा चॆत्।

अस्माकाः कॆ(स्)प्यॆवमुक्त्वा विलज्जा लज्जासिन्धौ दुःसहॆsमज्जयन् नः॥13॥

SUMMARY: Some of the ‘shameless’ followers among ourselves of Mayavada are saying: “The “Brahmasutrabhashya” of Sri Madhwacharyaru is very simple; it is filled with strong authentication; when such is the case, what harm can it cuase to us?” and these words are drowning us all in the deep sea of shame.

Some staunch followers of Mayavada were getting upset with a few fellow beings who were tacitly appreciating the Dwaitha philosophy being established by Sri Madhwacharyaru, though those staunch philosophers were also helpless.

ತಸ್ಯ ವ್ಯಾಪ್ತೈಃ ಶಿಷ್ಯಜಾಲೈಸ್ತು ಗೌಣೈಃ ಸಂಸತ್ಸಿಂಧೌ ಶಂಖಚಕ್ರಾದಿಭೃದ್ಭಿಃ|

ಮಾ ಗೃಹ್ಯೇರನ್ ವಿಶ್ವಸತ್ತ್ವಾಂತರಾಣಿ ಕ್ಷೇಮಾಪ್ತ್ಯೈ ನಸ್ತತ್ರ ನೀತಿಂ ವಿಧತ್ತ||14||

Tasya vyAptaihi shiShyajAlaistu gauNaihi samsatsinDhau shanKhachakrAdiBhrudBhihi|

MA gruhyEran vishwasattwAntarANi kShEmAptyainastatra neetim viDhatta|

तस्य व्याप्तैः शिष्यजालैस्तु गौणैः संसत्स्न्धौ शंखचक्रादिभृद्भिः।

मा गृह्यॆरन् विश्वसत्त्वांतराणि क्षॆमाप्तैनस्तत्र नीतिं विधत्त॥14॥

SUMMARY: “Find out some way for our own welfare or safety so that the aquifers-like minds of all people escape from getting caught in the oceans-like public sessions/meetings where the nets-like disciples of Sri Madhwaru wearing the symbols of conch and disc (Vaishnava symbols), who are virtuous and are spread everywhere.

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