Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

 296.     ಕಬ್ಬಿನೊಳಗಿಹ ರಸ ವಿದಂತನಿ-

                ಗಬ್ಬಬಲ್ಲದೆ  ಭಾಗ್ಯ ಯೌವನ

                ಮಬ್ಬಿನಲಿ ಮೈಮರೆದವಗೆ ಹರಿಸುಚರಿತಾಮೃತವು|

                ಲಭ್ಯವಾಗದು ಬರಿಪದಾಬ್ಜದಿ

                ಹಬ್ಬಿದತಿಸದ್ಭಕ್ತಿರಸವುಂ

                ಡುಬ್ಬಿ ಕೊಬ್ಬಿ ಸುಖಾಬ್ಧಿಯೊಳಗಾಡುವವಗಲ್ಲದಲೆ||19||

                KabbinoLagiha rasa vidantani-

            Gabbaballade BhAgya yauvana

            Mabbinali maimaredavage harisucharitAmrutavu|

            LaBhyavAgadu baripadAbjadi

            habbidatisadBhaktirasavun-

            Dubbi kobbi suKhAbDhiyoLagADuvavagalladale||19||

SUMMARY: The juice in sugarcane seldom reaches a toothless person; a person lost in good fortune and youth,  the good narration of elixir stories of Lord Sri Hari will not be available; this will not be accessible to anyone except the one who has drunk the juice of occult devotion to Lord Hari, swelled, become proud and is swimming joyously in the ocean of mirth and happiness.

This stanza mentions the eligibility criterion for consuming the elixir of the story of Lord Hari.  Anyone not discarding desires is loses eligibility to hear the stories of Lord Hari. The taste of the Sri Hari story cannot be relished by someone immersed in worldly pleasures.

It is mentioned in Bhagavata:

Na tasya tattwagrahaNAya sAkShAdvareeyaseerasi vAchaha samAsan|

SwapnE niruktyA gruhamEDhisauKhyam na yasya hEyAnumitam swayam syat||Bhagavata 5/11/3||

न तस्य तत्त्वग्रहणाय साक्षाद्वरीयसि वाचः समासन्।

स्वप्नॆ निरुक्त्या गृहमॆधिसौख्य्म् न यस्य हॆयानुमितं स्वयं स्यात् (भागवत 5/11/3॥

Vidanta means one who has not tooth.

297.     ಖಗವರಧ್ವಜನಂಘ್ರಿಭಕುತಿಯ

                ಬಗೆಯನರಿಯದ ಮಾನವರಿಗಿದು

                ಒಗಟಿನಂದದಿ ತೋರುತಿಪ್ಪದು ಎಲ್ಲಕಾಲದಲಿ|

                ತ್ರಿಗುಣವರ್ಜಿತನಮಲಗುಣಗಳ

                ಪೊಗಳಿ ಹಿಗ್ಗುವ ಭಾಗವತರಿಗೆ

                ಮಿಗೆ ಭಕುತಿಸುಜ್ಞಾನಸುಖವಿತ್ತವರ ರಕ್ಷಿಪುದು||20||

                KhagavaraDhwajananGhriBhakutiya

            Bageyanariyada mAnavarigidu

            vogaTinandadi tOrutippadu yella kAladali

            triguNavarjitanaguNagaLa

            pogaLi higguva BhAgavatarige

            mige BhakutisujnAnasuKhavittavara rakShipudu||20||

SUMMARY: For those human beings who do not have the knowledge of how to be devoted to Sri Hari, all these actions appear like a challenging riddle; Devotees showing additional devotion by becoming happier by praising the pure virtues of Lord Hari, he tenders science of devotion and bliss and protects them.  

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

294.      ಏನು ಕೇಳಿದರೇನು ನೋಡಿದ-

            ರೇನು ಓದಿದರೇನು ಪೇಳಿದ-

                ರೇನು ಪಾಡಿದರೇನು ಮಾಡಿದರೇನು ದಿನದಿನದಿ|

                ಶ್ರೀನಿವಾಸನ ಜನ್ಮ ಕರ್ಮ ಸ-

                ದಾನುರಾಗದಿ ನೆನೆದು ತತ್ತ-

                ತ್ಸ್ಥಾನದಲಿ ತದ್ರೂಪ ತನ್ನಾಮಕನ ಸ್ಮರಿಸದವ||17||

                YEnu kELidarEnu nODida-

            rEnu  vOdidarEnu hELida-

            rEnu pADidarEnu mADidarEnu dinadinadi|

            ShreenivAsana janma karma sa-

            dAnurAgadi nenedu tatta-

            tsThAnadali tadrUpa tannAmakana smarisadava||17||

SUMMARY: What is the benefit of life if one does not eternally remember with devotion and affection the birth or origin and acts of Lord Srinivasa and place them in various places of the body in the respective forms related to different names of Sri Hari? What is the use of merely seeing or reading scriptures? What is the good of telling or singing? What is the benefit of doing anything on a daily basis.

In the Gita, Lord Krishna says:

Janma karma cha mE divyamEvam yO vEtti tattatwaha|

TyaktwA dEham punarjanma naiti mAmEti nO(s)rjuna||Gita 4/9||

जन्म कर्म च मॆ दिव्यमॆवं यॊ वॆत्ति तत्त्वतः।

त्यक्त्वा दॆहं  पुनर्जन्म नैति मामॆति सॊsर्जुन॥

In Jayanteekalpa, it is mentioned as:

YO BhungktE taddinE mOhAt pUyashONitamatti saha|

TasmAdupavasEt puNyam taddinam shraddayA(s)bvutaha||4||

यॊ भिन्क्तॆ तद्दिनॆ मोहात् पूयशॊणितमत्ति सः।

तस्मादुपवसॆत् पुण्यं तद्दिनं श्रद्दयाsन्वितः॥जयन्तीकल्प (4)

295.     ಬುದ್ಧಿವಿದ್ಯಾಬಲದಿ ಪೇಳಿದ

                ಶುದ್ಧಕಾವ್ಯವಿದಲ್ಲ ತತ್ತ್ವಸು-

                ಪದ್ಧತಿಗಳನು ತಿಳಿದ ಮಾನವನಲ್ಲ ಬುಧರಿಂದ|

                ಮಧ್ವವಲ್ಲಭತಾನೆ ಹೃದಯದೊ-

                ಳಿದ್ದು ನುಡಿದಂದದಲಿ ನುಡಿದೆನ-

                ಪದ್ಧಗಳ ನೋಡದಲೆ ಕಿವಿಗೊಟ್ಟಾಲಿಪುದು ಬುಧರು||18||

                BudDhividyAbaladi pELida

            ShudDhakAvyavidalla tattwasu-

            padDhatigaLanu tiLida mAnavanalla buDharinda|

            MaDhwavallaBhatAne hrudayado-

            Liddu nuDidandadali nuDidena-

           

            padDhagaLa nODadale kivigoTTAlipudu buDhanu||18||

SUMMARY: This is not pure poetry spelt with the power of wisdom or education; I am not a human being practicing good principles, who has acquired the knowledge from well-informed and highly knowledgeable persons. I have spelt the words as prompted by Madhwavallabha Sri Hari, who is in my heart; the knowledgeable may listen to them without paying attention to any errors or defects.

In this stanza, Sri Jagannatha Dasaru is critical of ego or self-boasting and has emphasized that the principles or nors of philosophy is acquired only through accomplished scholars and no literary work is created on the strength of bookish knowledge or wisdom.

This is like the summary of the following stanza from Bhavasangraha:

Na shabdAbDhau gADhA na cha nigamacharchAsu chaturA

Na cha nyAyE prauDhA na cha viditavEdyA api vayam|

Param shreematpUrNapramatigurukAruNyasaraNim

prapannA mAnyAha smaha kimapi cha vadantO(s)pi  mahatAm||

न शब्दाब्धौ गाढा न च निगमचर्चासु चतुरा

न च न्यायॆ प्रौढा न च विदितवॆद्या अपि वयम्।

फरं श्रीमत्पूर्णप्रमतिगुरुकारुण्यसरणिम्

परं श्रीमत्पूर्णप्रमतिगुरुकारुण्यसरणिं

प्रपन्ना मान्याः स्मः किमपि च वदन्तॊsपि महताम्॥

This is not say that this is the poetry produced without the background or strength of wisdom and education. However, wisdom and education alone are not the only tools of creating poetry.

This is further elaborated in Madhwamrutamaharnava:

‘AsmrutwA praThamam madhwam VAsudEvam smarEdDhiyaha|

NiShPhalam tu BhavEt tachcha vanDhyAstreemaiThunam yaThA||’

’अस्म्टुत्वा प्रथमं मध्वं वासुदॆवं स्मरॆद्धियः।

निष्फलं तु भवॆत् तच्च वन्ध्यास्त्रीमैथुनं यथा॥मध्वामृतमहार्णव॥

It is only because Lord Hari has made me say these words that this poetry is without mistakes. Therefore, the knowledgeable should listen to them with full attention and focus.

Similar views are mentioned in Bhagavata too.

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 19 and 20 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 19 ಮತ್ತು 20ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 19 and 20  (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 19 ಮತ್ತು 20ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಯೇಷಾಂ ವಿದ್ಯಾ ಸಾಂಕರೀ ಶಂಕರೀ ನೋ ದೇವಾದೀನಾಂ ಬಾಧ್ಯತಾಂ ಸಾಧಯಂತೀ|

ಶೌಕ್ರೀವಾಲಂ ಲಜ್ಜಯೇದ್ದೇವಪೂಜ್ಯಂ ತೇಷಾಮೇಷಾಂ ಸನ್ನಿಧೌ ಕೋ ವಿಷಾದಃ||19||

YEShAm vidyA sAnkaree nO dEvAdeenAm bADhyatAm sADhayantee|

ShaukreevAlam lajjayEddEvapUjyam tEShAmEShAm sanniDhau kO viShAdaha||19||

ऎषां विद्या सांकरी शंकरी नॊ दॆवादीनां बाध्यतां साधयंती।

शौक्रीवालं लज्जयॆद्दॆवपूज्यं तॆषामॆषां सन्निधौ कॊ विषादः॥19॥

SUMMARY: Why should there be any room for misery in the presence of Padmatirtha and others, who possess that knowledge preached by Shankaracharyaru (Advaita), which is like the knowledge of Shukracharya that provides even the deities with misleading knowledge through assertion and puts the mentor of deities Bruhaspatyacharya too to shame?

This stanza throws light on the fact that some people believed that Advaita scholars like Padmatirtha would save them from getting influenced by the highly meaningful explanations that the followers of Sri Madhwaru were professing.

Shaukree means the knowledge practices and preached by Shukracharya consisting of black magic and related inauspicious branches of knowledge.

ಯದ್ಯದ್ವೈತಂ ಕರ್ಕಶೈರ್ಗೌಣತರ್ಕೈರುದ್ಧಂ ಸಾಧ್ಯಂ ನೈವ ಬಾತ್ಯಸ್ತು ತಾವತ್|

ಷಟ್ಕರ್ಮಜ್ಞೈರ್ದಿವ್ಯಮಂತ್ರೌಷಧಾಡ್ಯೈ ರೇತೈರ್ಗುಪ್ತಾನ್ ನೋ ನ ಚೇತಾ ಹಿ ಕಶ್ಚಿತ್||20||

Yadyadwaitam karkashairgauNatarkairudDham sADhyam naiva BhAtyastu tAvat|

ShaTkarmajnairdivyamantrauShaDhADyai rEtairguptAn nO na chEtA hi kashchit||20||

यद्यद्वैतं कर्कशैर्गौणतर्कैरुद्धं साध्यं नैव भात्यस्तु तावत्।

षट्कर्मज्ञैर्दिव्यमन्त्रौषधाड्यै रॆतैर्गुप्तान् नॊ न चॆत हि कस्चित्॥20॥

SUMMARY: There is no worry even if it is impossible to establish Advaita philosophy in the face of stiff opposition from the virtuous philosophy that could not be criticized or condemned; being under the protection from this Padmatirtha and others that comprised of Six Karmas, most effective hymns and medicines, none can ever vanquish us.

In this stanza, it is clear that the Mayavada followers were more reliant on hymn-based medicinal system than perfect, most sensible and meaningful philosophy of principles.

The six karmas or ShaTkarma are: peace, subordination, stagnation, enmity, banishment and killing. Peace means the method of curing diseases that are created through black magic; Vashya or subordination is hypnotism; stagnation is arresting the habits; VidwEsha or hatred or enmity means creating enmity and taking revenge; UchchATana or banishment is banishing someone from the country or place of residence; MAraNa or killing means murdering or assassination. Rati, VANi, RamA, JyEShTha, Durga and Kali are the deities ruling these branches of knowledge, in that order; North-east, north, east, south-east, north-west and south-east are favourable directions for these actions in that direction. Ten Ghaliges beginning from sunrise are the best timings for these actions. Of the six Ritus namely Vasanta, GreeShma, VarShA, Sharat, Hemanta and Shishira Ritus Hemanta is good for Shantikarma or action for peace; Vasantha is good for hypnotism; Shishira Ritu is good for StamBhana; Greeshma is for Vidweshana; Varsharitu is for Uchchatana and Sharadritu for Marana or killing.

Sharada Tilaka and commentaries on Sharada Tilaka provide wide ranging explanations for all these actions, times or months or seasons that are specifically best for these actions and so on.       

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

292.      ಕಂಡ ನೀರೊಳು ಮುಳುಗಿ ದೇಹವ          

                ದಂಡಿಸಲು ಫಲವೇನು ದಂಡಕ-

                ಮಂಡಲುಗಳನು ಧರಿಸಿ ಯತಿಯೆಂದೆನಿಸಿ ಫಲವೇನು|

                ಅಂಡಜಾಧಿಪನಂಸಗನ ಪದ-

                ಪುಂಡರೀಕದಿ ಮನವಹರ್ನಿಶಿ

                ಬಂಡುಣಿಯವೋಲಿರಿಸಿ ಸುಖಬಡದಿಪ್ಪ ಮಾನವನು||15||

                KanDa neeroLu muLugi dEhava

            DanDisalu PhalavEnu danDaka-

            manDalugaLanu Dharisi yatiyendenisi PhalavEnu|

            anDajADhipanamsagana pada-

            punDareekadi manavaharnishi

            banDuNiyavOlirisi suKhabaDadippa mAnavanu||15||

SUMMARY: What is the good of someone taking a dip in any water he or she comes across and what is the good of someone always carrying a Kamandal and a stick to exhibit that he is a saint? Unless a man thinks of the lotus feet of Lord Sri Hari, who is sitting on the shoulders of Garuda, with devotion, faith and conviction, night and day, like a bee that is full of concentration, he cannot find happiness in anything.

This stanza asserts that mechanical meditation, worship, cold bath, starvation etc., without devotion to Lord Hari is futile since the Lord does not pay attention to means or methods of devotion but exact devotion and submission to the Lord.

Sri Madhwacharya in his Gitabhashya summarizes this:

‘RAgadvEShau yadi syAtAm tapasA kim prayOjanam|

TAvuBhau yadina styAtAm tapasA kim prayOjanam||10/42||’

’रागद्वॆषौ यदि स्यातां तपसा किम् प्रयॊजनम्।

तावुभौ यदि न स्यातां तपसा किं प्रयॊजनम्॥10/42॥

Andaja means bird and AndajADhipa means Garuda, the king of birds; Amsaga means one who is sitting on the shoulders and hence AndajADhipanamsaga means Sri Hari, whose vehicle is Garuda.

Aharnishi or night and day means round the clock or eternally, which symbolically means that Garuda monitors time. (KAlAtmakaha sO(s)pi suparNa aaseet – Mahabharata Tatparya NirNaya {कालात्मकः सॊsपि सुपर्णा आसीत्}

The expression “taking dip in any water” symbolically means “following any other deity or cult” because “water” also means Shastra or cult.

293.      ವೇದ ಶಾಸ್ತ್ರ ಪುರಾಣಕಥೆಗಳ

                ಓದಿ ಪೇಳಿದರೇನು ಸಕಲ ನಿ-

                ಷೇಧಕರ್ಮವ ತೊರೆದು ಸತ್ಕರ್ಮಗಳ ಮಾಡೇನು|

                ಓದನಗಳನು ಜರಿದು ಶ್ವಾಸನಿ-

                ರೋಧಗೈಸಿದರೇನು ಕಾಮ-

                ಕ್ರೋಧವಳಿಯದೆ ನಾನು ನನ್ನದು ಎಂಬ ಮಾನವನು||16||

                VEda shAstra purANakaThegaLa

            vOdi hELidarEnu sakala ni-

            ShEDhakarma toredu satkarmagaLa mADEnu|

            vOdanagaLanu jaridu shwAsani-

            rODhagaisidarEnu kAma-

            krODhavaLiyade nAnu nannadu yemba mAnavanu||16||

SUMMARY: What is the good of a person keenly studying Vedas and Shastra if such a person does not discard desires and anger? What is the good of that person if he goes on preaching them? What is the good of discarding the insane deeds and adopting sane deeds? What if he sacrifices food and water and controls the breath?

Any knowledge, any study of any Shastra or cult, adherence to any sort of strict way of life turns out to be futile if the person does not overcome the ego and pride.

‘Kim vidyayA kim tapasA kim dAnEna shrutEna vA|

Kim viviktEna maunEna streeBhiryasya manO hrutam’ iti||Bhagavata (11/26/12)

‘किं विद्यया किं तपसा किं दानॆन श्रुतॆन वा।

किं विविक्तॆन मौनॆन स्त्रीभिर्यस्य मनॊ हृतम्’ इति॥भागवत (11/26/12)

Further in KaThOpaniShat

‘NAyamAtmA pravachanEna laBhyO na mEDhayA na bahunA shrut
Ena|

YamEvaiSha vRuNutE tEna laBhyastasyaiSha AatmA vivRuNutE tanUm swAm||KaThOpaniShat (7/9)

‘नायमात्मा प्रवचनॆन लभ्यॊ न मॆधया न बहुना शृतॆन।

यमॆवैष वृणुतॆ तॆन लभ्यस्तस्यैष आत्मा विवृणुतॆ तनूं स्वाम्॥कठॊपनिषत् 7/9

’ShwAsa nirODha’ refers to PrANAyAma or an exercise related to controlling the breath. “vOdana” means rice and other food items.    

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