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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

298.      ಪರಮತತ್ತ್ವರಹಸ್ಯವಿದು ಭೂ-

                ಸುರರು ಕೇಳ್ವದು ಸಾದರದಿ ನಿ-

                ಷ್ಠುರಿಗಳಿಗೆ ಮೂಢರಿಗೆ ಪಂಡಿತಮಾನಿ ಪಿಶುನರಿಗೆ|

                ಅರಸಿಕರಿಗಿದು ಪೇಳ್ವದಲ್ಲನ-

                ವರತ ಭಗವತ್ಪಾದಯುಗಳಾಂ-

                ಬುರುಹಮಧುಕರರೆನಿಸುವರಿಗರುಪುವುದು ಮೋದದಲಿ||21||

                Paramatattwarahasyavidu BhU-

            Suraru kELwadu sAdaradi ni-

            ShThurigaLige mUDharige panDitamAni pishunarige|

            Arasikarigidu pELwadallana-

            Varata BhagavatpAdayugaLAM-

            buruhamaDhukararenisuvarigarupuvudu mOdadali||21||

SUMMARY: This is the secret of the Ultimate Principle or Principal Truth. Kings and emperors should listen to it with devotion. This should not be told to adamants, idiots, scholars in other streams of knowledge, greedy and distasteful persons. It should be happily told to those devotees of the Lord who are always at the feet of the Lord like honey bees.

‘NiShThuri’ means persons who are harsh in their speech and language. ‘PanDitamAnigaLu’ means those who proclaim themselves to be Pandits or Scholars or who pretend to be scholars.  ‘Pishunaru’ means habitual sneakers. Such persons are not eligible to listen to stories of the Lord.

This stanza is echoes what Lord Krishna has said in the ending shlokas of Sri Bhagavad Gita:

‘Idam tE nAtapasThAya nABhaktAya kadAchana|

Na chAshushrUShavE vAchyam na cha mAm yO(s)BhyasUyati||

Ya idam paramam guhyam madBhaktEShwaBhiBhAsyati|

Bhaktim mayi parAm krutwA mAmEvaiShyatyasamshayaha||Gita 18/67, 68||

’इदं तॆ नातपस्थाय नाभक्ताय कदाचन।

न चाशुश्रूषवे वाच्यं न च मां यॊsभ्यसूयति॥67॥

य इदं परमं गुह्यं मद्भक्तेष्वभिधास्यति।

भक्तिं मयि परां कृत्वा मामॆवैष्यत्यसंशयः॥68॥ गीता॥

 

299.     ಲೋಕವಾರ್ತೆಯಿದಲ್ಲ ಪರಲೋ-

                ಕೈಕನಾಥನ ವಾರ್ತೆ ಕೇಳ್ವರೆ

                ಕಾಕುಮನುಜರಿಗಿದು ಸಮರ್ಪಕವಾಗಿ ಸೊಗಯಿಸದು|

                ಕೋಕನದ ಪರಿಮಳವು ಷಟ್ಪದಿಕಾರ       

                ಸ್ವೀಕರಿಸುವಂದದಲಿ ಜಲಚರಕ್ರಿಯೆಯ    

                ಭೇಕ ಬಲ್ಲದೆ ಇದರ ರಸ ಹರಿಭಕುತಗಲ್ಲದಲೆ||22||

                LOkavArteyidalla paralO-

            kaikanAThana vArte kELware

            kAkumanujarigidu samarpakavAgi sogayisadu|

            KOkanada parimaLavu ShaTpadikAra

            Sweekarisuvandadali jalacharakriyeya

            BhEka ballade idara rasa hariBhakutagalladale||22||

SUMMARY: This is not the news of this world; this is the news of the Chief Lord of the world hereafter, Sri Hari; it does not appear to be appropriate to hear for narrow minded persons; like the bee alone is fascinated by the nectar in the lotus in water, can the frogs that loiter in water get pleasure out of the lotus nectar? Similarly, the nectar of the news of Lord Hari can only be loved by his devotees. How can others enjoy it?

For the paltry, worldly people, stories of Lord Hari may not be tasteful.

300.      ಸ್ವಪ್ರಯೋಜನರಹಿತ ಸಕಲೇ-

                ಷ್ಟಪ್ರದಾಯಕ ಸರ್ವಗುಣಪೂ-

                ರ್ಣಪ್ರಮೇಯ ಜರಾಮರಣವರ್ಜಿತ ವಿಗತಶೋಕ|

                ವಿಪ್ರತಮ ವಿಶ್ವಾತ್ಮ ಘೃಣಿ ಸೂ-

                ರ್ಯಪ್ರಕಾಶಾನಂತ ಮಹಿಮ ಘೃ-

                ತಪ್ರತೀಕಾರಾಧಿತಾಂಘ್ರೀಸರೋಜ ಸುರರಾಜ||23||

                SwaprayOjanarahita sakalE-

            ShTapradAyaka jarAmaraNavarjita vigatashOka|

            Vipratama vishwAtma GhruNi sU-

            ryaprakAshAnanta mahima Ghru-

            taprateekArADhitAnGhreesarOja surarAja||23||

SUMMARY: Sri Hari is bereft of any self-utility, self-pleasure or self-benefits. He grants fulfillment of all desires in full. He is an embodiment of all qualities. He is beyond the comprehension of anyone to any extent. He is without old age or death or sorrow. He is most supreme in knowing the infinite Vedas infinitely. He is the Lord of all Lords. He is the kindest and brighter and more radiant than
the Sun. His greatness too is infinite. His lotus feet are worshipped eternally from Mahalakshmi, who is also known as Ghrutaprateeka. He is the Lord of all deities. 

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 21 and 22 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 21 ಮತ್ತು 22ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 21 and 22  (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 21 ಮತ್ತು 22ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಯದ್ಯಪ್ಯೇವಂ ನ ಹ್ಯುಪೇಕ್ಷೋ ವಿಪಕ್ಷಃ ಕಿಂತು ಪ್ರಾಪ್ತೋ ನಾಧುನಾssಕ್ರಂದಕಾಲಃ|

ಅಪ್ಯದ್ವಂದ್ವಸ್ವಾತ್ಮಬೋಧಪ್ರತೀತೈರಾಚಾರ್ಯೈರ್ಯಚ್ಛಂಕ್ಯತೇ ಶಂಕರಾದ್ಯೈಃ||21||

YadyapyEvam na hyupEkShO vipakShaha kintu prAptO nADhunA(ss)krandakAlaha|

ApyadwandwaswAtmabODhaprateetairAchAryairyachChankyatE ShankarAdyaihi||21||

यद्यप्यॆवं न ह्युपॆक्षॊ विपक्षः किंतु नाधुनाssक्रंदकालः।

अप्यद्वंद्वस्वात्मबॊधप्रतीतैराचार्यैर्यच्छंक्यतॆ शंकराद्यैः॥21॥

SUMMARY: Even if it is so, we cannot now ignore the rival philosophers (of Madhwa Siddhanta) which Shankaracharya and others, who achieved unmatched self-realisation, too suspected. Yet, the present time is not such as need to lament on.

“AdwandwaswAtmabODhaprateetaihi” means “a state of knowledge of Nirgunabrahma or Brahma with virtually no characteristics, which nothing next to it, no difference between remnants (ashEShaBhEda), bereft of world and absolutely pure”. The Mayavada philosophers accept ‘dwaividhya’ or dichotomy in Brahma that differentiates between Nirguna Brahma and Saguna Brahma. Advait philosophers interpret that there are two types of Brahma, namely NirvishESha Brahma and Nirguna Brahma. Realisation of this philosophy that believes in the existence of two kinds of Brahma alone leads one to Moksha or salvation.

ಪಾರಂಪರ್ಯೇಣಾಗತಂ ತತ್ತ್ವಶಾಸ್ತ್ರಂ ಹಂತೋತ್ಸನ್ನಂ ನೂತನೇನೇತ್ಯುದೀರ್ಯ|

ತೇಷಾಂ ದೋಷಾ ವರ್ಣನೀಯಾ ವಿದಗ್ಧೈಃ ಸಂತೋsಸಂತೋ ವಾsಪಿ ಮಧ್ಯಸ್ಥಲೋಕೇ||22||

PAramparyENAgatam tattwashAstram hantOtsannam nootanEnEtyudUrya|

TEShAm dOShA varNaneeyA vidagDhaihi santO(s)santO vApi maDhyasThalOkE||23||

पारंपर्यॆणागतं तत्त्वशास्त्रं हंतॊत्सन्नं नूतनॆनॆत्युदीर्य।

तॆषां दॊषा वर्णनीया विदग्धैः संतॊsत्संतॊ वाsपि मध्यस्थलॊकॆ॥22॥

SUMMARY: Our witty people say “Alas, our philosophy or tradition that has come down from ancient times, is being destroyed by Madhwacharya of present generation” and we should descriptively pronounce among nutral people and confuse them with existent or non-existitent demerits in Madhwa philosophy.    

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                                                                                                                                                                                                                                                                                                                                                                                        ,

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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