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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

301.        ವನಚರಾದ್ರಿಧರಾಧರನೆ ಜಯ

                ಮನುಜಮೃಗವರವೇಷ ಜಯ ವಾ-

                ಮನ ತ್ರಿವಿಕ್ರಮದೇವ ಜಯ ಭೃಗುರಾಮ ಭೂಮ ಜಯ|

                ಜನಕಜಾವಲ್ಲಭನೆ ಜಯ ರು-

                ಗ್ಮಿಣಿಮನೋರಥಸಿದ್ಧಿದಾಯಕ

                ಜಿನವಿಮೋಹಕ ಕಲಿವಿದಾರಣ ಜಯ ಜಯಾರಮಣ||24||

                VanacharAdriDharADharane jaya

            manujamrugavaravESha jaya vA-

            mana TrivikramadEva jaya BhrugurAma BhUma jaya|

            JanakajAvallaBhane jaya ru-

            gmiNimanOraThasidDhidAyaka

            jinavimOhaka kalividAraNa jaya jayAramaNa||24||

SUMMARY: Oh aquatic Matsya, hill-beholding Koorma, Earth-adoring Varaha, Victory to you. Oh Lord Sri Hari Narasihma, Victory to you. Oh Lord Vamana, Lord Trivikrama, victory to you. Bhrugurama Parashurama, the most complete supreme Lord, Victory to you. Oh Lord, husband of Janaka’s daughter Seetha, victory to you. Oh Lord Krishna who fulfilled the desire or wish of Rugmini, hail you. Oh Lord Buddha, who enticed and lured Jina and others, Victory to you. Oh Kalki who slit Kai, Victory to you and Victory to you Lord Sankarshana, the favorite of victory.

“Vanachara” means aquatic.  Jina refers to Shuddhodana and the first incarnation among Tripurasuras.

JayAramana means the beloved of Jaya or Goddess Lakshmi.

302.      ಸಚ್ಚಿದಾನಂದಾತ್ಮ ಬ್ರಹ್ಮಕ-

                ರಾರ್ಚಿತಾಂಘ್ರಿಸರೋಜ ಸುಮನಸ-

                ಪ್ರೋಚ್ಚ ಸನ್ಮಂಗಳದ ಮಧ್ವಾಂತಃಕರಣರೂಢ|

                ಅಚ್ಯುತ ಜಗನ್ನಾಥವಿಟ್ಠಲ

                ನಿಚ್ಚಮೆಚ್ಚಿದ ಜನರ ಬಿಡ ಕಾ-

                ಡ್ಗಿಚ್ಚನುಂಡಾರಣ್ಯದೊಳು ಗೋಗೋಪರನು ಕಾಯ್ದ||25||

                SachchidAnandAtma Brahmaka-

            rArchitAnGhrisarOja sumanasa-

            prOchcha sanmangaLada maDhwAntahkaranarUDha|

            Achyuta JagannAThavitThala

            Nichchamechchida janara biDa kA-

            DgichchanunDAraNyadoLu kOgOparanu kAyda||25||

SUMMARY: The form of Lord Jagannatha Vitthala is  Sachchidananda or true pleasure; his lotus feet are worshipped by Lord Brahma with his hands; he is the best and supreme among Gods and Goddesses; he bestows the best  welfare; he is eternally present in the heart of Sri Madhwacharyaru; he is indestructible; he doused or consumed the wild fire in deep forest and relieved the cows, and he never lets down the devotees who worship him with a pure heart and mind.

Sachchidananda is a compound word which can be separated as “Sat” good, ‘chit’ means mind; Ananda means happiness.

While there is no doubt about the fact that Sri Hari is omnipresent, the fact that Lord Hari, because of his affection and compassion for Lord Vayu, his presence in Sri Madhwacharyaru is most certain.

 

This concludes the Sarvaprateeka Sandhi, the Chapter X.        

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 23, 24 and 25 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 23, 24 ಮತ್ತು 25ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 23, 24 and 25  (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 23, 24 ಮತ್ತು 25ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಸ್ವಾಭಿಪ್ರಾಯೋ ಬ್ರಹ್ಮವತ್ ಸ್ಯಾದವಾಚ್ಯೋ ಮಾಯಾಶಕ್ತ್ಯಾ ಸರ್ವನಿರ್ವಾಹಸಿದ್ಧಿಃ|

ಇತ್ಥಂ ನೀತ್ಯಾ ಶಾಸ್ತ್ರನೀತ್ಯೇವ ಬಾಧ್ಯಃ ಸರ್ವೋ ಲೋಕಃ ಸ್ವಾತ್ಮನೋ ಯಃ ಪರಃ ಸ್ಯಾತ್||23||

SwABhiprAyO brahmavat syAdavAchyO

mAyAshaktyA sarvanirvahasidDhihi|

ItTham neetyA shAstraneetyEva bADhyaha

sarvO lOkaha swAtmanO yaha paraha syAt||23||

स्वाभिप्रायॊ ब्रह्मवत् स्यादवाच्यॊ मायाशक्त्या सर्वनिर्वाहसिद्धिः।

इत्थं नीत्या शास्त्रनीत्यॆव बाध्यः सर्वॊ लॊकः स्वात्मनॊ यः परः स्यात्॥23॥

SUMMARY: “Lord Brahma is undescribable. As established by the Shastra principles that through magic powers or mystic powers everything becomes possible and how we try to spread our philosophy, we should accomplish our task without divulging our hidden opinion and we should achieve our goal through mystic (deceitful or pretentious) power and we should trouble everyone who obstructs our way.”

This was perhaps a mission undertaken by the followers of Mayavada especially in the face of stiff challenge that had arised due to the fast spreading, highly appreciated and most perfect Dwaita philosophy.

ಗ್ರಾಮೇ ಗ್ರಾಮೇ ವಾರ್ಯತಾಂ ಮಾನನೈಷಾಂ ಪೂರ್ವಂ ಪೂರ್ವಂ ಸಾಮಪೂರ್ವೈರುಪಾಯೈಃ|

ಸಂಪ್ರಾಪ್ತಾನಾಂ ಮಾನಭಂಗಾಯ ಕಾರ್ಯಂ ಗ್ರಂಥಾಕರ್ಷಾದ್ಯುದ್ಯತೈರಸ್ಮದೀಯೈಃ||24||   

GrAmE grAmE vAryatAm mAnanaiShAm pUrvam pUrvam sAmapUrvairupAyaihi|

SamprAptAnAm mAnaBhangAya kAryam granThAkarShAdyudyatairasmadeeyaihi||24||

ग्रामॆ ग्रामॆ वार्यतां माननैषां पूर्वं पूर्वं सामपूर्वैरुपायैः।

सम्प्राप्तानां मानभंगाय कार्यं ग्रंथाकर्षाद्युद्यतैरस्मदीयैः॥24॥

SUMMARY: In villages after villages, we should follow saama (friendly relationship) and other methods or modems to ensure that the honor being showered on preachers of Madhwamata is stopped in advance. If they enter the village, persons among us assigned with insulting and disfaming them should become active and start stealing their holy books and other things.

“Stealing Books (granThApaharaNa)” also means breaking the clubs that saints carry and beating the saints. This stanza indicates that the followers of  Mayavada were indulging in most heinous acts of tormenting the followers of Dwaita philosophy.

ಬ್ರಹ್ಮವೀ ಇತ್ಯಾದ್ಯೇತೇ ಕಾರ್ಯಮಾಲೋಚ್ಯ ಕಾಲೇ ಚಕ್ರುರ್ವಕ್ರಾಶ್ಚಕ್ರಿಭಕ್ತಪ್ರತೀಪಮ್|

ಯೋಗ್ಯಾ ಮಂಕ್ತುಂ ತೇsನ್ಯಥಾ ಕಥಂ ವಾ ದುಃಖೋಗ್ರಾಂಭಸ್ಯಂಧತಾಮಿಸ್ರಸಿಂಧೌ||25||

Brahmavee ityAdyEtE kAryamAlOchya kAlE chakrurvakrAshchakriBhaktaprateepam|

YOgyA manktum tE(s)nyaThA kaTham vA duhKhOgrAmBhasyanDhatAmisrasinDhau||25||

ब्रह्मवी इत्याद्यॆतॆ कार्यमालॊच्य कालॆ चक्रुर्वक्राश्चक्रिभक्तप्रतीपम्।

यॊग्या मंक्तुं तॆsन्यथा कथं वा दुःखॊग्रांभस्यंधतामिस्रसिंधौ॥25॥

SUMMARY: Deceitful followers of Mayavada thus hatched conspiracy and unleashed physical and psychological torture on the devotee of Lord Sri Hari, who wears the Divine Disc, and put up a strong opposition to the spread of Dwaita philosophy. Otherwise, how could they qualify themselves to drown in the horrible ocean containing the waters called AndhatAmisra?

This stanza makes a point that the hatred adopted by the followers of Mayavada against the most distinguished devotee of Sri Hari and an incarnation of Lord Vayu, Sri Madhwacharya, only pushed those antegonists towards darkness of total lack of real knowledge.

Tamas and Andhantamas are two most horrible and eternal hells, where there is infinite, unending and eternal misery, pain and sorrow just as the Moksha provides eternal bliss and happiness, comfort and joy. The Andhantamas has been described vividly in Srimadbhagavata, Puranas, Sri Harivayustuti and Bhoogolanirnaya of Sri Vadirajaru.      

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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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