SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 36, 37 and 38 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 36, 37 ಹಾಗೂ 38ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 36, 37 and 38 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 36, 37 ಹಾಗೂ 38ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಶ್ರೌತೇ ವ್ಯಾಖ್ಯೋಚ್ಛಾರಣೇ ಚಾರುಣೀ ತೇ ಮಾದೃಗ್ದೇಹೀ ವರ್ಣಯೇದಸ್ಯ ಕೋ ನು|

ವಾಗೀಶಾನೈರ್ವಾಗ್ವಿಹಂಗೇಶಜೀವೈರ್ಭೂರ್ಯಾಶ್ಚರ್ಯೈರ್ವರ್ಣಿತೇ ಯೇ ಪ್ರಣಮ್ಯ||36||

ShrautE vyAKhyOchChAraNE chAruNee tE mAdrugdEhee varNayEdasya kO nu|

VAgeeshAnairvAgwihangEshajeevairBhUryAshcharyairvarNitE yE praNamya||36||

श्रौतॆ व्याख्यॊच्छारणॆ चारुणी तॆ मादृग्दॆही वर्णयॆदस्य कॊ नु।

वागीशानैर्वाग्विहंगॆशजीवैर्भूर्याश्चर्यैर्वर्णितॆ यॆ प्रणम्य॥36॥

SUMMARY: Saraswati, GaruDa, Rudra, Bruhaspati and other deities who favor speech or eloquence, were highly astonished by listening to the discourse and commentary on Shrutis, the pronounciation of words by Sri Madhwacharyaru. Such being the case, how can I, a common man, describe the high quality of commentary rendered by Sri Madhwaru?

Saraswati Devi, Garuda (Golden Eagle), Rudra, Bruhaspati and others are Abhimani Devatas of Speech. Even those deities were highly impressed by the quality of narration, narrative style, accent and interpretation of Shruti by Sri Madhwaru.

ಛಂದಃಸಾರ್ಥಂ ಸಾರ್ಥಮತ್ರಾಮುನೇತ್ಠಂ ಪ್ರೋಕ್ತಂ ಶ್ರುತ್ವಾ ಬ್ರಾಹ್ಮಣಾ ಬ್ರಹ್ಮಣೇವ|

ಸರ್ವೇ ಸೌಮ್ಯಾ ಜಿಷ್ಣುಜಿಜ್ಞಾಸಯಾsಮೀ ಪ್ರಾಪ್ಯ ಪ್ರೋಚುಶ್ಚಿತ್ರಕಾಯಾಭಿಧಾನಮ್||37||

ChandahsArTham sArThamatrAmunEtTham prOktam ShrutwA brAhmaNA BrahmaNEva|

SarvE saumyA jiShNujijnAsayA(s)mee prApya prOchuShchitrakAyABhiDhAnam||37||

छंदःसार्थं सार्थमत्रामुनॆत्थं प्रॊक्तं श्रुत्वा ब्राह्मणा ब्रह्मणॆव।

सर्वॆ सौम्या जिष्णुजिज्ञासयाsमी प्राप्य प्रॊचुश्चित्रकायाभिधानम्॥37॥

SUMMARY: The Brahmins participating in that brilliant, educative and scholarly session, were highly impressed by the discourse on Shrutis Sri Madhwacharyaru, like four-faced Lord Brahma himself, was rendering on Shrutis, along with perfect interpretation. The Brahmins were getting more and more curious to know who would win in that debate. They went to Pundareekapuri and told him.

Chitrakaya was one of the titles that Pundareekapuri had earned. Pundareekapuri had earned the title Chitrakaya, which means Shardula and hence he was considered as Pandit Shardula, where Shardula, in Sanskrit, means Tiger. The scholars of Advait had decided to choose a tiger-like bold and clever scholar Pundareekapuri to face Sri Madhwaru.

ಪ್ರಾಜ್ಯಪ್ರಜ್ಞಃ ಪ್ರಾಜ್ಯಯಾ ಪ್ರಜ್ಞಯಾsಸೌ ಹಂತಾವೋಚನ್ಮಂತ್ರವರ್ಣಾಭಿಧೇಯಮ್|

ತತ್ಪ್ರತ್ಯರ್ಥೀ ಪ್ರಾರ್ಥ್ಯತೇ ವಕ್ತುಮೇತತ್ ಪ್ರಾಜ್ಞಾಸ್ಮಾಭಿಃ ಶ್ರೋತುಕಾಮೈರ್ಭವಾಂಶ್ಚ||38||

PrAjyaprajnaha prAjyayA prajnayA(s)sau hantAvOchanmantravarNABhiDhEyam|

TatpratyarThee prArThyatE vaktumEtat prAjnAsmABhihi shrOtukAmairBhavAmshcha||38||

प्राज्यप्रज्ञः प्राज्यया प्रज्ञयाsसौ हंतावॊचन्मंत्रावर्णाभिधॆयम्।

तत्प्रत्यर्थी प्रार्थ्यतॆ वक्तुमॆतत् प्राज्ञास्माभिः श्रॊतुकामैर्भवांश्च॥38॥

SUMMARY: This most knowledgeable Sri Poornaprajna has provided the most comprehensive interpretation of Vedas with all alertness and consciousness. What a wonder? Oh Pandit, we are eager to hear your interpretation of Vedas as you are arguing opposite to him.

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

311.      ಇಷ್ಟಭೋಗ್ಯಪದಾರ್ಥದೊಳು ಶಿಪಿ-

                ವಿಷ್ಟನಾಮದಿ ಸರ್ವಜೀವರಲ್ಲಿದ್ದು             

                ತುಷ್ಟಿಬಡಿಸುವ ದಿನದಿನದಿ ಸಂತುಷ್ಟ ತಾನಾಗಿ|

                ಕೋಷ್ಠದೊಳು ನೆಲೆಸಿದ್ದು ರಸಮಯ

                ಪುಷ್ಟಿಯೈದಿಸುತಿಂದ್ರಿಯಗಳೊಳು

                ಪ್ರೇಷ್ಠನಾಗಿದ್ದೆಲ್ಲ ವಿಷಯಗಳುಂಬ ತಿಳಿಸದಲೆ||9||

                IShTaBhOgyapadArThadoLu shipi-

            viShTanAmadi sarvajeevaralliddu

            tuShTibaDisuva dinadinadi santuShTa tAnAgi|

            kOShThadoLu nelesiddu rasamaya

            puShTiyaidisutindriyagaLoLu

            prEShThanAgiddella viShayagaLumba tiLisadale||9||

SUMMARY: A well satisfied Sri Hari exists in the most liked delicacies in the name of Shivivishta and provides satisfaction and happiness to every being, each day. He becomes one with the juices, stays in the stomach, provides proteins and strength and being invisible in the organs, he enjoys the benefits of fulfillment of all types of desires.

In Gita, Lord Krishna states: “Aham VaishwAnarO BhUtwA PrANinAm dEhamAshritaha| PrAnApAnasamAyuktaha pachAmyannam chaturviDham||Gita 15/14॥

अहं वैश्वानरॊ भूत्वा प्राणिनां दॆहमाश्रितः। प्राणापानसमायुक्तः पचाम्यन्नं चतुर्विधम्॥गीता 15/14॥

The form of Sri Hari in luxurious items is called Shipivishta; in consumables, he is known as Rasamaya and in sensory organs, he is known as PrEShTha. In these forms and in the respective places, Sri Hari bestows upon all beings the PuShti or strength or proteins necessary for respective organs, TuShti or normal satisfaction like the thirst is cured by drinking water, hunger by consuming food and so on and ultimate satisfaction that is obtained by possessing certain extraordinary things like house, vehicle, picnic and so on.

ShipiviShTa is one of the names of Lord Hari in Sri Vishnusahasranama, where Shipi means rays or light rays. In the sacrificial animals, he exists as Pravishta, which literally means entry. Vishta also means rays of knowledge; shipi also means Garuda and in that sense, Shipivishta means the Lord whose vehicle is Garuda the Golden Eagle. Hence, Shipivishta has several meanings and all of them complimentary to Lord Vishnu, Sri Hari.

312.     ಕಾರಕಾಹ್ವಯ ಜ್ಞಾನಕರ್ಮ-

          ಪ್ರೇರಕನು ತಾನಾಗಿ ಕ್ರಿಯೆಗಳಂತಹ     

          ತೋರುವನು ಕರ್ಮೇಂದ್ರಿಯಾಧಿಪರೊಳಗೆ ನೆಲೆಸಿರ್ದು|

          ಮೂರುಗುಣಮಯದ್ರವ್ಯಗ ತದಾ

          ಕಾರ ತನ್ನಾಮದಲಿ ಕರೆಸುವ

          ತೋರಿಕೊಳ್ಳದೆ ಜನರ ಮೋಹಿಪ ಮೋಹಕಲ್ಪಕನು||10||

          KArakAhwaya jnAnakarma-

          prErakanu tAnAgi kriyegaLantaha

          tOruvanu karmEndriyAdhiparoLage nelesird|

          mUruguNamayadravyaga tadA-

          kAra tannAmadali karesuva

          tOrikoLLade janara janara mOhipa mOhakalpakanu||10||

SUMMARY: In his form known as Karaka, Lord Hari motivates the organs that empower certain organs to acquire knowledge of Shastra and Smruti. He preaches and teaches and prompts the respective organs by staying in them as well as the items that are consumed, enjoyed and entertained; he stays in the shapes and forms of each and everything; he remains invisible and without getting influenced by the emotions and feelings, he makes the beings experience different emotions.

The water takes the shape of an urn when it is poured in to the urn. In whatever shape it is poured, water assumes the respective forms or shapes. Similarly, Lord Hari assumes different names and thoughts, forms and shapes of items, gets to be called by the name of each and every item. However, he does not get influenced by the different names he gets in.

This information finds mention in Bhagavata and Vishnu Rahasya.  

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 33, 34 and 35 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 33, 34 ಹಾಗು 35ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 33, 34 and 35 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 33, 34 ಹಾಗು 35ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಮಾಂಗಲ್ಯಾಂಗವ್ಯಕ್ತಭಾವಾ ತ್ರಿಲೋಕೀಂ ರಂಗಾರೂಢಾ ವಿಸ್ಮಯಂ ಪ್ರಾಪಯಂತೀ|

ಕೃಷ್ಣೇವಾನ್ಯಾ ಮಾನ್ಯವಿನ್ಯಾಸಪಾದಾ ರೇಜೇ ಮಾಧ್ವೀ ಸುಸ್ವರಾ ವೇದವಾಣೀ||33||

MAngalyAngavyaktaBhAvA trilOkeem rangArUDhA vismayam prApayantee|

KruShNEvAnyA mAnyavinyAsapAdA rEjE mADhwee suswarA vEdavANee||33||

मांगल्यांगव्यक्तभावा त्रिलॊकीं रंगारूढा विस्मयं प्रापयंती।

कृष्णॆवान्या मान्यविन्यासपादा रॆजॆ माध्वी सुस्वरा वॆदवाणी॥33॥

SUMMARY: The presentation of Vedas by Sri Madhwacharyaru, which was laced with demonstration of Shiksha and other organs in a pleasant manner, bewildering the Thribhuvanas (three Lokas), variation in expressing the vowels called Ranga (stage), dotted with pauses and descriptive sound designs and decorated with subtle variation in vowel sounds, looked like another Draupadi.

In this stanza, the delivery of Vedic hymns, their description, interpretation and explanation by Sri Madhwacharyaru is compared with Draupadi in bridal dress. The voice, variation, display, movement of hands, facial expression, and physical demonstration were so attractive that the audience was spellbound. The Scriptures specify exact norms for pronouncing hymns. Each hymn is pronounced in different way in different Vedas. This is not to say that the hymns are repetitive but some hymns find mention in more than one Veda, albeit with different sound variations, which mean differently. Sri Madhwaru, an incarnation of Lord Vayu, was born with the knowledge of Vedas, Puranas and Shastras. It is said that apart from Goddess Lakshmi, no other deity, except Lord Vayu, has the most comprehensive knowledge of Lord Vishnu.

ಗಾಂಭೀರ್ಯಾದ್ಯೈರ್ಯುಕ್ತಮೌದಾರ್ಯಕಾರ್ಯೈರ್ನಾನಾನಾದಾಶ್ಲಾಘ್ಯಮುಚ್ಚಾರಣಂ ತತ್|

ಶೀಕ್ಷಾಶಿಕ್ಷಾಲಕ್ಷಣಾನಾಂ ಹಿ ಲಕ್ಷ್ಯಂ ಮಾನ್ಯಂ ಮನ್ಯೇ ಧನ್ಯಬುದ್ಧೇರತುಲ್ಯಮ್||34||

GAmBheeryAdyairyuktamaudAryakAryairnAnAnAdAshlAGhyamuchchAraNam tat|

ShikShAshikShAlakShaNAnAm hi lakShyam mAnyam manyE DhanyabudDhEratulyam||34||

गांभॆर्याद्यैर्युक्तमौदार्यकार्यैर्नानानादाश्लाघ्यमुच्चारणं तत्।

शीक्षाशिक्षालक्षणानां हि लक्ष्यं मान्यं मन्यॆ धन्यबुद्धॆरतुल्यम्॥34॥

SUMMARY: I (poetic persona) feel this delivery of Vedic hymns by Sri Madhwacharyaru, which is adored with the reverence of the personality of Sri Madhwaru, the diligence of expression comprising the high and low sounds, with varyious, varying and special features that are most appreciable and are in strict adherence with the norms of Sheekshashastra and characters thereof, is unmatched.

ಕಾಲ್ಪೀಃ ಕ್ಲೃಪ್ತೀರ್ವ್ಯಂಜಯಂಶ್ಛಾಂದಸೀಶ್ಚ ವ್ಯಕ್ತಂ ಶಾಬ್ದಂ ಶಾಸ್ತ್ರಮುದ್ಭಾವ್ಯ ಭೂಯಃ|

ಸ ವ್ಯಾಚಖ್ಯಾವುಕ್ತನೈರುಕ್ತಮಾರ್ಗೋ ಜ್ಯಾಯಾನ್ ಜ್ಯೋತಿರ್ವೇದಿನಾಂ ವೇದಮಿತ್ಥಮ್||35||

KAlpeehi klrupteervyanjayamshcChAndaseeshcha

shAbdam shAstramudBhAvya BhUyaha|

Sa vyAchaKhyAvuktanairuktamArgO jyAyAn

jyOtirvEdinAm vEdamitTham||35||

काल्पीः क्लृप्तीर्व्यंजयंश्छांदसीश्च व्यक्तं शाब्दं शास्त्रमुद्भाव्य भूयः।

स व्याचख्यावुक्तनैरुक्तमार्गॊ ज्यायान् ज्यॊतिर्वॆदिनां वॆदमित्थम्॥35॥

SUMMARY: Sri Madhwacharyaru, who possessed extraordinary knowledge of astrology, cited the various norms, patterns of poetic expression such as Kalpa and Chandas, their grammatical significance and speciality and explained Nirukta, an important aspect of Vedas during that discourse.

In all these stanzas, the eloquence, depth of Vedic knowledge, command of grammar, poetry and poetic expression, knowledge of scriptures and several other qualities of an exemplary orator, interpreter and master have been elaborately explained, though they may still appear to be understatements.

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

309.      ಸುರುಚಿ ರುಚಿರ ಸುಗಂಧ ಶುಚಿ ಎಂ-

                ದಿರುತಿಹನು ಷಡ್ರಸಗಳೊಳು ಹ-

                ನ್ನೆರಡು ರೂಪದಲಿಪ್ಪ ಶ್ರೀಭೂದುರ್ಗೆಯರ ಸಹಿತ|

                ಸ್ವರಮಣನು ಎಪ್ಪತ್ತೆರಡು ಸಾ-

                ವಿರ ಸಮೀರನ ರೂಪದೊಳಗಿ-

                ದ್ದುರುಪರಾಕ್ರಮ ಕರ್ತೃ ಎನಿಸುವ ನಾಡಿಗಳೊಳಿರ್ದು||7||

                Suruchi ruchira suganDha shuchi yen-

            Dirutihanu ShaDrasagaLoLu ha-

            nneraDu rUpadalippa shreeBhUdurgeyara sahita|

            SwaramaNanu yeppatteraDu sA-

            Vira sameerana rUpadoLagi-

            dduruparAkrama kartru yenisuv nADigaLoLirdu||7||

SUMMARY: In six juices (rasas), Sri Hari is present, along with Sree, Bhoo and Durge; besides, he is also present in 12 forms such as Suruchi, Ruchira, Sugandha and Shuchi. Sri Hari, who is happy by himself and  brave beyond imagination, exists in the twelve thousand forms of Lord Vayu as the Creator.

In every taste or juice, Sri Hari is present in two forms each and thereby, he is in the six juices or tastes in twelve forms. Since Sree, Bhoo and Durga forms are always with each form of Sri Hari, he is in twelve forms in each taste or juice.

Suruchi is that which is liked by the mind; that which is pleasingly bright is Ruchira; that which is favored by nose is Sugandha (fragrant) and which is very clean is Shuchi. In these four juices, Sri Hari exists in four forms each. Since each of these juices appear in four types, the total number becomes twenty-four and they get multiplied by three with the characteristics of three qualities namely Sat (Satwik), Rajas and Tamas to make the total number into seventy-two.

Thus, Lord Vayu is there in seventy-two thousand pulses in which Sri Hari is also present, along with Sree, Bhoo and Durga.

310.      ನಿನ್ನ ಸರ್ವತ್ರದಲಿ ನೆನೆವವ

                ಅನ್ಯಕರ್ಮವ ಮಾಡಿದರು ಸರಿ

                ಪುಣ್ಯಕರ್ಮಗಳೆನಿಸುವವು ಸಂದೇಹವಿನಿತಿಲ್ಲ|

                ನಿನ್ನ ಸ್ಮರಿಸದೆ ಸ್ನಾನ ಜಪ ಹೋ-

                ಮಾನ್ನ ವಸ್ತ್ರ ಗಜಾಶ್ವ ಭೂ ಧನ

                ಧಾನ್ಯ ಮೊದಲಾದಖಿಳ ಧರ್ಮವ ಮಾಡಿ ಫಲವೇನು||8||

                Ninna sarvatradali nenevava

            anyakarmava mADdidaru sari

            puNyakarmagaLenisuvavu sandEhavinitilla|

            Ninna smarisade snAna japa hO-

            mAnna vastra gajAshwa Bhoo Dhana

            DhAnya modalAdaKhiLa Dharmava mADi PhalavEnu||8||

SUMMARY: Even forbidden actions of a person transform into sane and sacred actions if the person indulging in such insane acts remembers Lord Hari and believes that Sri Hari in all places. Contrarily, whatever good deeds a person may indulge in like having bath, meditation, performance of sacrifice, donate rice, clothes, elephant, horse, land and groceries and performance of sacrifices will be futile if the person does not remember

This information is given in Bhagavata, Vyakarana, Mahabharata Tatparya Nirnaya and other holy books. It is not enough to indulge in good deeds. One should remember, surrender and submit all actions, thoughts to Lord Hari and develop the belief that all actions and thoughts are directed and monitored by Lord Hari, any time, anywhere.    

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKA 32 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 32ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKA 32 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 32ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

ಆದೌ ಹ್ರಸ್ತತ್ವೇನ ವತ್ಸಾನುಸೃತ್ಯಾಂ ಮಾತ್ರಾಪಾದೌ ವರ್ತಯನ್ ದೃಶ್ಯಮಾನಃ|

ಕುರ್ವನ್ನನ್ಯಾಶ್ಚಾಗ್ರ್ಯರೂಪಾ ವಿವೃತ್ತೀರ್ಗೋವಿಂದಶ್ರೀರಾಸ ಗೋವಿಂದಭಕ್ತಃ||32||

Aadau hrastratwEna vatsAnusrutyAm mAtrApAdau vartayan drushyamAnaha|

KurvannanyAshchAgryarUpA vivrutteergOvindashreerAsa gOvindaBhaktaha||32||

आदौ ह्रस्तत्वॆन वत्सानुसृत्यां मात्रापादौ वर्तयन् दृश्यमानः।

कुर्वन्नन्याश्चाग्र्यश्रीरूपा विवृत्तीर्गॊविंदश्रॆरास गॊविंदभक्तः॥

SUMMARY:  Sri Madhwacharyaru, who, initially due to Hraswatwa or short-sound, secondly, in accordance with VatsAnuvrutti (a longer vowel sound), he pronounced the words with longer vowel sound and later pronounced the words as per the superior norms such as Pakavati, Pipeelika and others, and thereby, Srimadhwaryaru, a devotee of Sri Krishna, appeared and dazzled like Sri Krishna.

This kind of pronunciation patterns and norms are given in Chandukee Shiksha in Atharva Veda and the complete Sholka is as follows:

“YEkamAtrO BhavEdDhraswO dwimAtrO deerGa uchyatE|

TrimAtrastu plutO jnEyO vyanjanam twarDhamAtrakam||

YaThA vyAGhree harEt putrAn damShTrABhirna cha vEdayEt|

BheetA patanaBhEdABhyAm tadwadwarNAn prayOjayEt||”

ऎकमात्रॊ भवॆद्ध्रस्वॊ द्विमात्रॊ दीर्घ उच्यतॆ।त्रिमात्रस्तुप्लुतॊ ज्ञॆयॊ व्यंजनं त्वर्धमात्रकम्॥

यथा व्याघ्री हरॆत् पुत्रान् दंष्ट्राभिर्न च वॆदयॆत्।भीता पतनभॆदाभ्यां तद्वद्वर्णान् प्रयॊजयॆत्॥

In this stanza, a similarity has been drawn between Sri Madhwaru and Sri Krishna. Lord Krishna, when he was a little boy, was being sent along with shepherds to take care of herds of cows and while returning from the grass land, Sri Krishna was seen walking on both legs and his mother Yashoda was very happy to say that her son had started walking. Later, Sri Krishna used to mesmarise the Gopikas with his adolescent acts.

In respect of the accent followed while reciting Vedas, Vivrutti means spelling each word separately, without joining them; the vivruti of Aadihraswa is called as “VatsAnusruti”, vivruti of Antyahraswa (final word with short vowel sound) is called as VatsAnusArinee, vivruti of Adyanta Hraswa (short vowel sound of both first and last words) is known as Pakavarti and DeerGhamaDhya Vivruti is called as Pipeelika. Bhavaprakashika provides broader explanation on this subject.

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