Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

390.    ಅನಲಸೋಮಾರ್ಕೇಂದು ತಾರಾ-

            ವನಿ ಸುರಾಪಗ ಮುಖ್ಯತೀರ್ಥಗ-

            ಳನಿಲ ಗಗನ ಮನಾದಿ ಇಂದ್ರಿಯಗಳಿಗೆ ಅಭಿಮಾನಿ|

            ಎನಿಪ ಸುರರು ವಿಪಶ್ಚಿತರು ಸ-

            ನ್ಮನದಿ ಭಜಿಸದೆ ಇಪ್ಪರನ ಪಾ-

            ವನವ ಮಾಡರು ತಮ್ಮ ಪೂಜೆಯ ಮಾಡಿದರು ಸರಿಯೆ||11||

            AnalasOmArkEndu tArA-

            Vani surApaga mukhyateerthaga-

            Lanila gagana manAdi indriyagaLige abhimAni|

            Yenipa suraru vipashchitaru sa-

            Nmanadi bhajisade ipparana pA-

            Vanava mADaru tamma pUjeya mADidaru sariye||11||

SUMMARY: Deities such as God of Fire (Agni), Shiva, Sun, Moon, Stars, Earth, holy river Ganga and other holy river waters, Vayu (God of Air), the Sky, Mind and others rule the various organs of human beings; the knowledgeable will not purify anyone who worship only these deities, without worshipping Lord Sri Hari.  

All deities act, grace and fulfil the desires of their devotees only when the devotees first submit to Lord Hari. It is only with the grace and blessings of Lord Hari that all other deities act and bless their devotees under the directions of the Lord within, who is the supreme God. If anyone worships other deities without the least knowledge that Lord Hari is the supreme Lord or ignore the fact that their worship and prayers are directed towards Lord Hari, then the other deities too do not bless their devotees.

“Soma” in this stanza means Lord Shiva which means “Uma saha vartatE” or lives with Uma or Goddess Parvati. In Harivamsha (Ref. 1/18/19) it is mentioned that when Goddess Aparne was worshipping her mother Goddess Mena Devi, without consuming anything, not even the leaves, flowers, Mena Devi told her “U”, “Ma”, which means “Do not do like that” and hence Parvati Devi or Aparne came to be known as “Uma”.

The word “SurApagA” refers to divine river Ganga since Apaga means river and SurA means deities and hence the Suraapagaa “Vipashchitaru” means knowledgeable, Jnanies.   

 391.   ಕೆಂಡ ಕಾಣದೆ ಮುಟ್ಟಿದರು ಸರಿ

            ಕಂಡುಮುಟ್ಟಲು ದಹಿಸದಿಪ್ಪದೆ

            ಪುಂಡರೀಕದಳಾಯತಾಕ್ಷನ ವಿಮಲಪದಪದ್ಮ-|

            ಬಂಡುಣಿಗಳೆಂದೆನಿಪ ಭಕ್ತರಂತೆ      

            ಹಿಂಡು ನೋಡಿದ ಮಾತ್ರದಲಿ ತನು

            ದಿಂಡುಗೆಡಹಿದ ನರರ ಪಾವನ ಮಾಳ್ಪರಾಕ್ಷಣದಿ||12||

            KenDa kANade muTTidaru sari

            KanDu muTTalu dahisadippade

            PunDareekadaLAyatAkShana vimalapadapadma-|

            banDuNigaLendenipa bhaktarante

            hinDu nODida mAtradali tanu

            dinDugeDahita narara pAvana pALparAkShaNadi||12||

SUMMARY: Does a burning charcoal not burn if it is touched accidentally or after seeing it? Similarly, Lord PundareekAksha Sri Hari instantly purifies those dedicated devotees who, in a cluster like that of bees, fall at his feet as soon as seeing the Lord.

Just as the burning or ignited charcoal naturally burns, irrespective of whether someone touches it knowingly or unknowingly, Lord Hari instantly blesses those who worship him and offer prayers to him with the knowledge that he alone is the Supreme Lord. Lord Hari also prompts other deities to bless their devotees when those devotees worship their favourite deities with the knowledge that Lord Hari is the Supreme Lord.  

392.    ಈ ನಿಮಿತ್ತ ಪುನಃಪುನಃ ಸು-

           ಜ್ಞಾನಿಗಳ ಸಹವಾಸ ಮಾಡು ಕು-

            ಮಾನವರ ಕೂಡಾಡದಿರು ಲೌಕಿಕಕೆ ಮರುಳಾಗಿ|

            ವೈನತೇಯಾಂಸಗನ ಸರ್ವ-

            ಸ್ಥಾನದಲಿ ತನ್ನಾಮರೂಪವ

            ಧ್ಯಾನಿಸುತ ಸಂಚರಿಸು ಇತರಾಲೋಚನೆಯ ಬಿಟ್ಟು||13||

            Ee nimitta punahapunaha su-

            jnAnigaLa sahavAsa mADu ku-

            mAnavara kUDADadiru laukikake maruLAgi|

            vainatEyAnmsagana sarva-

            sthAnadali tannAmarUpava

            dhyAnisuta sancharisu itarAlOchaneya biTTu||13||

SUMMARY: Therefore, you should establish relationship with the virtuous as frequently as possible; lured by the worldly attractions, do not yield to wicked people; leaving aside all other thoughts, keep meditating the various forms of the Garuda-mounted Lord Hari in all conditions and circumstances.

The importance, significance, necessity to associate with virtuous and righteous people and the futility, danger, disuse of having relationship with the wicked has been explained in this stanza. This point of view has been emphasised in Bhagavata, Dwadasha Stotra, Bhagavata Tatparya Nirnaya, Madhwavijaya BhAvaprakashika and other holy texts.

The word “VainatEyAmsaga” is interpreted thus: Vainateya = Golden Eagle or Garuda; “Amsa” means the shoulders and “Ga” means ‘sitting on and journeying’, which, in other words refers to the Lord who travels on or whose vehicle is Garuda or Lord Vishnu.   

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SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 61, 62, 63, and 64 (69)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 61, 62, 63 ಹಾಗೂ 64ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

ಅವಧಾರ್ಯ ಯದೇತಿಕಾರ್ಯಮಾರ್ಯಃ ಸ ವಿವೇಕಾದುಪಚಕ್ರಮೇ ವಿಧಾತುಂ|

ಪರಿಫೂರ್ಣಮತೇರ್ಜಗತ್ಸುಕೀರ್ತಿಂ ಪರಿಪೂರ್ಣಾಮಶೃಣೋತ್ ತದಾ ವಿಶುದ್ಧಾಂ||61||

अवधार्य यदॆतिकार्यमार्यः स विवॆकादुपचक्रमॆ विधातुम्।

परिपूर्णमतॆर्जगत्सुकीर्तिं परिपूर्णामशृणॊत् तदा विशुद्धाम्॥61॥

AvadhArya yadEtikAryamAryaha sa vivEkAdupachakramE vidhAtum|

ParipUrNamatErjagatsukeertim paripUrNAmashruNOt tadA vishudDhAm||61||

SUMMARY: Most revered Trivikramapandit decided in this way with his ingenuity and began exploring the subjects related to Vedas. At that time, he heard about the fame and name of the purist Sri Poornaprajna which had, by then, spread all over the world.

On hearing the popularity of Sri Madhwaru and his Dwaita philosophy, Sri Trivikrama saw a new horizon, a new ray of hope in pursuit of the real knowledge of Vedas.  

ವಿಹಿನಸ್ತಿ ಹಿ ನೋ ಜನೋsತಿವಾಗ್ಮೀ ಸಮಯಂ ಕೋsಪಿ ಪರಂಪರೋಪಯಾತಂ|

ಕ್ಷಿಪ ತಂ ತ್ವಮುದಾರಯುಕ್ತಿಶೂರೋ ನ ಪರೇ ತತ್ರ ಸಮರ್ಥತಾಂ ವ್ರಜೇಯುಃ||62||

विहिनस्ति हि नॊ जनॊsतवाग्मी समयं कॊsपि परम्प्रॊपयातम्।

क्षिप तं त्वमुदारयुक्तिशूरॊ न परॆ तत्र समर्थतां व्रजॆयुः॥62॥

VihinOsti hi nO janO(s)tivAgmee samayam kO(s)pi paramparOpayAtam|

kShipa tam twamudArayuktishUrO na pare tatra samarThatAm vrajEyuhu||62||

SUMMARY: He was told by Mayavadis: “Most eloquent Sri Poornaprajna has been condemning the Mayavada Shastra that has been in vogue for generations. Being a very intelligent person, you alone should defeat him in debate. Except you, none else has the capacity to subjugate him.”

In this stanza, it is said that Mayavadis prompted and enticed Sri Trivikramapandit to get into an oral duel with Sri Madhwaru. They sought protection from Trivikramapandit.  

ತವ ವೇದನದೀರ್ವಿಗಾಹ್ಯ ಭೂಯಃ ಸಮಯಾಂಭೋಧಿಷು ಕುರ್ವತೋ ವಿಹಾರಂ|

ನವಕಾವ್ಯರಸಪ್ರಿಯಸ್ಯ ವಾದಿದ್ವಿರದೇಂದ್ರಪ್ರತಿವಾರಣೋ ನ ಜಜ್ಞೇ||63||

तव वॆदनदीर्विगाह्य भूयः समयाम्भॊधिषु क्रुर्वतॊ विहारम्।

नवकाव्यरसप्रियस्य वादिद्विरदॆन्द्रप्रतिवारणॊ न जज्ञॆ॥63॥

Tava vEdamadeervigAhya bhUyaha samayAmbhOdhiShu kurvatO vihAram|

NavakAvyarasapriyasya vAdidviradEndraprativAraNO na jajnE||63||

SUMMARY: “Oh Trivikramapandit! Having sunk in the rivers of Vedic knowledge, joy-sailing through the oceans of all Shastras, and having developed intense love for the juicy nine poetic exuberances and being the super-tusker among the expert tuskers who indulge in philosophical argument, no rival tusker-like debater.”

The word “NavakAvyarasa” only refers to modern poetry.   

ಉಪಯಾಹಿ ಯಶಃ ಶಶಾಂಕಗೌರಂ ನಿಜಯೂಥಸ್ಯ ಭಯಂ ನಿರಾಕುರು ತ್ವಂ|

ಅಧುನಾ ವಿಧಿನೋಪಪಾದಿತಂ ತಂ ಪ್ರತಿವಾದಿಪ್ರತಿವಾರಣಂ ನಿವಾರ್ಯ||64||

उपयाहि यशः शशान्कगौरं निजयूथस्य भयं निराक्रुरु त्वं।

अधुना विधिनॊपपादितं तं प्रतिवादिप्रतिवारणं निवार्यः॥64॥

UpayAhi yashaha shashAnkagauram nijayUthasya bhayam nirAkuru twam|

AdhunA vidhinOpapAditam tam prativAdiprativAraNam nivAryaha||64||

SUMMARY: “For now, you must defeat the rival-tusker called Sri Madhwa that has unfortunately emerged and earn popularity that is reminiscent of the pearl that is on a par with Moon. By doing so, you must eradicate the threat that has attacked the righteous.”

The established scholars of Mayavada had been driven to their wits end by Sri Madhwaru during a series of debates and discourses. With Sri Trivikramapandit being highly knowledgeable in all sorts of Mayavada and other Shastras, the scholars felt that he alone could relieve them from the threat which they were supposed to have been facing.

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

Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

384.     ವಾಸುದೇವನ ಗುಣಸಮುದ್ರದೊ-

386.          ದೇವಗಂಗೆಯೊಳುಳ್ಳವಗೆ ದುರಿ-

                ತಾವಳಿಗಳುಂಟೇ ವಿಚಾರಿಸೆ

                ಪಾವುಗಳ ಭಯ ಉಂಟೆ ವಿಹಗಾಧಿಪನ ಮಂದಿರದಿ|

                ಜೀವಕರ್ತೃತ್ವವನು ಮರೆದು ಪ-

                ರಾವರೇಶನೆ ಕರ್ತೃಯೆಂದರಿ-

                ದಾವಕರ್ಮವ ಮಾಡಿದರು ಲೇಪಿಸವು ಕರ್ಮಗಳು||7||

                DEvagangeyoLuLLavage duri-

                tAvaLigaLunTE vichArise

                pAvugaLa bhaya unTe vihagAdhipana mandiradi|

                jeevakartrutvavanu maredu pa-

                rAvarEshane kartruyendari-

                dAvakarmava mADidaru lEpisavu karmagaLu||7||

SUMMARY: Can any problem trouble a person residing in Ganga River? Can the threat of serpents arise in the house of king of birds Garuda, however much one imagines about such an event? Any actions or deeds done or performed by forgetting that a person is independent to do anything and everything and done with the awareness that Lord Sri Hari alone is the prime performer of everything, no actions will fail.

It is most important and essential for every being to be aware that none on earth or anywhere else is free to do or think anything. Every being should firmly believe that Lord Hari alone is independent to do or think anything and he alone makes everyone think and act in life.    

387.         ಏನು ಮಾಡುವ ಪಾಪಪುಣ್ಯಗ-

                ಳಾನೆ ಮಾಡುವೆನೆಂಬವಾಧಮ

                ಹೀನಕರ್ಮಕೆ ಪಾತ್ರ ನಾ ಪುಣ್ಯಕ್ಕೆ ಹರಿಯೆಂಬ|

                ಮಾನವನು ಮಧ್ಯವನು ದ್ವಂದ್ವಕೆ

                ಶ್ರೀನಿವಾಸನೆ ಕರ್ತೃವೆಂದು ಸ-

                ದಾನುರಾಗದಿ ನೆನೆದು ಸುಖಿಸುವರೇ ನರೋತ್ತಮರು||8||

                YEnu mADuva pApapuNyaga-

                Lane mADuvenembavAdhama

                Heenakarmake pAtra nA puNyakke hariyemba|

                mAnavanu madhyamanu dwandwake

                shreenivAsane kartruvendu sa-

                dAnurAgadi nenedu sukhisuvarE narOttamaru||8||

SUMMARY: Any good or bad action done with a sense that “I am doing or I am thinking” is of lowest order. Thinking that “I am responsible for sins and Hari is responsible for good deeds” is of middle order and thinking that “Lord Srinivasa is the doer and thinker of all good and bad things in life” is most righteous and perfect order.

388.         ಈ ಉಪಾಸನೆಗೈವರಿಳೆಯೊಳು

                ದೇವತೆಗಳಲ್ಲದಲೆ ನರರ-

                ಲ್ಲಾವ ಬಗೆಯಿಂದಾದರಿವರರ್ಚನೆಯು ಹರಿಪೂಜೆ|

                ಕೇವಲಪ್ರತಿಮೆಗಳೆನಿಪರು ರ-

                ಮಾವಿನೊಂದಿಗೆ ಇವರನುಗ್ರಹ-

                ವೇ ವರಾನುಗ್ರಹವೆನಿಸುವುದು ಮುಕ್ತಿಯೋಗ್ಯರಿಗೆ||9||

                Yee upAsanegaivariLeyoLu

                dEvategaLalladale narara-

                llAva bageyindAdarivararchaneyu haripUje|

                kEvalapratimegaLeniparu ra-

                mAvinondige ivaranugraha-

                vE varAnugrahavenisuvudu muktiyOgyarige||9||

SUMMARY: Those worshipping the Lord with this submission and perception are only deities and not humans. Any manner in which humans worship the deities is nothing but worship of Lord Sri Hari. They will be considered as the important images for Lord Hari. For those deserving salvation, grace of other deities is deemed as the best and supreme grace.  

389.         ತನುವೆ ನಾನೆಂಬವನು ಸತಿ ಸುತ-

                ಮನೆ ಧನಾದಿಗಳೆನ್ನದೆಂಬವ

                ದ್ಯುನದಿ ಮೊದಲಾದುದಕಗಳೆ ಸತ್ತೀರ್ಥವೆಂಬವನು|

                ಅನಲಲೋಹಾದಿಪ್ರತೀಕಾ-

                ರ್ಚನೆಯೆ ದೇವರ ಪೂಜೆ ಸುಜನರ

                ಮನುಜರಹುದೆಂಬವನೆ ಗೋಖರನೆನಿಪ ಬುಧರಿಂದ||10||

                Tanuve nAnembavanu sati suta-

                Mane dhanAdigaLennadembava

                Dyunadi modalAdudakagaLe satteerthavembavanu|

                analalOhAdiprateekA-

                rchaneye dEvara pUje sujanara

                manujarahudembavane gOkharanenipa budharinda||10||

SUMMARY: A person who thinks that “this body is myself”, “wife, children, wealth and others are mine”, “Waters of Ganga and other rivers alone are sacred”, “worship of fire, metal and other images is worship of God” and “the righteous people are ordinary people like everyone else” will be called a “donkey (Gokhara) among men” by the knowledgeable.  

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SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 57, 58, 59 and 60 (69) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 57, 58, 59 ಹಾಗೂ 60ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 57, 58, 59 and 60 (69)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 57, 58, 59 ಹಾಗೂ 60ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

ಘಟನೋಪನಿಷತ್ಸು ನಾಲ್ಪಬುದ್ಧೇಃ  ಸುಘಟೇತ್ಯಭ್ಯುಪಗಮ್ಯ ಚಿಂತಯಾಮಃ|

ನ ವಿಮುಕ್ತಿಮುಪೈತಿ ಕೋsಪಿ ಮುಕ್ತ್ವಾ ಸಮಯೋಕ್ತಾಮಿಹ ಯಾಮಿಮಾಮುಪಾಸ್ತಿಂ||57||

घटनॊपनिषत्सु नाल्पबुद्धॆः सुघटॆत्यभ्युपगम्य चिन्तयामः।

न विमुक्तिमुपैति कॊsपि मुक्त्वा समयॊक्तामिह यामिमामुपास्तिम्॥57॥

GhaTanOniShatsu nAlpabuddhEhe suGhaTEtyabhyupagamya chintayAmaha|

Na vimuktimupait kO(s)pi muktwA samayOktAmiha yAmimAmupAstim||57||

SUMMARY: For less knowledgeable people like us, the subject matter of Upanishads is not easily intelligible; with this awareness and with the prevailing method of worship of Lord Parabrahma not perfect enough to carry us on the path of salvation, it is essential for us to know the perfect methods of worshipping the Lord Parabrahma as prescribed in the correct, sacred compositions and texts such as  Brahma Sutra.

Although several commentaries, interpretations and critical analyses of Brahma Sutra were in vogue, all of them were misleading, illogical, confusing and ambiguous. By no stretch of imagination could those commentaries etc., enlighten the devotees, the righteous and common people as to which was the right, perfect and easy method of worship of the Lord. Another major problem was that the Brahma Sutra and other holy texts, Smrutis and Shrutis could not be easily understood by common people. It was imperative for everyone to explore the meanings, the secrets of holy texts in the commentaries and interpretations. Under such circumstances, a majority of people of those days were eagerly waiting for proper interpretation of Brahma Sutra and other works of yore.   

ವಿತತಃ ಸುಖಸಚ್ಚಿದದ್ವಯಾತ್ಮಾ ಸಮುಪಾಸ್ಯೋ ವಿಹಿತೋ ಹಿ ತತ್ತ್ವವಿದ್ಭಿಃ|

ಸ ಚ ನಾವಯವೀ ನಿರೂಪ್ಯತೇ ಚೇದ್ಯುತಿಮಾತ್ರಂ ಚ ನ ಹೀತ್ಯದೋ ರಹಸ್ಯಂ||58||

विततः सुखसच्चिदद्वयात्मा समुपास्यॊ विहितॊ हि तत्त्वविद्भिः।

स च नावयवी निरूप्यतॆ चॆद्युतिमात्रं च न हीत्यदॊ रहस्यम्॥58॥

Vitataha sukhasachchidadwayAtmA samupAsyO vihitO hi tattwavidbhihi|

Sa cha nAvayavee nirUpyatE chEdyutimAtram cha na heetyadO rahasyam||58||

SUMMARY: It was clear from those having the right philosophical knowledge that the very form of Lord Sri Hari is made of happiness, pleasure and knowledge; it was the perfection perception of Holy Texts. Lord Hari is the God Proper for worship; this Lord, who is omnipresent, has the hands, legs and other organs that are in the form of happiness or expressible as an embodiment of happiness; otherwise, as established in the Holy Texts, he cannot be imagined to be in the form of mere bright light, which is the secret hidden in all the Holy Texts.

This stanza clarifies the fact that even though there are theories that Lord Sri Hari is Nirvikara or without any physical form or shape, he cannot be imagined as not having hands, legs and other organs.      

ಯದಿಚೇದೃಗಪಾಸ್ಯತೇsಸ್ಯ ರೂಪಂ ತಿಮಿರತ್ವೇನ ವಿಭಾತಿ ಪಾರಿಶೇಷ್ಯಾತ್|

ಫಲಮಪ್ಯಥ ಮುಕ್ತಿರೀದೃಶೀ ಸ್ಯಾದಿತಿ ನೋ ನೈವ ಧಿನೋತ್ಯುಪಾಸ್ತಿರೇಷಾ||59||

यदि चॆदृगपास्यतॆsस्य रूपं तिमिरत्वॆन विभाति पारिशॆष्यात्।

फलमप्यथ मुक्तिरीदृशी स्यादिति नॊ नैव धिनॊत्युपास्तिरॆषा॥59॥

SUMMARY: If, as mentioned earlier, Lord Hari should be worshipped as an invisible object, without any form or shape, then, logically, such thoughts are the result of the character of Tamas. Such a worship will not pave the way for salvation on the one hand and on the other, the shape and form of the Lord should be viewed as blank, dark or shadow. Therefore, it can never be accepted that the Lord Hari should be worshipped as having no character, no shape and no form. Our mind cannot accept such illusions.

Yadi chEdrugapAsyatE(s)sya rUpam timiratvEna vibhAti pArishEShyAt|

Phalamapyatha muktireedrushee syAditi nO naiva dhnOtyupAstirEShA||59||

ಅಥ ವೇದಪುರಾಣಭಾರತಾದಿ ಸ್ವಯಮಾಲೋಚ್ಯ ಯಥಾವಬೋಧಮತ್ರ|

ಗುಣವಂತಮುಪಾಸ್ಮಹೇ ಮುಕುಂದಂ ಸ್ಮೃತಿಧರ್ಮಾನ್ ಭೃಶಮಾಚರಂತ ಏವ||60||

अथ वॆदपुराणभारतादि स्वयमालॊच्य यथावबॊधमत्र।

गुणवन्तमुपास्महॆ मुकुन्दं स्मृतिधर्मान् भृषमाचरन्त ऎव॥60॥

Atha vEdapurANabhAratAdi swayamAlOchya yathAvabOdhamatra|

GuNavantamupAsmahE mukundam smrutidharmAn bhrushamAcharanta yEva||60||

SUMMARY: Therefore, let us thoroughly understand and think over the gist of what is explained in Vedas, Mahabharata and other works about Lord Hari. Then,
let us continue to follow all the righteous norms mentioned in Smrutis and philosophical as well as culture-bound works and worship Lord Mukunda, an epitome of all good qualities.

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