393.     ಈ ನಳಿನಜಾಂಡದೊಳು ಸರ್ವ-

            ಪ್ರಾಣಿಗಳೊಳಿರ್ದನವರತ ವಿ-

            ಜ್ಞಾನಮಯ ವ್ಯಾಪಾರಗಳ ಮಾಡುವನು ತಿಳಿಸದಲೆ|

            ಏನು ಕಾಣದೆ ಸಕಲಕರ್ಮಗ-

            ಳಾನೆ ಮಾಡುವೆನೆಂಬ ನರನು ಕು-

            ಯೋನಿಯೈದುವ ಕರ್ತೃ ಹರಿ ಎಂದವನೆ ಮುಕ್ತನಹ||14||

            Yee NaLinajAnDadoLu sarva-

            prANigaLoLirdanavarata vi-

            jnAnamaya vyApAragaLa mADuvanu tiLisadale|

            YEnu kANade sakalakarmaga-

            Lane mADuvenemba naranu ku-

            yOniyaiduva kartru Hari yendavane muktanaha||14||

SUMMARY: Being present in all the beings in this Brahmanda, the wholly scientific Hari transacts in them without becoming known to them. Anyone not knowing this fact and assuming that “I only do everything” will get into low vagina. Only the one who thinks that “Sri Hari alone is doer of everything” will secure Moksha or salvation.

Thinking and believing that Sri Hari alone does everything is the ultimate truth and on the contrary, if one thinks that the self alone does everything will get into the cycles of birth and death. The gist is the confirmed belief in “NAham kartA Harihi KartA” gospel.

NaLinajAnDa means the Universe or Brahmanda.

394.     ಕಲಿಮಲಾಪಹಳೆನಿಸುತಿಹ ಬಾಂ-

            ಬೊಳೆಯೊಳಗೆ ಸಂಚರಿಸಿ ಬದುಕುವ

            ಜಲಚರಪ್ರಾಣಿಗಳು ಬಲ್ಲವೆ ತೀರ್ಥಮಹಿಮೆಯನು|

            ಹಲವು ಬಗೆಯಲಿ ಹರಿಯ ಕರುಣಾ-

            ಬಲದಿ ಬಲ್ಲಿದರಾದ ಬ್ರಹ್ಮಾ-

            ನಿಲವಿಪೇಶಾದ್ಯಮರರರಿಯರನಂತನಮಲಗುಣ||15||

            KalimalApahaLenisutiha bAm-

            boLeyoLage sancharisi badukuva

            jalacharaprANigaLu ballave teerthamahimeyanu|

            Halavu bageyali Hariya karuNA-

            Baladi ballidarAda brahma-

            nilavipEshAdyamararariyaranantanamalaguNa||15||

SUMMARY: Do the Aquatic animals roaming about and living in the heavenly river Ganga, who is known to clear the ill-effects of Kaliyuga, know the greatness of this holy or divine waters? In the same way, the learned Gods Brahma, Vayu, Garuda, Shiva and other deities, who have gained knowledgeable due to sheer grace of Lord Hari, cannot know the purest qualities of the Infinite or the supreme Lord.

 

395.     ಶ್ರೀಲಕುಮಿವಲ್ಲಭನು ಹೃತ್ಕೀ-

            ಲಾಲಜದೊಳಿರ್ದಖಿಳಚೇತನ-

            ಜಾಲವನು ಮೋಹಿಸುವ ತ್ರಿಗುಣದಿ ಬದ್ಧರನು ಮಾಡಿ|

            ಸ್ಥೂಲಕರ್ಮದಿ ರತರ ಮಾಡಿ ಸು-

            ಲೀಲೆಗಳ ತಿಳಿಸದಲೆ ಭವದಿ ಕು-

            ಲಾಲಚಕ್ರದ ತೆರದಿ ತಿರುಗಿಸುತಿಹನು ಮಾನವರ||16||

            Shreelakumivallabhanu hrutkee-

            LAlajadoLirdaKhiLachEtana-

            jAlavanu mOhisuva triguNadi baddharanu mADi|

            sthUlakarmadi ratara mADi su-

            leelegaLa tiLisadale bhavadi ku-          

            lAlachakrada teradi tirugisutihanu mAnavara||16||

SUMMARY: Sri Narayana, husband of Sri Lakshmi, stays in lotus of Heart and mystifies and  lures the spiritual community. Making such human beings bundled in three qualities of Sattwa and others and makes them indulge in big deeds (Karma). Moreover, rendering them unaware of his celestial acts, he makes them to continuously revolve like the wheel of a Potter in the wheel of family or worldly life.

Keelala means water and Keelalaja means Jala or water and hence Keelalaja means the water-bound Lotus. “Kulala” means potter, who uses a wheel to create pots.   

396.     ವೇದಶಾಸ್ತ್ರವಿಚಾರಗೈದು ನಿ- 

            ಷೇಧಕರ್ಮವ ತೊರೆದು ನಿತ್ಯದಿ

            ಸಾಧುಕರ್ಮವ ಮಾಳ್ಪರಿಗೆ ಸ್ವರ್ಗಾದಿ ಸುಖವೀವ|

            ಐದಿಸುವ ಪಾಪಿಗಳ ನಿರಯವನಾದ     

            ಖೇದ ಮೋದ ಮನುಷ್ಯರಿಗೆ ದು-

            ರ್ವಾದಿಗಳಿಗಂಧಂತಮದಿ ಮಹದುಃಖಗಳನುಣಿಪ||17||

            VEdashastravichAragaidu ni-

            ShEdhakarmava toredu nityadi

            SAdhukarmava mALparige swargAdi sukhaveeva|

            Aidisuva pApigaLa nirayavanAda

            KhEda mOda manuShyarige du-

            rvAdigaLigandhantamadi mahaduhkhagaLanuNipa||17||

SUMMARY: For those pondering over the Science of Vedas and shedding sinful acts, Lord Krishna will provide Heaven and other comforts of life. He drives the sinners into hell. For human beings, he grants both happiness as well as distress and also creates confusion about the happiness and distress as well. He makes the pretentious or those indulging in nonsensical argument over Vedic literature remain in Andhantamas or Ajnana or knowledgelessness.  

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SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 65, 66 and 67 (69) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 65, 66 ಹಾಗೂ 67 ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

SRI #MADHWAVIJAYAHA – TRAYODASHAHA SARGAHA SHLOKAS 65, 66 and 67 (69)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ತ್ರಯೋದಶಃ ಸರ್ಗಃ 65, 66 ಹಾಗೂ 67 ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (69)

ಇತಿ ಮಾಯಿಜನೇನ ತತ್ರ ತತ್ರ ಸ್ವಜನತ್ವೇನ ಸ ತಾವದರ್ಥ್ಯಮಾನಃ|

ಅನುಕೂಲವಚಾ ಮಹಿಷ್ಠಮಾನೋ ಮನಸಾ ಸಂಶಯಮಾಪ ಸಂಶಯಚ್ಛಿತ್||65||

इति मायिजनॆन तत्र तत्र स्वजनत्वॆन स तावदर्थ्यमानः।

अनुकूलवचा महिष्ठमानॊ मनसा संशयमाप संशयच्छित्॥65॥

Iti mAyijanEna tatra tatra swajanatvEna sa tAvadarthyamAnaha|

AnukUlavachA mahiShThamAnO manasA samshayamApa samshayachChit||65||

SUMMARY: Since those motivators were his intimate fellow beings, although Trivikramapanditacharya was being pestered by Mayavadis, he outwardly agreed or pretended to do as they wanted but, a self-esteemed person and an exponent of clarifying any doubts as he was, Sri Trivikramapanditacharyaru was suspicious of being able to win over Sri Madhwacharyaru in the prospective debate.   

ಶಿತಮಧ್ವವಚಃಸೃಣಿಪ್ರಯೋಕ್ತೄನ್ ಪುರುಷಾನೇಷ ವಿಷಾದಯನ್ ಕವೀಭಃ|

ವಿವಿಧೋತ್ತರಧೂಲಿಪಾತನೇನ ಪ್ರತಿಘೇನಾಧಿಕಮಂಧಯಾಂಚಕಾರ||66||

शितमध्ववचःसृणिप्रयॊक्तॄन् पुरुषानॆष विषादयन् कवीभिः।

विविधॊत्तरधूलिपातनॆन प्रतिघॆनाधिकमन्धयान्चकार॥66॥

ShitamadhwavachahasruNiprayOktrUn puruShAnESha viShAdayan kaveebhaha|

VividhOttaradhUlipAtanEna pratighEnAdhikamandhayAnchakAra||66||

SUMMARY: Driving some of the disciples of Sri Madhwacharyaru, who were attacking him with the statements/interpretations of Sri Madhwacharyaru that were like the sharp elephant goads (a hook employed by the driver of elephants), into despair, that proud tusker of Sri Trivikramapanditacharyaru splashed dust into their eyes with his vivid furious answers and blinded them all.

Trivikramapanditacharyaru was initially confronted by the disciples of Sri Madhwaru in the philosophical debate and was rendered helpless as he could not provide appropriate clarifications or answers to the queries that the disciples of Sri Madhwaru raised. Hence, Trivikramapanditacharyaru lost his temper and by providing some confusing, unintelligible explanation, he managed to confuse those disciples of Sri Madhwaru and achieved a tacit victory.

Sruni means an Ankush or elephant goad that the drivers of elephant normally use to control the elephant.   

ಕ್ಷಣದಾಸು ವಿಚಕ್ಷಣಃ ಸ ವೀಕ್ಷ್ಯ ಪ್ರಚುರಪ್ರಜ್ಞಮನೋಜ್ಞಶಾಸ್ತ್ರಸಾರಂ|

ಅಪರಾವಿದಿತಃ ಪ್ರಸಾದಗರ್ಭಂ ವಿದಧೇ ವಿಸ್ಮಯಮಾಂತರಂ ಮಹಾಂತಂ||67||

क्षणदासु विचक्षणः स वीक्ष्य प्रचुरप्रज्ञमनॊज्ञशास्त्रसारम्।

अपराविदितः प्रसादगर्भं विद्अधॆ विस्मयमान्तरं महान्तम्॥67॥

KShaNadAsu vichakShaNaha sa veekShya prachuraprajnamanOjnashAstrasAram|

AparAviditaha prasAdagarbham vidadhE vismayamAntaram mahAntam||67||

SUMMARY: Being an intelligent, ingenious scholar, Trivikramapanditacharyaru kept on going through the excellent, touching nectar of the Shastra or philosophical interpretation of Sri Poornaprajna, albeit stealthily, without the knowledge of others, on several nights and inculcated a sordid, endless appreciation and bewilderment.

As a preparation to face Sri Madhwacharyaru in the prospective debate or arguments as it were, Trivikramapandicharyaru started going through all the works of Sri Madhwaru. By that time, Shankarapanditacharyaru, younger brother of Trivikramapanditacharyaru, had brought home several works of Sri Madhwaru and Trivikramapanditacharyaru began studying those works during nights. He was stunned by the depth, simplicity, sensibility and thrilling interpretations of the Shastra.        

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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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