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

Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

412.     ಸತ್ಯಸಂಕಲ್ಪನು ಸದಾ ಏ-

            ನಿತ್ತದೇ ಪುರುಷಾರ್ಥವೆಂದರಿ-

            ದತ್ಯಧಿಕ ಸಂತೋಷದಲಿ ನೆನೆವುತ್ತ ಭುಂಜಿಪುದು|

            ನಿತ್ಯಸುಖ ಸಂಪೂರ್ಣ ಪರಮ ಸು-

            ಹೃತ್ತಮ ಜಗನ್ನಾಥವಿಟ್ಠಲ

            ಬತ್ತಿಸಿ ಭವಾಂಬುಧಿಯ ಚಿತ್ಸುಖವ್ಯಕ್ತಿ ಕೊಡುತಿಪ್ಪ||33||

            Satyasankalpanu sadA yE-

            nittadE puruShArthavendari-

            datyadhika santOShadali nenevutta bhunjipudu|

            Nityasukha sampUrNa parama su-

            Hruttama jagannAthavitThala

            Battisi bhavAmbudhiya chitsumavyakti koDutippa||33||

(Chapter 13 concludes – End of Nama Sandhi)

SUMMARY: One should accept whatever Sri Hari always gives with utmost happiness and gratitude, and enjoy it by remembering him. Being eternally happy, most complete, most supreme and a well-wisher, Sri Jagannatha Vitthala evaporates the ocean of family or worldly life and bestows knowledgeful bliss.

Sri Hari is Satyasankalpa; he is Truthful, which means he acts strictly as per his will and decision; he gives or delivers only good things; he never does anything that is unpleasant for his devotees. He never wrongs his devotees. Therefore, it is the duty of every being to accept whatever is given by him, without any bias, suspicion, disappointment, dejection, pride, vanity etc., In a nutshell, without any emotions because “one reaps what he sows”.

Accepting whatever is given or leading a life one is blessed with and praying the Lord for what is given to him, pleases him and one should believe that the Lord always gives the best one deserves. When one surrenders to the Lord with this awareness and gratitude, then the Lord will evaporate the entire Ocean of Life of birth and death and will take such devotee on the path of salvation, besides creating all facilities for the earthly life.

ಆದದ್ದೆಲ್ಲಾ ಒಳಿತೇ ಆಯಿತು ನಮ್ಮ ಶ್ರೀಧರನ ಸೇವೆಗೆ ಸಾಧನ ಸಂಪತ್ತಾಯಿತು…|

The above line is the starting line of one of the compositions of Sri Purandara Dasaru, the father of Carnatic Music, the Bhakti Movement and Dasa Sahitya. The line simply states in simple words that whatever has happened has happened for the good and has provided us with the wealth to serve Lord Sridhara.

This is a reiteration of what is stated in Bhagavata:

“यस्य यद्दैवविहितं स तॆन सुखदुःखयॊः। आत्मानं तॊषयन् दॆही तमसः पारमृच्छति॥भागवत-4/8/33॥

An instance in Ramayana is worth remembering in this context. After Sri Rama, Lakshmana, Sugreeva and the entire brigade of Vanaras reach the seashore, Sri Rama, to show to the world that prayer is the basic duty of anyone seeking anything from anyone, decides to offer prayers to Varuna Deva, the Water God and seek his help in crossing the ocean. Sri Rama observes fast to invoke Varuna. But, Varuna fails to appear in front of Sri Rama and as explained in Mahabharata TatparyanirNaya by Sri Madhwacharyaru – Sa krOdhadeeptanayanAntahataha parasya shOSham kShaNAdupagatO danujAdisattwaihi – empties the entire ocean just by seeing it.

परमसुहृत्तम is, according to scholars, a translation or cryptic expression for “Yaha sarvaguNasampoorNaha sarvadOShavivarjitaha preeyatAm preeta yEvAlam ViShNurmE paramaha suhrut” as given in Mahabharata Tatparya Nirnaya 32/178.

परमसुहृत्तम can also be broken into “paramashchAsau suhruttamashcha”, which means, the ultimate and most supreme Lord. Parama means one who gives to everyone all types of names and forms.

This is what is explained in one of the stanzas in Dwadashastotra:  

’अथ कस्मादुच्यतॆ परम इति परमाद्द्यॆतॆ नामरूपॆ व्याक्रियॆतॆ तस्मादॆनमाहुः परम इति। सूत्रभाष्य (2/4/21)

Further, “Paramaha” also means one who has the greatest of knowledge or super most knowledge or Omniscient — ParA mA yasya saha paramaha.

This is what is explained in the following Shloka.  

पूर्णमदः पूर्णमिदं पूर्णात् पूर्णमुच्यतॆ। पूर्णस्य पूर्णमादाय पूर्णमॆवावशिष्यतॆ॥

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SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 14, 15, 16 and 17 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 14, 15, 16 ಹಾಗೂ 17ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 14, 15, 16 and 17 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 14, 15, 16 ಹಾಗೂ 17ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಅಗಮದುಚಿತಮಂತ್ರೈಸ್ತೂದಯಾನಾಂ ತ್ರಯಾಣಾಂ

ಕೃತಿಭಿರನುಮತಾತ್ಮಾ ತತ್ರ ಪಂಚಾಂಗವಿದ್ಭಿಃ|

ಉದಯಮಹಿಮರೋಚಿಶ್ಚಕ್ರವರ್ತೀ ತ್ರಿಶಕ್ತಿ-

ರ್ದಧದತಿಬೃಹದಂತಃ ಷಡ್ಗುಣಂ ಸ್ವಾತ್ಮತೇಜಃ||14||

अगकदुचितमन्त्रैस्तूदयानां त्रयाणां कृतिभिरनुमतात्मा तत्र पन्चान्गविद्भिः।

उदयमहिमरॊचिश्चक्रवर्ती त्रिशक्तिर्दधदतिबृहदन्तः षड्गुणं स्वात्मतॆजः॥14॥

AgamaduchitamantraistUdayAnAm trayANAm

KrutibhiranumatAtmA tatra panchAngavidbhihi|

UdayamahimarOchishchakravartee trishakti-

Rdadhadatibruhadantaha ShaDguNam swAtmatEjaha||14||

SUMMARY: Later, the emperor called Ushnakirana or the Sun dawned with the radiation that was reminiscent of the radiation of Lord Vishnu, his Master and overlord, who is an embodiment of most complete six traits, at the centre; he was adored with relevant holy chants (Mantras), established as the one possessing the the three rises (dawns) that are experts in calendar or chronology (Panchanga), and three powers.

 

The knowledge of Calendar or Chronology symbolizes the components of time such as Karma, Arambha or beginning and wise solutions.  The three dawns refer to three Ministers such as Chants or Mantras, Earth and Treasure (of words as well as wealth). The three powers refer to Influence, Chant and Zeal.

This stanza is a beautiful description of the Dawn. The Panchanga in this context means the Heart, Head, the tuft, armour and Astra or weaponry. Three dawns point to Aruna (dawn), Ushas (early hours of morning) and Sun. Three Powers means display of objects, heating and enjoyment (Ahladana). Six traits refer to Wealth, Vitality or bravery, Success, Shree or richness, knowledge and science.      

ತಿಮಿರನಿಕರಕುಂಭಿವ್ರಾತಮತ್ಯಂತತೀವ್ರಂ

ಸ್ಥಿರತರಮಖಿಲಾನಾಂ ಪ್ರಾಣಿನಾಂ ರುದ್ಧಮಾರ್ಗಂ|

ಭುವನಭವನಪೂರ್ಣಂ ಭಾನುಮಾನಂಜನಾಭಂ

ಹರಿರಿವ ನಖರೈಃ ಪ್ರಾಗ್ರಶ್ಮಿಜಾಲೈರ್ನಿರಾಸ||15||

तिमिरनिकरकुंभिव्रातमत्यंततीव्रं स्थिरतरमखिलानां प्राणिनां रुद्धमार्गम्।

भुवनभवनपूर्णं भानुमानंजनानाभं हरिरिव नखरैः प्राग्रश्मिजालैर्निरास॥15॥

TimiranikarakumbhivrAtamatyantateevram

sthirataramakhilAnAm prANinAm rudDhamArgam|

BhuvanabhavanapUrNam bhAnumAnamjanAbham

Haririva nakharaihi prAgrashmijAlairnirAsa||15||

SUMMARY: The Sun, with his sharp, constant cluster of light rays, demolished the groups of elephants, which was like heaps and clusters of dark soot (Anjana) or smoke, like a Lion would demolish the elephants with its claws.

In this stanza, Sun has been metaphored as Lion and the darkness as elephants. The Sun’s rays have been described as the claws of Lion. The stanza explains how the Sun drives away the dark nights. One of the meanings of Hari is Lion.       

ಮಧುರಪತಗರಾವಾಃ ಶಾಂತನೈಶಾಂಬುಬಾಷ್ಪಾಃ

ಸಪದಿ ವಿಪುಲರಾಗಾಃ ಸ್ವಾಭಿಸಾರಾತ್ ಪ್ರಸನ್ನಾಃ|

ಅರುಣತರಣಿರತ್ಯಚ್ಛಾಂಬರಾ ದಿಕ್ಷುರಂದ್ರೀಃ

ಸ್ಮಿತಸರಸಿಜವಕ್ತ್ರಾಃ ಸ್ವೈಃ ಕರೈರಾಲಿಲಿಂಗೇ||16||

मधुरपतगरावाः शान्तनैशाम्बुबाष्पाः सपदि विपुलरागाः स्वाभिसारात् प्रसन्नाः।

अरुणतरणिरत्यच्छाम्बरा दिक्पुरन्ध्रीः स्मितसरसिजवक्त्राः करैरालिलिन्गॆ॥16॥

MadhurapatagarAvAha shAntanaishAmbubAShpAha

Sapadi vipularAgAha swAbhisArAt prasannAha|

AruNataraNiratyachChAmbarA dikpurandreehi

SmitasarasijavaktrAha swaihi karairAlilingE||16||

SUMMARY: The emerging Sun embraced his wives in the form of directions that were wearing the faces of lotus that blossomed on his arrival amidst the chants in the form of the sounds of various birds, shedding the sorrow tha had covered him with mist or fog of night and immediately feeling romantic.

This is another description of Sun rise. The Sun consoles his wife symbolised as direction with his twilight which are like romantic speech since his wife had become nostalgic with the night and darkness.

ಪ್ರಣತಿರಭಸಧೂಲೀಬದ್ಧಶೋಭಾವಿಶೇಷಾ

ದಧುರುಪಕೃತಿಮತ್ತಾಂ ಸಾಧುಜಾಲಾಂತರಾಪ್ತಾಃ|

ಸಮಯಮುಪನತಂ ಸಂವೇದಯಂತೋ ವಯಸ್ಯಾ

ಇವ ದಶಶತಕೇತೋಃ ಕೇತವಃ ಶ್ರಾವಕಾಣಾಂ||17||

प्रणतिरभसधूलीबद्धशॊभाविशॆषा दधुरुपकृतिमत्तां साधुजालान्तराप्ताः।

समयमुपनतं सम्वॆदयन्तॊ वयस्या इव दशशतकॆतॊः कॆतवः श्रावकाणाम्॥17॥

PraNatirabhasadhUleebaddhashObhAvishEShA

DadhurupakrutimattAm sAdhujAlAntarAptAha|

Samayamupanatam samvEdayantO vayasyA

Iva dashashatakEtOho kEtavaha shrAvakANAm||17||

SUMMARY: The Sun with his thousand rays pierced through the pores of beautiful window that had been rendered attractive with the dust emanating from the footfall of briskly saluting disciples, indicated very well to the the disciples that it was time for them to listen to the lessons of their Master.        

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Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

410.      ಭೂತಳದಿ ಜನರುಗಳು ಮರ್ಮಕ-

            ಮಾತುಗಳನಾಡಿದರೆ ಸಹಿಸದೆಂದೂ   

            ಘಾತಿಸುವರತಿಕೋಪದಿಂದಲಿ ಎಚ್ಚರಿಪ ತೆರದಿ|

            ಮಾತುಳಾಂತಕ ಜಾರ ಹೇ ನವ-

            ನೀತಚೋರನೆ ಎನಲು ತನ್ನ ನಿ-

            ಕೇತನದೊಳಿಟ್ಟವರ ಸಂತೈಸುವನು ಕರುಣಾಳು||31||

            BhUtaLadi janarugaLu marmaka-

            mAtugaLanADidare sahisadendU

            ghAtisuvaratikOpadindali yechcharipa teradi|

            mAtuLAntaka jAra hE nava-

            neetachOrane yenalu tanna ni-

            kEnadoLiTTavara santaisuvanu karuNALu||31||

SUMMARY: On this earth, if people speak in a manner that hurts, they are punished and warned of dire consequences. But, even if one calls Lord Hari a killer of maternal uncle (MAtuLAntaka), a debaucher (JAra) and a thief of ghee (Navaneetachora), the kind-hearted Lord Sri Hari takes such people into his house and makes them happy.

In the guise of abusing Lord Krishna, if someone were to remember him as the killer of his maternal uncle, Kamsa — Kamsa was the elder brother of Devaki; or call him as Jara or characterless for giving shelter to sixteen thousand princesses, who had been abducted by force by Jarasandha and jailed; or Navaneetachora as Krishna, during his childhood days, used to steal ghee from the homes of his neighbours, he would, instead of punishing them like normal human beings do, give shelter to them in his abode, clear all their sorrows and bestow upon them the bliss.

This stanza does not suggest that one should chide Lord Sri Hari. All these words are in praise of the Lord and one should offer them as worship. In fact, all these abusive words are encomiums to Lord Krishna. Why did Krishna kill Kamsa? Kamsa was a highly ambitious, cruel demon, who had usurped the throne by torturing his own father. He went on to imprison his own father. Although he was affectionate to his sister Devaki, once he came to know that eight child born to Devaki would kill him, Kamsa imprisoned his sister, her husband Vasudeva and went on killing every single child born to her. However, Lord Krishna kept everyone in dark, including the guards, security personnel, went to Gokul by asking his father Vasudeva to carry him to Gokul, grew up there like other children and when Kamsa deceitfully wanted to kill Krishna through wrestlers, he not only vanquished all the acclaimed and established wrestlers before launching a physical fight against Kamsa and incidentally killed him. The sixteen thousand princesses who had been mercilessly jailed by Jarasandha had nowhere to go after Jarasandha was killed by Bheemasena under the direction of Krishna. Since they had been captured and tortured, humiliated and kept in prison by a dastardly king, those women of marriageable age had no hopes of being accepted by anyone as wives. They requested Lord Krishna and Lord Krishna provided them with shelter. It was not debauchery in the ordinary sense of the term. By stealing ghee from the houses of his neighbours in Gokul, Krishna exculpated those women and their family members. He was not a thief in the ordinary sense of the term. Hence, all those words and many more are in praise of Lord Krishna. The word Navaneeta not only means Ghee but also the mind. By pretending to steal ghee, Lord Krishna was stealing the minds of women in Gokul.  

411.     ಹರಿಕಥಾಮೃತಸಾರವಿದು ಸಂ-

            ತರು ಸದಾ ಚಿತ್ತೈಸುವುದು ನಿ-
            ಷ್ಠುರಿಗಳಿಗೆ ಪಿಶುನರಿಗಯೋಗ್ಯರಿಗಿದನು ಪೇಳದಲೆ|

            ನಿರುತ ಸದ್ಭಕ್ತಿಯಲಿ ಭಗವ-

            ಚ್ಚರಿತೆಗಳ ಕೊಂಡಾಡಿ ಹಿಗ್ಗುವ

            ಪರಮಭಗವದ್ದಾಸರಿಗೆ ತಿಳಿಸುವುದು ಈ ರಹಸ್ಯ||32||

            HarikathAmrutasAravidu san-

            taru sadA chittaisuvudu ni-

            ShThurigaLige pishunarigayOgyarigidanu pELadale|

            Niruta sadbhaktiyali bhagava-

            ChcharitegaLa konDADi higguva

            paramabhagavaddAsarige tiLisuvudu yee rahasya||32||   

SUMMARY: This is the gist of the elixir of the story of Lord Hari (HarikathAmrutasAra); it should be listened to with dedication, devotion and conviction; it should not be told to polemics or those besmirching the Lord and his omniscience; instead it should be told to those devotees of the Lord who are bent on serving Him; praise the Lord in front of such people and divulge to them this secret.

It is common sense that for those who have lost taste due to illness or fever, no delicacy can be served. For those unaware of the existence of Almighty, not mindful of culture and tradition, the story or stories of Lord Hari sound like disturbing. For the righteous, the virtuous, listening to the stories of Lord Hari is the most valuable thing. Telling the stories of Lord Hari to such people is one of the ways of offering prayer or worship to Lord.

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SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 11, 12 and 13 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 11, 12 ಹಾಗೂ 13ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ವಿಹಿತಮವಿಹಿತಂ ಪ್ರಾಗೇವ ಕಸ್ಮಾದ್ವಿನಿದ್ರೈ-

ರಿತಿ ಗುರುಪರಿವಾದಾಶಂಕಯಾ ನಮ್ರಗಾತ್ರಾಃ|

ಚಿರಮನವತರಂತಃ ಶ್ರಾವಕಾ ಮುಕ್ತಮಾರ್ಗಾ

ಗುರುಷು ಜಲಸಕಾಶಸ್ಥೇಷು ತೂಷ್ಣೀಮತಿಷ್ಠನ್||11||

विहितमविहितं प्रागॆव कस्माद्विनिद्रैरिति गुरुपरिवादाशन्कया नम्रगात्राः।

चिरमनवतरन्तः श्रावका मुक्तमार्गा गुरुषु जलसकाशस्थॆषु तूष्णीमतिष्ठन्॥11॥

Vihitamavihitam prAgEva kasmAdvinidrai-

Riti guruparivAdAshankayA namragAtrAha|

Chiramanavatarantaha shrAvakA muktamArgA

GuruShu jalasakAshasthEShu tUShNEmatiShThan||11||

SUMMARY: Thinking that their Guru (Master) might raise an objection “Why have you not woken up early, at the right time, and discharge the duties assigned to you?”, the obedient disciples, when their Master went near the water and stood there, abstained from entering the water for a long while, bending their body, leaving space/path for their master to pass through, and stood there quietly.

Worried for not accomplishing the tasks their Master had assigned to them, a few disciples, who woke up late from their slumber, stood waiting near the pond for their Master to complete bathing.

The pond in which Sri Madhwaru is said to have bathed in this stanza is the pond that exists even today on the right side of Vishnumangala Temple. This pond is known as Chakrateertha. During rainy season, when the pond is filled with water to the brim, a symbol of Chakra, the holy Disc, clearly appears on the surface of water. This is the pond in which Sri Madhwaru used to have bath for the four-month Chaturmasya Vrat.   

ವಿಪುಲಹೃದಯಪಾರ್ಶ್ವೇ ದೀಪದೀಪ್ತಿಪ್ರದೀಪ್ತೇ-

ದರವರಪರಿಪೂರ್ಣೈರ್ವಾರ್ಭಿರರ್ಘ್ಯಾದಿ ದತ್ವಾ|

ಯತಿರತಿಯತಚೇತಾಶ್ಚಕ್ರಿಣೋsರ್ಚಾನಿಕಾಯಾತ್

ಕುಸುಮಸಮಿತಿಮಗ್ರ್ಯಾಮಾದರಾದುಜ್ಜಹಾರ||12||

विपुलहृदयपार्श्वॆ दीपदीप्तिप्रदीप्तॆदरवरपरिपूर्णैर्वार्भिरर्घ्यादि दत्वा।

यतिरतियतचॆताश्चक्रिणॊsर्चानिकायात् कुसुमसमितिमग्र्यामादरादुज्जहार॥12॥

Vipula hrudayapArshwE deepadeeptipradeeptE-

DaravaraparipUrNairvArbhirarghyAdi datwA|

YatiratiyatachEtAshchakriNO(s)rchAnikAyAt

kusumasamitimagryAmAdarAdujjahAra||12||

SUMMARY: One of Yatis, who had effectively overpowered the mind, anointed the cluster of stone statues, including the Shalagrama of Lord Vishnu, in the holy conch (Panchajanya), by standing near radiant and shining Sri Pooraprajna and removed holy, fragrant flowers which had been offered earlier, with full devotion.

 

ಅಮೃತಮಪಿ ನಿರೀಕ್ಷ್ಯಾಸ್ರಾವಿ ನಿರ್ಮಾಲ್ಯಸೂನೇ

ಘೃತಮಿದಮಿತಿ ಸದ್ಯೋ ಭ್ರಾಂತಿಮಂತೋsಪಿ ಶಿಷ್ಯಾಃ|

ಶ್ರದಧುರಧಿಕವಾಕ್ಯೈರ್ವಿಭ್ರಮಾಸ್ತಚ್ಚಪಶ್ಚಾ-

ದನುದಿನಮಮೃತಾನ್ನೈಸ್ತಸ್ಯ ಸೇವ್ಯಸ್ಯ ಶಕ್ತ್ಯಾ||13||

अमृतमपि निरीक्ष्यास्रावि निर्माल्यसूनॆ घृतमिदमितिसद्यॊ भ्रान्तिमन्तॊsपि शिष्याः।

श्रदधुरधिकवाक्यैर्विभ्रमास्तच्चपश्चादनुदिनममृतान्नैस्तस्य सॆव्यस्य शक्त्या॥13॥

Amrutamapi nireekshyAsrAvi nirmAlyasoonE

Ghrutamidamiti sadyO bhrAntimantO(s)pi shiShyAha|

ShradadhuradhikavAkyairvibhramAstachchapashchA-

DanudinamamrutAnnaistasya sEvyasya shaktyA||13||

SUMMARY: The disciples presumed the elixir that was oozing out of the flowers that had been offered the previous day by Sri Madhwacharya, who is served by the eternal deities (who had consumed the Elixir) as ghee, because of the greatness (mahimaa) Sri Madhwaru. But, once their illusion was removed after hearing the words of the righteous who were awareness of the greatness of Sri Madhwa, realised that it was indeed elixir oozing out of the flowers.

Every day Sri Madhwaru was offering worship to Lord Vishnu and adoring the statues of Lord Vishnu with highly fragrant flowers. Elixir was coming out of those flowers when the disciples removed them the next day.

“AmrutAnnaru” means deities whose food is elixir or Amrit.

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