ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

CANTO 14 (Jeevana Prakriya Sandhi)

424.     ಅನ್ನನೆನಿಸುವ ನೃಪಶುಗಳಿಗೆ ಹಿ-

            ರಣ್ಯಗರ್ಭಾಂಡದೊಳು ಸಂತತ

            ತನ್ನನೀ ಪರಿಯಿಂದುಪಾಸನೆಗೈವ ಭಕ್ತರನ|

            ಬನ್ನ ಬಡಿಸದೆ ಭವಸಮುದ್ರ ಮ-

            ಹೋನ್ನತಿಯ ದಾಟಿಸಿ ಚತುರ್ವಿಧ

            ಅನ್ನಮಯ ಆತ್ಮಪ್ರದರ್ಶನ ಸುಖವನೀವ ಹರಿ||12||

            Annanenisuva nrupashugaLige hi-

            raNyagarbhAnDadoLu santata

            tannanee pariyindupAsanegaiva bhaktarana|

            banna baDisade bhavasamudra ma-

            hOnnatiya dATisi chaturvidha

            annamaya Atmapradarshana sukhavaneeva Hari||12||

SUMMARY: Sri Hari, himself an advertisement for four types of Anna or rice (food in general), is indeed the Rice for humans aas well as animals; he does not trouble his devotees, who worship with this sense of submission in the entire world; he would also drive across this vast ocean of worldly or family life and will provide the comfort of his Darshan to such devotees.

The Havis or ghee that is offered to deities in sacrifices should be offered by pronouncing “SwAhA”; the offerings to ancesotrs or deceased parents and grandparents should be done by pronouncing “SwadhA”. It is given in Bhagavata (4/1/48, 49, 61, 63) that SwAhA and SwadhA are the daughters of Daksha and Prasooti. SwAhA is the wife of Agni, the fire God and SwadhA is the wife of Pitru Devatas or ancestors.

SwAhA and SwadhA are two forms of the Almighty within the forms of Vasudeva and Sankarshana. For human beings, the Lord provides rice through his Pradyumna form while for animals, he provides rice in the form of grass and other things through his Aniruddha form.

It should also be understood that Swaha and Swadha are both names of Sri Hari. Swaha means one who consumes whatever belongs to himself and Swadha means one who is shelter for himself.  

425.     ಮನವಚನಕಾಯಗಳ ದೆಸೆಯಿಂ-

            ದನುದಿನದಿ ಬಿಡವಾಚರಿಸುತಿ-

            ಪ್ಪನುಚಿತೋಚಿತಕರ್ಮಗಳ ಸದ್ಭಕ್ತಿ ಪೂರ್ವಕದಿ|

            ಅನಿಲದೇವನೊಳಿಪ್ಪ ನಾರಾ-

ಯಣಗಿದನ್ನವು ಎಂದು ಕೃಷ್ಣಾ-

ರ್ಪಣವೆನುತ ಕೊಡೆ ಸ್ವೀಕರಿಸಿ ಸಂತೈಪ ಕರುಣಾಳು||13||

            ManavachanakAyagaLa deseyin-

            danudinadi biDadAcharisuti-

            ppanuchitOchitakarmagaLa sadbhakti poorvakadi|

            AniladEvanoLippa nArA-

            yaNagidannavu yendu kriShNA-

            rpaNavenuta koDe sweekarisi santaipa karuNALu||13||

SUMMARY: We commit appropriate and inappropriate or sane and insane acts every day through Manas or mind, VAk or speech and Shareera or body; submission of all types of acts to Sri Narayahna, the intrinsic deity in Lord Sri Vayu, as Anna or rice or Naivedya, by pronouncing “Sri Krishnarpanamastu”, will please that kindest Lord as he receives them and protects us.

KAyEna vAchA manasEndriyairvA budDhyAnmanA vA

anushruswabhAvam karOmi yadyat sakalam parasmai

tasmai SreemannArAyaNAyEti samarpayAmi||

This is the Shloka everyone is supposed to chant at the end of all rituals and acts and so on. Another Shloka that conveys the same submission is as follows:  

{ಅಪರಾಧಸಹಸ್ರಾಣಿ ಕ್ರಿಯಂತೇsರ್ನಿಶಂ ಮಯಾ|

ತಾನಿ ಸರ್ವಾಣಿ ಮೇ ದೇವ ಕ್ಷಮಸ್ವ ಪುರುಷೋತ್ತಮ||}

AparAdhasahasrANi kriyantE(s)harnisham mayA|

TAni sarvANi mE Deva kShamaswa PuruShOttama||

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SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 30, 31 and 32 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 30, 31 ಹಾಗೂ 32ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ತರಣಿಭಿರಿವ ಗೌರೈರೂರ್ಧ್ವಪುಂಡ್ರೈರ್ದ್ವಿಷಡ್ಭಿಃ

ಸದರಪರಮಚಕ್ರೋದೀರ್ಣತೇಜಾ ಹರೀಷ್ಟಃ|

ಮುರರಿಪುವಿಮುಖಾನಾಂ ದುಃಸಹೋ ದೇಹಭಾಜಾಂ

ಲಯಸಮಯ ಇವಾನ್ಯೋ ಮಾನ್ಯಧೀರಾಬಭಾಸೇ||30||

तरणिभिरिव गौरैरूर्ध्वपुण्ड्र्रैर्द्विषड्भिः सदरपरमचक्रॊदीर्णतॆजा हरीष्टः।

मुररिपुविमुखानां दुःसहॊ दॆहभाजां लयसमय इवान्यॊ मान्यधीराबभासॆ॥30॥

TaraNibhiriva gaurairUrdhwapundrairdwiShaDbhihi

sadaraparamachakrOdeerNatEjA hareeShTaha|

MuraripuvimukhAnAm duhsahO dEhabhAjAm

Layasamaya ivAnyO mAnyadheerAbabhAsE||30||

SUMMARY: Sri Poornaprajnaru, who was like Aditya, was appearing more radiant with the twelve symbols such as the Disc and Conch called Oordhwapundra, was an uncontrollable terror to antagonists of Lord Hari, shone like another apocalypse or Armageddon or the Great Deluge.

It is customary to wear twelve symbols with Gopi Chandan on the body, immediately after having bath. Gopi Chandan is said to be a kind of soil dust on which the Gopikas, the female devotees of Lord Krishna, danced to please him. Sri Madhwaru was wearing those twelve Oordhwapundras and each of them shone like separate Aditya. Together, they appeared like Dwadasha Adityas.

According to Smrutis, during the Great Deluge, all the twelve Suns rise together; since it is a part of the final destruction, the period would be very unpleasant for Tamoyogyas or those with Tamas Gunas.

Scriptures state that wearing Oordhwapundra provides radiation that is reminiscent of the Sun. They create fear in the heart of enemies.

ಸಮಧಿಕಧಿಷಣಸ್ಯ ಪ್ರೇಕ್ಷಮಾಣೋ ಜನೌಘಃ

ಪ್ರಕೃತಿಮಧುರಮಾಸ್ಯವ್ಯಾಜಪೂರ್ಣೇಂದುಬಿಂಬಮ್|

ಅಮುಚದಪಸರೇತಿ ಶ್ರಾವಕೋಕ್ತೇಃ ಪುರಾsಸ್ಮಿನ್

ಪ್ರಚಲತಿ ಪದವೀಂ ತಾಂ ಪ್ರಾಂಜಲಿಸ್ತೂರ್ಣಮಾರಾತ್||31||

समधिकधिषणस्य प्रॆक्षमाणॊ जनौघः प्रकृतिमधुरमास्यव्याजपूर्णॆन्दुबिम्बम्।

अमुचदपसरॆति श्रावकॊक्तॆः पुराsस्मिन् प्रचलति पदवीं तां प्रान्जलिस्तूर्णमारात्॥31॥

SamadhikadhiShaNasya prEkShamANO janaughaha

prakrutimadhuramAsyavyAjapoorNEndubimbam|

AmuchadapasarEti shrAvakOktEhe purA(s)smin

Prachalati padaveem tAm prAnjalistUrNamArAt||31||

SUMMARY: The people who had gathered there and saw the naturally charming, stately stature of Sri Poornaprajnaru, and his face that was like Full Moon, used to lift their two hands in salutation posture and hurriedly disperse to sideways as soon as he walked out, much before his disciples could announce aloud “leave way”, “leave the path”.

The people respected Sri Madhwacharyaru so much that there was no need for anyone to tell them to walk sideways and make way for him to walk through. It was a voluntary reverence that the stature of Sri Madhwaru was commanding.   

ಗುರುಚರಣಸರೋಜದ್ವಂದ್ವನಿರ್ಣೇಜನಾಂಭೋ

ದಧತಿ ಜನನಿಕಾಯೇ ಸರ್ವಮುರ್ವೀಗತಂ ಚ|

ಅವನಿರನಭಿನಂದಿನ್ಯಪ್ಯದಶ್ಚಕ್ಷಮೇsಸೌ

ಕಥಮಪಿ ಕಥಮೇವ ಸ್ಯಾತ್ ಕ್ಷಮಾಖ್ಯಾsನ್ಯಥಾsಸ್ಯಾಃ||32||

गुरुचरणसरॊजद्व्न्द्वनिर्णॆजनाम्भॊ दधति जननिकायॆ सर्वमुर्वीगतं च।

अवनिरनभिनन्दिन्यप्यदश्चक्षमॆsसौ कथमपि कथमॆव स्यात् क्षमाख्याsस्याः॥32॥

SUMMARY: With the group of people collecting and spraying all the water that had fallen on the Earth after washing the lotus feet of Sri Madhwacharyaru, Goddess Earth was slightly dissatisfied but somehow tolerated it. Otherwise, how would she be considered or called synonymous of “Pardoning” (KShamA dharitree)?

It is indicated in this stanza that people were not leaving even a drop of water on the earth after washing the feet of Sri Madhwaru. They used to wear it on their head. Goddess Earth was upset with the fact that not a drop was left for her to wear. However, she tolerated it after seeing the reverence, devotion and compassion people had for Sri Madhwaru.

Goddess Earth is known as “Kshama” because she pardons people who do all sorts of unpleasant things on her and throw waste on her. If she were not so tolerant, then the wrath she could show would be highly destructive to people. 

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara CANTO 14 (Jeevana Prakriya Sandhi)

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

CANTO 14 (Jeevana Prakriya Sandhi)

421.     ಷಣ್ಣವತಿ ಎಂಬಕ್ಷರೇಡ್ಯನು

            ಷಣ್ಣವತಿ ನಾಮದಲಿ ಕರೆಸುತ

            ತನ್ನವರು ಸದ್ಭಕ್ತಿ ಪೂರ್ವಕದಿಂದ ಮಾಡುತಿಹ|

            ಪುಣ್ಯಕರ್ಮವ ಸ್ವೀಕರಿಸಿ ಕಾ-

            ರುಣ್ಯಸಾಗರ ಸಲಹುವನು ಬ್ರ-

            ಹ್ಮಣ್ಯದೇವ ಭವಾಬ್ಧಿಪೋತ ಬಹುಪ್ರಕಾರದಲಿ||9||

            ShaNNavati yembakSharEDyanu

            ShaNNavati nAmadali karesuta

            tannavaru sadbhakti pUrvakadinda mADutiha|

            PuNNyakarmava sweekarisi kA-

            ruNyasAgara salahuvanu bra-

            hmaNyadEva bhavAbdhipOta bahuprakAradali||9||

SUMMARY: Sri Hari, who is the addressee of all the letters in the word ShaNNavati, an ocean of kindness, Lord BrahmaNya and the Ship in the Bhavasagara or the ocean of worldly life, gets called as Shannavati, accepts the good deeds of his people who submit them with good devotion and protects them in a variety of ways.

The syllables in the word SHANNAVATI: Sha represents complete with six gunas or characters (ShaDguNa); Na represents Anandapoorna or an embodiment of bliss or happiness; Va represents one who deserves to be described; Ti represents caretaker of life.

Bhava means family or worldly life and abdhi means ocean; pOta means the ship. This explanation is more elaborately given in PaitrukasuLAdi of Sri Vijayadasaru as well as Bhagavata (11/5/33).

422.     ದೇಹಗಳ ಕೊಡುವವನು ಅವರವ-

            ರಹರಗಳ ಕೊಡದಿಹನೆ ಸುಮನಸ-

            ಮಹಿತ ಮಂಗಳಚರಿತ ಸದ್ಗುಣಭರಿತ ಅನವರತ|

            ಆಹಿಕ ಪಾರತ್ರಿಕ ಸುಖಪ್ರದ

            ವಹಿಸಿ ಬೆನ್ನಿಲಿ ಬೆಟ್ಟವಮೃತವ

            ದ್ರುಹಿಣ ಮೊದಲಾದವರಿಗುಣಿಸಿದ ಮುರಿದನಹಿತರನ||10||

            DEhagaLa koDuvavanu avarava-

            raharagaLa koDadihane sumanasa-

            mahita mangaLacharita sadguNabharita anavarata|

            Aahika pAratrika sukhaprada

            vahisi bennili beTTavamrutava

            druhiNa modalAdavariguNisida muridanahitarana||10||

SUMMARY: Does Sri Hari, who provides the being with body, not provide the food they like? He is worshipped by the Gods and deities; His history is full of good, welfare stories; He is complete with good qualities; he always gives worldly and out-worldly pleasures; bearing the mountain on his back, he fed Brahma and other deities with the Elixir and killed the unpleasant demons.

The primary message of this stanza is that Lord Hari gives all the beings their deserved bodies and never fails to create food for them.

Bearing the mountain on back refers to the Koorma or the Tortoise Avatar of Sri Vishnu. He incarnated as a giant tortoise to wear the Mount Meru on the back to facilitate its churning for Elixir or Amrit.  

423.     ದ್ರುಹಿಣ ಮೊದಲಾದಮರರಿಗೆ ಸ-

            ನ್ಮಹಿತ ಮಾಯಾರಮಣ ತಾನೇ

            ಸ್ವಹನೆನಿಸಿ ಸಂತೃಪ್ತಿಬಡಿಸುವ ಸರ್ವಕಾಲದಲಿ|

            ಪ್ರಹಿತ ಸಂಕರುಷಣನು ಪಿತೃಗಳಿ-

            ಗಹರನೆನಿಪ ಸ್ವದಾಖ್ಯ ರೂಪದಿ

            ಮಹಿಜ ಫಲ ತೃಣ ಪೆಸರಿನಲಿ ಪ್ರದ್ಯುಮ್ನ ಅನಿರುದ್ಧ||11||

            DruhiNa modalAdamararige sa-

            Nmahita mAyAramaNa tAnE

            Swahanenisi santruptibaDisuva sarvakAladali|

            Prahita sankaruShaNanu pitrugaLi

            Gaharanenipa swadhAkhya rUpadi

            Mahija phala truNa pesarinali pradyumna anirudDha||11||

SUMMARY: Sri Vasudeva, the Master Magician or Mayapati, who is worshipped by Lord Vayu, gets the word “swAhA” pronounced that indicates that he is himself consuming everything that is offered in all types of rituals but transfers them all to Brahma and other deities, always, and gives them complete satisfaction. The most pleasant Lord Sri Hari, provides food to ancestors (Pitrus, which is expanded as MatA cha pitarau meaning the entire cluster of parents and grandparents) in his form known as Sankarshana, whenever the word “swadha” is pronounced. In the words such as Vruksha or tree, Phala or fruits and Truna or grass, the Lord exists in the form of Pradyumna, Aniruddha and others.  

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SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 27, 28 and 29 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 27, 28 ಹಾಗೂ 29ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಘನರಸನಿಕರೋsಸಾವಂತರತ್ಯಂತಶುದ್ಧೋ

ಮುನಿಗಣ ಇವ ಭೂಯಃ ಸ್ನೇಹವಾನ್ ಪ್ರಾಗ್ದಧಾನಃ|

ಪ್ರತಿಕೃತಿಮಖಿಲಜ್ಞಸ್ಯಾಪರೋಕ್ಷೇಣ ತಾವತ್ತ್ವಂ

ಸ್ಫುಟಮಲಭತ ರೂಪಂ ಮಜ್ಜನೇ ಸಜ್ಜನೇಷ್ಟಂ||27||

घनरसनिकरॊsसावन्तरत्यन्तशुद्धॊ मुनिगण इव भूयः स्नॆहवान् प्राग्दधानः।

प्रतिकृतिमखिलज्ञस्यापरॊक्ष्यॆण तावत् स्फुटमलभत रूपं मज्जनॆ सज्जनॆष्टम्॥27॥

GhanarasanikarO(s)sAvantaratyantashdDhO

munigaNa iva bhUyaha snEhavAn prAgdadhAnaha|

PratikrutimakhilajnasyAparOkShENa tAvattwam

sphuTamalabhata rUpam majjanE sajjanEShTam||27||

SUMMARY: Like the group of Munis or ascetics, that waterbody with purest and most friendly water, at first got the presence of the shadow of Sri Madhwacharyaru and later, during his bathing, the waters got the real, crystla-clear human form of Sri Madhwacharyaru, which was the beloved of the righteous and virtuous.

Even though this happens to be an imaginative comparitive used as a similie, the symbolic meaning is that the ascetics first secure the Paroksha Jnana, which means the knowledge of whatever is visible. Paroksha means reliable, visible and perfect appearance.

ಅಪರಿಮಿತಮನೀಷಸ್ಯೋಲ್ಲಸಚ್ಛಂಖಬಾಹೋಃ

ರಥಚರಣಶಿಲಾನಾಂ ತನ್ವತೋsತ್ರಾಭಿಷೇಕಂ|

ಪ್ರತಿತನವ ಉದಾರಾಸ್ತಾಸ್ವಲಂ ಸನ್ನಿಧಾತು-

ಸ್ತನವ ಇವ ವಿರೇಜುಃ ಪಾಂಚಜನ್ಯಪ್ರಿಯಸ್ಯ||28||

अपरिमितमनीषस्यॊल्लसच्छन्खबाहॊः रथचरणशिलानां तन्वतोsत्राभिषॆकम्।

प्रतितनव उदारास्तास्वलं सन्निधातुस्तनव इव विरॆजुः पान्चजन्यप्रियस्य॥28॥

AparimitamaneeShasyOllasachChankhabAhOho

rathachaNashilAnAm tanwatO(s)trAbhiShEkam|

Pratitanava udArAstAswalam sannidhAtu-

stanava iva virUjuhu pAnchananyapriyasya||28||

SUMMARY: Beholding the conch for the shining disc-borne Shalagrama stones, Sri Madhwacharyaru was anointing the Shalagramas; when he was anointing the Shalagramas, his good reflections that were appearing in the Shalagramas made them dazzle with the forms of Sri Hari, the beloved of Conch Panchajanya.

This stanza conveys the message that when Sri Madhwacaharyaru was anointing the Shalagramas, Lord Sri Hari was specially present in the Shalagramas and because of his special presence in the Shalagramas, which were dull, pale and gloomy. to begin with.  

ಅಭಿದಧತಿ ಮುನೀಂದ್ರಾ ದ್ವಾದಶಾಬ್ಧೋಪವಾಸ-

ಪ್ರತಿಮಫಲಮಲಂ ಯತ್ಸೇವನಂ ಭಕ್ತಿಯುಕ್ತಂ|

ಅಧಿಕಮಮರನದ್ಯಾದ್ಯಾಪ್ಲವಾದ್ಧನ್ಯಮಾನ್ಯಾ-

ದಪಿಬದಲವಬೋಧೋ ವಿಷ್ಣುಪಾದೋದಕಂ ತತ್||29||

अभिदधति मुनीन्द्रा द्वादशाब्धॊपवासप्रतिमफलमलं यत्सॆवनं भक्तियुक्तम्।

अधिकममरनद्याद्याप्लवाद्धन्यमान्यादपिबदलवबॊधॊ विष्णुपादॊदकं तत्॥29॥

Abhidadhati muneendrA dwAdashAbdhOpavAsa-

pratimaphalamalam yatsEvanam bhaktiyuktam|

AdhikamamaranadyAdyAplavAdDhanyamAnyA-

dapibadalavabOdhO VishNupAdOdakam tat||29||

SUMMARY: Sri Poornaprajnaru consumed the Padodaka of Vishnu, which is described clearly by great Munis or ascetics that the consumption of Vishnu Padodaka is greater than having bath in the Holy Ganga and is equal to the benefits of observing fast for twelve years in the spiritually prescribed  manner.

The Padodaka is also known as Nirmalya Teertha. Consuption of Nirmalya Teertha is greater than having bath in Ganga, the holy river from heavens and is as beneficial as observing fast for twelve years as a Vrat and in the prescribed manner.

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