ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

432.         ಕಾರಣಾಹ್ವಯ ಪ್ರಕೃತಿಯೊಳಗಿ-

                ರ್ದಾರಧಿಕ ಹದಿನೆಂಟು ತತ್ತ್ವವ

                ತಾ ರಚಿಸಿ ತದ್ರೂಪ ತನ್ನಾಮಂಗಳನೆ ಧರಿಸಿ|

                ನೀರಜಭವಾಂಡವನು ನಿರ್ಮಿಸಿ            

                ಕಾರುಣಿಕ ಕಾರ್ಯಾಖ್ಯರೂಪದಿ

                ತೋರುವನು  ಸಹಜಾಹಿತಾಚಲಗಳಲಿ ಪ್ರತಿದಿನದಿ||20||

                KArNAhwaya prakrutiyoLagi-

                girdAradhika hadinenTu tattwava

                tA rachisi tadrUpa tannAmangaLane dharisi|

                NeerajabhavAnDavanu nirmisi

                kAruNika kAryAkhyarUpadi

                tOruvanusahajAhitAchalagaLali pratidinadi||20||

SUMMARY: In the name of Karana, kindest Lord Hari presents himself in the Nature, creates twenty-four Tatwas or Principles, wears respective form and respective names to Create the Brahmanda or the Universe; subsequently, he wears the form of Karya or Action and exists naturally in statues, idols etc.,

Since the original, stoic or inert nature is the cause and tool for creation of other things, living and non-living, Lord Hari enters that Nature as the Karana or the Origin or the Cause and in his form which is known as Karya or Action, he pervades everything else in the universe.

The Action Form refers to the principle of existence and without the Lord’s existence, there is nothing. It refers to blankness or emptiness. Interestingly, Emptiness is one of the forms of Lord Hari.

SahajAchala means hills and mountains and AhitAchala means statues, idols etc., The Lord exists in everything and in all beings i.e. animate and inanimate.

433.         ಜೇವರಂತರ್ಯಾಮಿ ಅಂಶಿ ಕ-

                ಳೇವರಗಳೊಳಗಿಂದ್ರಿಯಗಳಲಿ

                ತಾ ವಿಹಾರವ ಗೈವುತನುದಿನ ಅಂಶನಾಮದಲಿ|

                ಈ ವಿಷಯಗಳನುಂಡು ಸುಖಮಯ

                ಈವ ಸುಖ ಸಂಸಾರ ದುಃಖವ

                ದೇವ ಮಾನವ ದಾನವರಿಗವಿರತ ಸುಧಾಮಸಖ||21||

                JeevarantaryAmi amshi ka-

                LEvaragaLoLagindriyagaLali

                tA vihArava gaivutanudina amshanAmadali|

                Eeva sukha samsAra duhkhava

                dEva mAnava dAnavarigavirata sudhAmasakha||21||

SUMMARY: As an integral and intrinsic part of all bodies in the name of Amshi or “Being part of”, Lord Hari is present in all the bodies, organs, roams about, always. Known as Amsha or Part, he consumes and enjoys all these subjects or acts and as an embodiment of bliss or happiness, he keeps on bestowing comfort, family and distress to Devas or deities, who are Sartwiks, to humans (Manava), who are Rajas, and sorrow or misery to demons, who are Tamasik. But, he is eternally comfortable and happy like Sudhama.

In the context of this stanza, Sukha or comfort means Moksha or salvation; Family or Samsara refers to a state where happiness and unhappiness are mixed in varying proportion or ratio, depending on the Karmic lines. This is the middle stage or phase. Unhappiness refers to Andhantamas or total lack of knowledge of the real truth of life and real truth that Lord Hari is the ultimate God. Lord Hari is the Creator, Preserver and Destroyer of anything and everything.

“SudhAma sukha” means the bliss that Lord Krishna bestowed upon his boyhood friend and fellow student Sudhama in exchange for a handful of beaten rice. The Lord bestows various types of state to all three types of beings, in accordance with what and how they conduct themselves in relation to the Lord. Lord Hari never discriminates between the wealthy and the poor. He only values the virtues, the righteousness and good qualities.

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 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 39 and 40 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 39 ಹಾಗೂ 40ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಪರಮಥ ಪರಮಾನ್ನಂ ಪ್ರಾಪ್ತಮೇವಾಪ್ರಯಾಸಂ

ಪ್ರಭುರಿಹ ಬಭುಜೇsಸೌ ವೇದವಾದಪ್ರವೀಣಃ|

ಅಜಿತಪರಮಭಕ್ತಃ ಸಂತತಂ ಮನ್ಯಮಾನಃ

ಸಕಲಜಗದಧೀಶಃ ಪ್ರೀಯತಾಂ ಶೌರಿರಿತ್ಥಮ್||39||

परमथ परमान्नं प्राप्तमॆवाप्रयासं प्रभुरिह बभुजॆsसौ वॆदवादप्रवीणः।

अजितपरमभक्तः सन्ततं मन्यमानः सकलजगदधीशः प्रीयतां शौरितित्थम्॥39॥

Paramatha paramAnnam prAptamEvAprayAsam

Prabhuriha babhujE(a)sau vEdavAdapraveeNaha|

Ajitaparamabhaktaha santatam manyamAnaha

Sakalajagadadheeshaha preeyatAm shauriritTham||39||

SUMMARY: Later, the supreme eloquent and an exponent of the knowledge of all Vedas,  Sri Madhwacharyaru, the most dedicated devotee of Narayana, who was always praying and remembering the Lord of all Lokas, the preserver of the entire Universe Lord Krishna to impress upon him, consumed the high-quality Paramanna, which he got effortlessly there.

This stanza symbolically exphasises the manner in which one should consume the food. Everyone should first submit the food to the Lord and then consume it as the Prasada or the holy food the Lord has provided him or her with all kindness and grace.

“AprayAsam” or “effortlessly” means “the food one desires and deserves” and Paramaanna means the food that becomes sacred or holy as it has been first submitted to the lord. Commonly, Paramanna means Payasa, a sweet dish.

This has been mentioned in Bhavaprakashika as well as in Sadacharasmruti of Sri Madhwacharyaru.   

ಸಹಚರಪರಿಕ್ಲೃಪ್ತೇ ಸೂಕ್ಷ್ಮವಸ್ತ್ರಾವೃತೇsಸಾ-

ವವಿತನುರುಹರೂಪೌಶೀರವರ್ಯೇ ನಿಷಣ್ಣಃ|

ಅರಮಯದಿಹ ನಾನಾಹೃದ್ಯವಿದ್ಯಾವಿಲಾಸೈಃ

ಕವಿಜನಪರಿವಾರಂ ಮಂಡಯನ್ ಮಂಡಪಾಗ್ರ್ಯಮ್||40||

सहचरपरिक्लृप्तॆ सूक्ष्मवस्त्रावृतॆsसाववितनुरुहरूपौशीरवर्यॆ निषण्णः।

अरमयदिह नानाहृद्यविद्याविलासैः कविजनपरिवारं मण्डयन् मण्दपाग्र्यम्॥40॥

SahapariklruptE sUkShmavastrAvrutE(s)sA-

vavitanuruharUpausheeravaryE niShaNNaha|

Aramayadiha nAnAhrudyavidyAvilAsaihi

kavijanaparivAram manDayan panDapAgryam||40||

SUMMARY: Sitting on the noble seat (Peetha) that had been covered with a soft clothe by the disciples, adoring the great meeting hall, Sri Madhwacharyaru made the scholars who had assembled there in a large number with vivid, pleasant, informative and educative yet entertaining facts of spiritual knowledge.

Even after having food, Sri Madhwacharyaru spent his time amidst scholars and disciples, spreading the spiritual knowledge, which should be emulated. He sets an example to the way a saint philosopher should spend his day.

“Avitanuruha” means woollen – Avi means sheep and Tanuruha means hair. Ausheera means Aasana or the Seat.

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 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

429.         ಶಕಟಭಂಜನ ಸಕಲಜೀವರ

                ನಿಕಟಿಗನು ತಾನಾಗಿ ಲೋಕಕೆ

                ಪ್ರಕಟನಾಗದೆ ಸಕಲಕರ್ಮವ ಮಾಡಿ ಮಾಡಿಸುತ|                                      

                ಅಕುಟಿಲಾತ್ಮಕ ಭಕುತಜನರಿಗೆ

                ಸುಖದನೆನಿಸುವ ಸರ್ವಕಾಲದಿ

                ಅಕಟಕಟ ಈತನ ಮಹಾಮಹಿಮೆಗಳಿಗೇನೆಂಬೆ||17||

                ShakaTabhanjana sakalajeevara

                nikaTiganu tAnAgi lOkake

                prakaTanAgade sakalakarmava mADi mADisuta|

                akuTilAtmaka bhakutajanarige

                sukhadanenisuva sarvakAladi

                akaTakaTa yeetana mahAmahimegaLigEnembe||17||

SUMMARY: Unpretentious Sri Krishna, the killer of Shakatasura, conducts himself with all intimacy with all the beings; remaining invisible to the world, he does all deeds and makes all beings do the deeds, gives comfort to all the beings, always. Oh! What can be said of his great deeds?

“NikaTiga’ means one who is very close and intimate.

“ShakaTabhanjana” means one who killed ShakaTAsura, a demon who had hid in a carriage or cab, with his feet; Lord Krishna killed ShakaTAsura, who had been sent by Kamsa with a mission to kill Krishna. Shakata means a cart. Symbolically, it means a corporal body that consists of Lingadeha, Aniruddha dEha and Sthoola Deha. Lord Hari relieves all the three forms of body and hence he is known as Shakatabhanjana.

“AkuTilAtmaka” means one who is not cunning or deceitful.      

430.         ಶ್ರೀಲಕುಮಿವಲ್ಲಭನು ವೈಕುಂ-

                ಠಾಲಯದಿ ಪ್ರಣವ ಪ್ರಕೃತಿ ಕೀ-

                ಲಾಲಜಾಸನಮುಖ್ಯಚೇತನರೊಳಗೆ ನೆಲೆಸಿರ್ದು|

                ಮೂಲಕಾರಣ ಅಂಶನಾಮದಿ

                ಲೀಲೆಗೈವುತ ತೋರಿಕೊಳ್ಳದೆ

                ಪಾಲಿನೊಳು ಘೃತವಿದ್ದ ತೆರದಂತಿಪ್ಪ ತ್ರಿಸ್ಠಳದಿ||18||

                Shreelakumivallabhanu vaikun-

                ThAlayadi praNava prakruti kee-

                lAlajAsanamukhyachEtanaroLage nelesirdu|

                MoolakAraNa amshanAmadi

                leelegaivuta torikoLLade

                pAlinoLu Ghrutavidda teradantippa tristhaLadi||18||

SUMMARY: Husband of Goddess Lakshmi Sri Hari exists in PraNava or paradigm, prakruti or nature, Lotus-seated Lord Brahma and other Chetanas or living beings as the origin and cause, placing in them a part of his prowess, displaying his various mystic acts but without being visible like the ghee exists in milk without giving any clue of its existence to others.

Amsha is one of the forms of Lord Hari. Sri Hari exists in Vaikuntha, Omkara or the Paradigm, Jadaprakruti or solid nature and Lord Brahma and other deities as Amsha. He roams about in his Amsha roopa or form by being an intrinsic part of Vaikuntha, Paradigm, divine nature and all beings. But, he exists as an invisible part of everyone and everything.

“KeelAlajAsana” means Lord Brahma, sitting in the Lotus.  

431.         ಮೂರು ಯುಗದಲಿ ಮೂಲ ರೂಪನು

                ಸೂರಿಗಳ ಸಂತೈಸಿ ದಿತಿಯ ಕು-

                ಮಾರಕರ ಸಂಹರಿಸಿ ಧರ್ಮವನುಳುಹಬೇಕೆಂದು|

                ಕಾರುಣಿಕ ಭೂಮಿಯೊಳು ನಿಜಪರಿ-

                ವಾರಸಹಿತವತರಿಸಿ ಬಹುವಿಧಗಳ         

                ತೋರಿದನು ನರವತ್ ಪ್ರವೃತ್ತಿಯ ಸಮಲಚೇತನಕೆ||19||

                Mooru yugadali mUla rUpanu

                sUrigaLa santaisi ditiya ku-

                mArakara samharisi dharmavanuLuhabEkendu|

                kAruNika bhUmiyoLu nijapari-

                vArasahitavatarisi bahuvidhagaLa

                tOridanu naravat pravruttiya samalachEtanake||19||

SUMMARY: Most kind Sri Hari in his original form incarnated along with his family members to pacify and console the knowledgeable, to kill the demons and to protect the culture and philosophy during the three Yugas. Appeared to all the beings like various, different human beings.

Sri Hari incarnated during Kruta, Treta and Dwapara yugas, along with other deities, who are all his family members. Protection of the righteous, destruction of demons and redemption of theology and spirituality.  

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 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 37 and 38 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 37 ಹಾಗೂ 38ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ತಮರುಣಮಣಿವರ್ಣಂ ದಿವ್ಯದೇಹಾಖ್ಯಗೇಹೇ

ಸ್ನಪಿತಮತಿಪೃಥುಶ್ರದ್ಧಾನದೀಚಿತ್ತವಾರ್ಭಿಃ|

ನನು ಸ ಯಜತಿ ನಿತ್ಯಂ ಹೃತ್ಸರೋಜಾಸನಸ್ಥಂ

ನ ತು ಸಕೃದಿತಿ ಪುಷ್ಪೈರಷ್ಟಭಿರ್ಭಾವಪುಷ್ಪೈಃ||37||

तमरुणमणिवर्णं दिव्यदॆहाख्यगॆहॆ स्नपितमतिपृथुश्रद्धानदीचित्तवार्भिः।

ननु स यजति नित्यं हृत्सरॊजासनस्थं न तु सकृदिति पुष्पैरष्टभिर्भावपुष्पैः॥37॥

TamaruNamaNivarNam divyadEhAkhyagEhE

snapitamatipruthushradDhAnadeechittavArbhihi|

Nanu sa yajati nityam hrutsarOjAsanastham

na tu sakruditi puShairaShtabhirbhAvapuShpaihi||37||

SUMMARY: This does not indicate that Sri Madhwacharyaru was worshipping the Lord with different flowers only once every day. In the sacred temple of his body, was he not worshipping Lord Sri Hari, who was sitting in the lotus of his heart with the brightness of the precious diamond called Padmaraga, getting anointed with the water of the broadest zeal, zest and committed mind of high concentration and with eight types of flowers of sound emotions, always, without any break?

The flowers of emotion refer to worship offered with the combined force of heart and mind. There is no term to explain the word Manas in English and the words like heart and mind do not fully justify the meaning of Manas. The eight flowers of emotions comprise of ‘non-violence, truth, non-stealing, bachelorism (being virgin), non-acceptance of anything from anyone, internal and external purity (purity of heart, mind, action, thought and feelings), satisfaction and submission of everything without any self-imposed desire.

Bhavaprakashike mentions Bhavapushpa as: “AhimsA satyamastEyam brahmacharyAparigrahau shaucham, tuShTihi sarvasamarpaNamityaShTabhAvapuShpANi”|

Further:

AhimsA prathamam puShpam puShpamindriyanigrahaha|

SarvabhUtadayApuShpam kShamApuShpam vishiShyatE||

JnAnapuShpam tapahpuShpam dhyAnapuShpam tu saptamam|

Satyam chaivAShTamam puShpamEbhistuShyati kEshavaha||iti cha||

In his Yogadeepika, Sri NarayanapanditAchAryaru mentions: “Iti bhAvAShTapuShpANi viviktAni vachO(s)ntarE||iti cha

In Bhavaprakashike, there is a mention of a chant with which Sri Bheemasena was worshipping the Lord:

“ArAdhayAmi maNisannibhamAtmabimbam mAyApurE hrudayapankajasanniviShTam|

ShradDhAnadeevimalachittajalAbhiShEkam bhAvAShTapuShpavidhinA HarimarchayAmi||”

                                                            Iti BheemavachanamanUditam tamityAdinA||

ಕೃತಪರಮಸಪರ್ಯಃ ಸಾಂದ್ರಸಚ್ಚಂದನಾಂಭಃ-

ಪರಿಮಲಿತಭುಜೋರೋಮಂಡಲಾಂಸೋ ಮನೀಷೀ|

ಸ್ಥಿತರುಚಿರಮುಖೇಂದುಃ ಸ್ನಿಗ್ಧಕೌಶೇಯವಾಸಾಃ

ಸ ಸುರಮುನಿನರಾಣಾಂ ಚಕ್ಷುಷಾಮುತ್ಸವೋsಭೂತ್||38||

कृतपरमसपर्यः सान्द्रसच्चन्दनाम्भः परिपलितभुजॊरॊमण्डलांसॊ मनीषी।

स्थितरुचिरमुखॆन्दुः स्निग्धकौशॆयवासाः स सुरमुनिनराणां चक्षुषामुत्सवॊsभूत्॥38॥

Krutaparamasaparyaha sAndrasachChandanAmbhaha

paramalitabhujOrOmanDalAmso maneeShee|

Sa suramuninarANAm chakShuShAmutsavO(s)bhUt||38||

SUMMARY: After worshipping Lord Naryana, Sri Madhwacharyaru applied the thick sandalwood paste on the shoulders and the navel; he wore a fragrant, calm and peaceful smile on his face; he was wearing soft loin clothe and was feast to the eyes of deities, Munis and human beings.

Application of sandalwood paste that is left after offering it to the Lord during the worship is adorable and advisable practice.

SaparyA means worship; ruchira means charming and kaushEya means Silk loin clothe.

This stanza also emphasises the fact that the very Darshan or sight of Sri Madhwacharyaru was a feast, holy and sacred thing for even deities.

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