SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 53 and 54 and 55 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 51 ಹಾಗೂ 52ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ದಲಿತೇಂದ್ರನೀಲಮಣಿನೀಲವಿಭ್ರಮಂ

ನವಕುಂದಕುಡ್ಮಲಸಿತದ್ವಿಜಾವಲಿ|

ಸ್ಮಿತಯಾ ನಗೋತ್ತಮಶಿರಃಸುಜಾತಯಾ

ವನಮಾಲಯಾ ಸುರಭಿತಾಶಯಾsನ್ವಿತಂ||53||

दलितॆन्द्रनीलमणिनीलविभ्रमं नवकुन्दकुड्मलसितद्विजावलि।

स्मितया नगॊत्तमशिरःसुजातया वनमालया सुरभिताsन्वितम्॥53॥

DalitEndraneelamaNineelavibhramam navakundakuDmalasitadwijAvali|

SmitayA nagOtamashirahasjAtayA vanamAlayA surabhitAshayA(s)nwitam||53||

SUMMARY: The form/appearance of Lord Krishna/the sky, possesses the brightness the glitter matching the blue glitter of Indraneelamani; His teeth/stars are charming like the just-blossomed Jasmine flowers; and it is also with the wild garland of fragrant celestial flowers that blossom on the great trees like Jatropha multifidi or the coral tree (Parijata) that fill all the directions with their rich aroma.

This stanza applies to both Lord Krishna and the Moon. The word Gagana in Sanskrit means the lotus feet of Lord Vishnu and under the pretext of describing the Lord Vishnu’s Lotus feet, Sri  Narayanapandita- charyaru has described the form or the appearance of Lord Vishnu. Pada or feet means the form or the shape. Therefore the feet of Vishnu should be conceived as the form of Lord Vishnu. Bharata Tatparya Nirnaya mentions: “UttamAnAm swarUpam tu pAdashabdEna BhaNyatE|

Sri Madhwacharyaru exemplified the transcendental figure of Lord Sri Krishna and the Moon lit the entire sky. Therefore, all the adjectives in this stanza apply to both Lord Krishna and the moon.

DwijAha means the teeth of women as well as stars. NagAha means hills as well as trees.

Bhavaprakashika explains:

DwijAha streedantA nakShatrANi cha| NagA girayO vrukShAshcha||               

ಮೃದುಗಾಮಿವಿಮಾನಸಂಪದೋ ರಮಯತ್ಸುಸ್ಮಿತಗೋಪಸುಂದರೀಃ|

ಪರಿತಾಪವಿಹೀನಮುಜ್ಜ್ವಲಂ ಸುತತಂ ಸೂಕ್ಷ್ಮತರಾಂಬರಂ ವರಂ||54||

मृदुगामिविमानसम्पदॊ रमयत्सुस्मितगॊपसुंदरीः।

परितापविहीनमुज्ज्वलं सुततम् सूक्ष्मतरांबरं वरम्॥54॥

MrudugAmivimAnasampadO ramayatsusmitagOpasundareehi|

ParitApaviheenamujjwalam sutatam sUkShmatarAmbaram varam||54||

SUMMARY: The charming face of Sri Krishna makes the slow-walking, unshying, smiling beautiful women of Gokul (Gopasundaris) happy and jubilant; the soft apparel he is wearing does not fade but sparkles, pervades, and is of the highest quality.

MrudugAmivimAnasampadA means Mandagamini or those who walk slowly and who have shed they shyness; the word VimAnasampadA in this word can also be interpreted as the wealth of slow-flying airplanes. Bhavaprakashika says:

MrugAminyO vimAnasampada aasAm mrudugAminyashchaitA vigatamAnasampadhashchEti cha|

GOpaha refers to guardians of heaven as well as guardians of cattle. Bhavaprakashika explains:

GopAha swargapAha pashupAshchaha|

ಗೋಭಿಸ್ತಮಾಂಸ್ಯಪನಯನ್ ಗತಿದಂ ಪ್ರಜಾನಾಮರ್ಥಾಂತರಂ ಭಗವಾನ್ ಪ್ರಕಟೀಚಕಾರ|

ಸಾನಂದಚಿದ್ಗುಣಗಣಂ ಪರಿಪೂರ್ಣಸಂವಿತ್ ಚಂದ್ರಸ್ತು ಶಬ್ದಗುಣಮಿತ್ಯಯಮೇವ ಭೇದಃ||55||

गॊभिस्तमांस्यपनयन् गतिदं प्रजानामर्थान्तरम् भगवान् प्रकटीचकार।

सानंदचिद्गुणगणं परिपूर्णसंवित् चन्द्रस्तु शब्दगुणमित्ययमॆव भॆदः॥55॥

GObhistamAmsyapanayan gatidam prajAnAmarthAnrtaram bhagavAn prakaTeechakAra|

SAnandachidguNagaNam paripUrNasamvit chandrastu shabdaguNamityayamEva bhEdaha||55||

ಇತಿ ಶ್ರೀಮತ್ಕವಿಕುಲತಿಲಕ ಶ್ರೀತ್ರಿವಿಕ್ರಮಪಂಡಿತಾಚಾರ್ಯಸುತ ಶ್ರೀ ನಾರಾಯಣಪಂಡಿತಾಚಾರ್ಯವಿರಚಿತೇ

ಶ್ರೀಮತ್ಸುಮಧ್ವವಿಜಯೇ ಮಹಾಕಾವ್ಯೇ ಆನಂದಾಂಕೇ ಚತುರ್ದಶಃ ಸರ್ಗಃ||

SUMMARY: Most revered Sri Poornaprajna, with his words, elucidated and illuminated that object of Sri Krishna which provides all the virtuous and righteous people with the proper end in the world hereafter (Sadgati), that supreme object of high qualities of Ananda (happiness/bliss) Jnana (Knowledge) and is complete with all qualities; Moon cleared the darkness from the Sky representing the sound, with is rays and this is the only difference between the two.

 At that time, the Moon had brightened the sky with his moonlight and Poornaprajna Sri Madhwaru enlightened the people by explaining the philosophy of Lord Krishna.

Moon lights up the sky alone with his moonlight. But, Sri Madhwacharyaru enlightened the virtuous with his description of Lord Vishnu and his infinite qualities; thus, the work and words of Sri Madhwaru are greater than the Moonlight.

Here is a description of Sri Madhwaru delivering a discourse on Sri Bhagavata.    

इति श्रीमत्कुलतिलक श्रीत्रिविक्रमपण्डिताचार्य सुत श्री नारायणपण्डिताचार्य विरचितॆ

श्रीमत्सुमध्वविजयॆ महाकाव्यॆ आनन्दांकॆ चतुर्दशः सर्गः।

Iti Sreematkavikulatilaka ShreetrivikramapanDitAchAryasuta Shree NArAyaNapaNDitAchAryavirachitE SreematsumaDhwavijayE mahAkAvyE AandAnkE chaturdashaha Sargaha|

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

442.     ಕೋಕನದಸಖನುದಯ ಘೂಕಾ-

            ಲೋಕನಕೆ ಸೊಗಸದಿರೆ ಭಾಸ್ಕರ

            ತಾ ಕಳಂಕನೆ ಈ ಕೃತೀಪತಿ ಜಗನ್ನಾಥನಿರೆ|

            ಸ್ವೀಕರಿಸಿ ಸುಖಬಡಲರಿಯದವಿ-

            ವೇಕಿಗಳು ನಿಂದಿಸಿದರೇನಹು-

            ದೀ ಕವಿತ್ವವ ಕೇಳಿ ಸುಖಬಡದಿಹರೆ ಕೋವಿದರು||30||

            KOkanadasakhanudaya GhUkA-

            lOkanake sogasadire bhAskara

            tA kaLankane yee kruteepati jagannAthanire|

            sweekarisi sukhabaDalariyadavi-

            vEkigalu nindisidarEnahu-

            dee kavitwava kELi sukhabaDadihari kOvidaru||30||

SUMMARY: Dawn of Sun in the eastern horizon is not liked by the owl. Does it mean to taint the Sun? In the same way, Lord Sri Jagannatha is the owner of this work. What would happen if some insensible persons do not realise this truth and receive this work gleefully, but abuse it? Will not the knowledgeable be happy after listening this composition?

Sun’s rise makes the Lotus and other things of nature happy and pleasurable. But for beings like owl, Sun rise is unpleasant. In the same way, some people may not like this Harikathamritasara and may go to the extent of despising it. But, such acts do not downgrade or put a black spot on the value of this great work.

Kokanada means the red lotus and “Kokanadasakha” refers to the Sun, a fried of red lotus. Ghooka means owl.  

443.     ಚೇತನಾಚೇತನಗಳಲಿ ಗುರು-

            ಮಾತರಿಶ್ವಾಂತರ್ಗತ ಜಗ-

            ನ್ನಾಥವಿಠಲ ನಿರಂತರದಿ ವ್ಯಾಪಿಸಿ ತಿಳಿಸಿಕೊಳದೆ|

            ಕಾತರವ ಪುಟ್ಟಿಸಿ ವಿಷಯದಲಿ

            ಯಾತುಧಾನರ ಮೋಹಿಸುವ ನಿ-

            ರ್ಭೀತ ನಿತ್ಯಾನಂದಮಯ ನಿರ್ದೋಷ ನಿರವದ್ಯ||31||

            ChEtanAchEtanagaLali guru-

            mAtarishwAntargata jaga-

            nnAthaviThala nirantaradi vyApisi tiLisikoLade|

            kAtarava puTTisi viShayadali

            yAtudhAnara mOhisuva ni-

            rbheeta ityAnandamaya nirdOSha niravadya||31||

SUMMARY: Sri Jagannathavithala, the eternally inherent Lord inside the Master of the Universe Sri Vayu, exists in all the animate and inanimate beigns without physically appearing, is occupying the universe. Creating zest and eagerness in demons, he lures them. He is undeterred and complete with eternal bliss, blemishless and indestructible.

Present within Lord Vayu, Lord Hari lives in all animate and inanimate beings in the entire universe but he does not reveal himself physically for anyone. He will never reveal himself for demons and lures them to be passionate, obsessed. Therefore, undeserving can never realise Him.

ParA pUrvEShAm sakhyA vruNakti vitarturANO aparEbhirEti|

AnAnubhUteeravadhUnvAnaha pUrveerindraha sharadastartareeti|| Rigveda 6/47/17)

It is not the fear that is preventing Sri Hari from appearing in person. He is eternally unfearing. These beings are not eligible to see him. He is “Nirdosha” or blemishless. “Niravadya” means he does not discriminate between beings. This conception is derived from the expression in Shruti “NiraviShTO Niravadyaha”.

“Matarishwan” refers to Lord Vayu.  

CHAPTER 14 – JEEVANAPRAKRIYA SANDHI concludes.

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 SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 51 and 52 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 51 ಹಾಗೂ 52ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ವಿಧುರಯಮಕಲಂಕಃ ಸ್ಯಾದ್ಯದಿ ಸ್ಯಾದವಶ್ಯಂ

ನನು ನಿಜಸಹಜಾಯಾಃ ಸುಂದರಾಸ್ಯೇಂದುಕಲ್ಪಃ|

ಇತಿ ಸುರಲಲನಾಭಿರ್ಲಾಲಿತಃ ಖೇಚರೀಭಿಃ

ಸಮಧಿಕಮಧುರಿಮ್ಣಾಪೂರ್ಣಚಂದ್ರಸ್ತದೋದೈತ್||51||

विधुरयमकलन्कः स्याद्यदि स्यादवश्यं ननु निजसहजायाः सुन्दरास्यॆन्दुकल्पः।

इति सुरललनाभिर्लालितः खॆचरीभिः समधिकमधुरिम्णापूर्णचन्द्रस्तदॊदैत्॥51॥

Vidhurayamakalankaha syAdyadi syAdavashyam

Nanu nijasahajAyAha sundarAsyEndukalpaha|

Iti suralalanAbhirlAlitaha khEchareebhihi

samadhikamadhurimNApUrNachandrastadOdait||51||

SUMMARY: The transcendental goddesses, who were roaming about in the space, were praising the Full moon by saying “if this moon were not to have the darks spots, he would have definitely been on a par with the face of his most beautiful sister Mahalakshmi”; the full moon, who was being adored in that manner by the goddesses appeared in the sky by that time.

This is a description of the night that set in after the sunset. Description of full moon is one of the features of a Mahakavya without which a work cannot be rated as “Mahakavya”.

KhEchareebhihi means goddesses. Vidhu means the Moon.                 

ಇನವಿರಹಮಸಹ್ಯಂ ಪ್ರಾಪ್ಯ ಸಚಕ್ರೈ-

ಶ್ಚಿರಮಿಹ ಪರಿತಪ್ತಂ ಪೂರ್ವತಪ್ತೈಃ ಸುತುಷ್ಟಂ|

ಮೃದುಕುಮುದಚಕೋರೈಃ ಪಾದಸಂಗೇನ ರಾಜ್ಞಃ

ಕಮಪಿ ಸಕಲಹೃದ್ಯಂ ಕಲ್ಪಯೇನ್ನೈವ ದೈವಂ||52||

इनविरहमसह्यं प्राप्य सचक्रैश्चिरमिह परितप्तं पूर्वतप्तैः सुतुष्टम्।

मृदुकुमुदचकॊरैः पादसन्गॆन राज्ञः कमपि सकलहृद्यं कल्पयॆन्नैव दैवम्॥52॥

Inavirahamasahyam prApya sachakraishchiramiha paritaptam pUrvataptaihi sutuShTam|

MrudukumudachakOraihi pAdasangEna rAjnaha kamapi sakalahrudyam kalpayEnnaiva daivam||52||

SUMMARY: The ruddy goose (Bird Chakravaka) and the Lotus, which became very nostalgic in the night due to the departure of Sun and suffered from great pain with their contact with the Moon; the soft, white water lily and various birds such as Chakora were happy with the appearance of Moon in the sky. Has the Alimighty not created anything that is pleasant to all beings?

It is an established fact that Lotus flowers blossom as soon as the Sun rises; similarly, the ruddy goose loves the dawn. But, the Chakora and other species of birds and the white water lily dislike Sun. In other words, the Chakora and other bird species as well as the white water lily love Moon and Moonlight. It is sarcastically stated that the Lord does not seem to create something that is loved or is pleasant to all beings. Even Sun and Moon have certain boundaries which they cannot forego. There are limitations for everyone, including Lord Brahma, Indra and so on, not to speak of human beings.

This stanza also symbolically mentions that except Sri Hari, no other being, including gods, goddesses and deities, is complete in all respects. Everything and everyone will have some defect/demerit or the other.

Demons like Duryodhana hate even that Almighty, who is omnipotent, omnipresent and omniscient.

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

440.     ರಸವಿಶೇಷದೊಳತಿವಿಮಲ ಸಿತ-

            ವಸನ ತೋಯಿಸಿ ಅಗ್ನಿಯೊಳಗಿಡೆ

            ಪಸರಿಸುವುದು ಪ್ರಕಾಶ ನಸುಗುಂದದಲೆ ಸರ್ವತ್ರ|

            ತ್ರಿಶಿರದೂಷಣವೈರಿ ಭಕ್ತಿ ಸು-

            ರಸದಿ ತೋಯ್ದ ಮಹಾತ್ಮರನ ಬಾ-

            ಧಿಸವು ಭವದೊಳಗಿರ್ದರೆಯು ಸರಿ ದುರಿತರಾಶಿಗಳು||28||

            RasavishEShadoLativimala sita-

            Vasana tOyisi agniyoLagiDe

            Pasarisuvudu prakAsha nasugundadale sarvatra|

            trishiradUShaNavairi bhakti su-

            rasadi tOyda mahAtmarana bA-

            dhisavu bhavadoLagirdareyu sari duritarAshigaLu||28||

SUMMARY: If a pure/white cloth is soaked and lit up, the light does not dip and spreads around. Great men who soak themselves in devotion will not be affected by the heaps of difficulties even if they are are floating in the ocean of family/worldly life, with the grace of the enemy of Trishiras and Dushana, Lord Sri Hari.

If a cloth is soaked in a particular type of oil and lit, the light it emits will be very bright and it spreads around, though the cloth does not fade. Similarly, the righteous and virtuous family persons soaked in the nectar of devotion do not get affected by the heaps of difficulties and troubles.

“Trishiradushanavairi” refers to Srirama, who killed Khara, Trishiras and Dushana in Dandakaranya. There was another Trishiras, who was a son of Ravana and he was killed by Hanumantha. Hence, Trishiras referred in this stanza refers to the demon, who was living in Dandakaranya, with his other two brothers Khara and Dushana.

441.     ವಾರಿನಿಧಿಯೊಳಗಖಿಳನದಿಗಳು

            ಬೇರೆ ಬೇರೆ ನಿರಂತರದಲಿ ವಿ-

            ಹಾರಗೈವುತ ಪರಮಮೋದದಲಿಪ್ಪ ತೆರದಂತೆ|

            ಮೂರು ಗುಣಗಳ ಮಾನಿ ಎನಿಸುವಂತಹ        

            ಶ್ರೀರಮಾರೂಪಗಳು ಹರಿಯಲಿ

            ತೋರುತಿಪ್ಪವು ಸರ್ವಕಾಲದಿ ಸಮರಹಿತವೆನಿಸಿ||29||

            VArinidhiyoLagakhiLanadigaLu

            bEre bEre nirantaradali vi-

            hAragaivuta paramamOdadalippa teradante|

            MUru guNagaLa mAni mAni yenisuvantaha

            ShreeramArUpagaLu hariyali

            tOrutippavu sarvakAladi samarahitavenisi||29||

SUMMARY: Like all the rivers exist separately in a sea and roam about happily, the different forms of Trigunamani Mahalakshmi exist always in Sri Hari, separately and appear separately.

The Upanishats clearly state that even after joing the sea, the individuality of each river is not lost. All the rivers that join sea exist separately within the sea, flow and enjoy with all the freedom. This fact has been proved correct through scientific research. Similarly, Mahalakshmi serves Lord Hari in different forms, which no other deity can do.

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