(Sri #Jagannathadasa virachita)

SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

220. ಹೃದಯದೊಳಗಿಹದಷ್ಟದಳಕಮ-

ಲದರೊಳಗೆ ಪ್ರಾದೇಶನಾಮಕ

ಉದಿತಭಾಸ್ಕರನಂತೆ ತೋರ್ಪನು ಬಿಂಬನೆಂದೆನಿಸಿ|

ಪದುಮ ಚಕ್ರ ಸುಶಂಖ ಸುಗದಾಂ-

ಗದ ಕಟಕ ಮುಕುಟಾಂಗುಲೀಯಕ-

ಪದಕ ಕೌಸ್ತುಭ ಹಾರ ಗ್ರೈವೇಯಾದಿಭೂಷಿತನು||6||

HrudayadoLagihadaShTadaLakama-

ladaroLage prAdEshanAmaka

uditaBhAskaranante tOrpanu bimbanendenisi|

Paduma chakra sushanKha sugadAn-

Gada kaTaka mukuTAnguleeyaka-

Padaka kaustuBha hAra graivEyAdiBhUShitanu||6||

SUMMARY: There is a Lotus of eight petals (AshTadaLa) in the heart. In that Lotus, Sri Hari manifests under the name of PrAdEsha and with a complexion reminiscent of the morning twilight, he appears in the form of reflection. He is adorned with Lotus, Disc, Conch, Mace, Bracelet, Crown, Ring, Pendant, Kaustubha, Garland Necklace and other ornaments.

KaTaka means Bracelet and KanThABharaNa means necklace.

Description of the form of Sri Hari in the Lotus in the heart in BruhadBhAShya:

HrudayE sarvatO vyApee prAdEshaha PuruShOttamaha|

JeevAnAm sThAnamuddiShTaha sarvadaiva sanAtanaha|

HrutkarNikAmUlagataha sO(s)nguShThAgrapramANataha|

MUlEsha iti nAmAsmin sarvE jeevAha pratiShThitAha|

AnguShThamAtrE puruShE karNikAgrasThitE Harau|

Pravishanti suShuptau tu prabuDhyantE tatastaThA|

SO(s)yam trirUpO BhagavAn hrudayAKhyaha prakeertitaha iti cha||

ಹೃದಯೇ ಸರ್ವಶೋ ವ್ಯಾಪೀ ಪ್ರಾದೇಶಃ ಪುರುಷೋತ್ತಮಃ|

ಜೀವಾನಾಂ ಸ್ಥಾನಮುದ್ದಿಷ್ಟಃ ಸರ್ವದೈವ ಸನಾತನಃ|

ಹೃತ್ಕರ್ಣಿಕಾಮೂಲಗತಃ ಸೋs೦ಗುಷ್ಠಾಗ್ರಪ್ರಮಾಣತಃ|

ಮೂಲೇಶ ಇತಿ ನಾಮಾಸ್ಮಿನ್ ಸರ್ವೇ ಜೀವಾಃ ಪ್ರತಿಷ್ಠಿತಾಃ|

ಅಂಗುಷ್ಠಮಾತ್ರೇ ಪುರುಷೇ ಕರ್ಣಿಕಾಗ್ರಸ್ಥಿತೇ ಹರೌ|

ಪ್ರವಿಶಂತಿ ಸುಷುಪ್ತೌ ತು ಪ್ರಬುಧ್ಯಂತೇ ತತಸ್ತಥಾ|

ಸೋsಯಂ ತ್ರಿರೂಪೋ ಭಗವಾನ್ ಹೃದಯಾಖ್ಯಃ ಪ್ರಕೀರ್ತಿತಃ ಇತಿ ಚ||

हृदयॆ सर्वशॊ व्यापी प्रादॆशः पुरुषॊत्तमः।

जीवानां स्थानमुद्दिष्टः सर्वदैव सनातनः।

मूलॆश इति नामास्मिन् सर्वॆ जीवाः प्रतिष्ठिताः।

अन्गुष्ठमात्रॆ पुरुषॆ कर्णिकाग्रस्थितॆ हरौ।

प्रविशंति सुषुप्तौ तु प्रबुध्यंतॆ ततस्तथा।

सॊsयं त्रिरूपॊ भगवान् हृयाख्यः प्रकीर्तितः इति च॥

Similar descriptions are given in Tantrasarasangraha, Bhagavata and Shruti.

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Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

ManyantE shoonyamEvAnyE tattwamAgamavairiNaha|

MatA mAdhyamikAstE(s)pi vyaktAshChannA iti dwayE||24||

ಮನ್ಯಂತೇ ಶೂನ್ಯಮೇವಾನ್ಯೇ ತತ್ತ್ವಮಾಗಮವೈರಿಣಃ|

ಮತಾ ಮಾಧ್ಯಮಿಕಾಸ್ತೇsಪಿ ವ್ಯಕ್ತಾಶ್ಛನ್ನಾ ಇತಿ ದ್ವಯೇ||24||

मन्यन्तॆ शॊन्यमॆवान्यॆ तत्त्वमागमवैरिणः।

मता माध्यमिकास्तॆsपि व्यक्ताश्छन्ना इति द्वयॆ॥24॥  

SUMMARY: A few of those who opposed Agama feel that opaque or blank alone is the principle. Those Buddhists, who are middle path treaders, are of two types namely perfect blank-believers Shoonyavadis and prachchannashoonyavadis (perverted blank-believers).

There is not much difference between blank-believers and Mayavadis. This stanza deals with different subcastes of Buddhism.    

 

Shoonyam brahmAhwayEnAhuhu swAmshcha vEdAntinO(s)bhyaduhu|

AtattwAvEdakam vEdam vadantashcharamE khalAha||25||

ಶೂನ್ಯಂ ಬ್ರಹ್ಮಾಹ್ವಯೇನಾಹುಃ ಸ್ವಾಂಶ್ಚವೇದಾಂತಿನೋsಭ್ಯಧುಃ|

ಅತತ್ತ್ವಾವೇದಕಂ ವೇದಂ ವದಂತಶ್ಚರಮೇ ಖಲಾಃ||25||  

शून्यं ब्रह्माह्वयॆनाहुः स्वाम्स्चवॆदान्तिनॊsभ्यधुः।

अतत्त्वावॆदकं वॆदं वदन्तश्चरमॆखलाः॥25॥

SUMMARY: The Prachchanna Budhists are second type of Khalas, who argue that Vedas are non-principles; they call zero as Brahma and claim themselves as philosophers.

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oepodSsnrJ015a7m1 11ma4hn98ll9210y8 lf6ral6lfh3ti: fu33a23g  · 

ಭಾರತದ ಕೊನೆಯ ಗ್ರಾಮ ಯಾವುದು? ಅದರ ವಿಶೇಷತೆಯೇನು?

"ಭಾರತದ ಕೊನೆಯ ಗ್ರಾಮ ಯಾವುದು" ಅನ್ನುವುದಕ್ಕಿಂತ "ಭಾರತದ ಕೊನೆಯ ಗ್ರಾಮಗಳು ಯಾವವು" ಅನ್ನುವುದು ಸೂಕ್ತವೇನೋ ಅನಿಸುತ್ತದೆ ನನಗೆ.

ಯಾಕೆಂದರೆ,

ಭಾರತದ ಸುತ್ತಲೂ ಬೇರೆ ದೇಶದೊಂದಿಗಿನ ಗಡಿಯಲ್ಲಿ ಇರುವ ಎಲ್ಲ ಗ್ರಾಮಗಳೂ ಭಾರತದ ಕೊನೆಯ ಗ್ರಾಮಗಳೇ ಆಗುತ್ತವೆ.

ಆದರೆ,

• ಅಧಿಕೃತವಾಗಿ ನಾವು ಘೋಷಣೆ ಮಾಡಿದ ಗ್ರಾಮ ಎಂದರೆ ಮಾನಾ.

• ಇದು, ದೇವಭೂಮಿ, ಭೂಮಿಯ ಮೇಲಿನ ಸ್ವರ್ಗ ಎನಿಸಿಕೊಂಡಿರುವ ಉತ್ತರಾಖಂಡದ ಚಾಮೋಲಿ ಜಿಲ್ಲೆಯಲ್ಲಿದೆ.

ಭಾರತ ಮತ್ತು ಟಿಬೆಟ್ ಗಡಿಯಲ್ಲಿರುವ ಮಾನಾ ಭಾರತದ ಕೊನೆಯ ಗ್ರಾಮ ಎನಿಸಿಕೊಂಡಿದೆ.

ಏನಿದರ ವಿಶೇಷತೆ?

• ಸಮುದ್ರ ಮಟ್ಟದಿಂದ ಸುಮಾರು 10500 ಅಡಿಗಳ ಎತ್ತರದಲ್ಲಿ ಪವಿತ್ರವಾದ ಸರಸ್ವತಿ ನದಿಯ ದಡದಲ್ಲಿ ಇರುವುದು ಇದರ ವಿಶೇಷ.

• ಅದಕ್ಕಿಂತ ಹೆಚ್ಚಾಗಿ, ಅತ್ಯಂತ ಪ್ರಸಿದ್ಧ ಯಾತ್ರಾ ಸ್ಥಳ ಬದರಿನಾಥ ದೇವಾಲಯದಿಂದ ಇದು ಕೇವಲ ಐದು ಕಿ.ಮಿ ದೂರದಲ್ಲಿದೆ.

• ಇನ್ನು, ಈ ಪ್ರದೇಶವು ದೇಶದ ಪ್ರಸಿದ್ಧ ಟ್ರೆಕ್ಕಿಂಗ್ ಪ್ರದೇಶಗಳಲ್ಲಿ ಒಂದು.

• ಪಾಂಡವರು ಸ್ವರ್ಗಕ್ಕೆ ಹೋಗುವಾಗ ಇದೇ ಗ್ರಾಮದ ಮೂಲಕ ಪ್ರಯಾಣಿಸಿದ್ದರು ಎನ್ನುವ ಐತಿಹ್ಯ ಇದೆ.

• ಹಾಗೆ ಹೋಗುವಾಗ ಸರಸ್ವತಿ ನದಿಗೆ ಅಡ್ಡವಾಗಿ ಕಟ್ಟಿದ ಸೇತುವೆ ಇಂದಿಗೂ ಇದೆ. ಅದನ್ನ ಭೀಮ ಸೇತು ಅನ್ನುತ್ತಾರೆ.

ಮಾನಾದ ಸುತ್ತಲೂ ಪೌರಾಣಿಕ ಮತ್ತು ಧಾರ್ಮಿಕ ಸ್ಥಳಗಳು ಕೂಡಾ ಇವೆ.

ಅವುಗಳಲ್ಲಿ ಕೆಲವು.

ನೀಲಕಾಂತ ಶಿಖರ.

• ಅತ್ಯಂತ ಸುಂದರವಾದ ಹಿಮಾಚ್ಛಾದಿತ ಶಿಖರ. ಪರ್ವತಾರೋಹಣ ಮಾಡುವವರನ್ನ ಕೈಬೀಸಿ ಕರೆಯುತ್ತದೆ.

ತಪ್ತ ಕುಂಡ.

• ವರ್ಷಪೂರ್ತಿ ನೈಸರ್ಗಿಕವಾಗಿ ಇದರಲ್ಲಿ ಬಿಸಿನೀರು ಬರುತ್ತಿರುತ್ತದೆ. ಈ ಕುಂಡದ ಸ್ನಾನ ಎಲ್ಲಾ ಚರ್ಮರೋಗಗಳನ್ನ ವಾಸಿ ಮಾಡುತ್ತದೆ ಅನ್ನುವುದು ನಂಬಿಕೆ.

ವ್ಯಾಸ ಗುಹೆ.

• ಮಹಾಭಾರತದ ಕರ್ತೃ ವ್ಯಾಸ ಋಷಿಗಳು ಈ ಗುಹೆಯಲ್ಲಿ ವಾಸಿಸುತ್ತಿದ್ದರು ಅನ್ನುವುದು ಪ್ರತೀತಿ.

ಚರಣ ಪಾದುಕಾ.

• ವಿಷ್ಣುವಿನ ಪಾದದ ಗುರುತು ಇರುವ ಸುಂದರವಾದ ಕಲ್ಲಿನ ಬೆಟ್ಟ.

ಇದನ್ನ ಬಿಟ್ಟರೆ, ಸುಂದರವಾದ ಜಲಪಾತಗಳು ಇಲ್ಲಿನ ವಿಶೇಷ.

• ಭಾರದತ ಕೊನೆಯ ಟೀ ಸ್ಟಾಲ್, ಕೊನೆಯ ಗ್ರಾಮದ ಊಟ, ಲಾಸ್ಟ್ ವಿಲೇಜ್ ಪ್ರಾಡಕ್ಟ್ , ಇನ್ನೂ ಬೇರೆ ಬೇರೆ ಕೂಗುಗಳೊಂದಿಗೆ ವ್ಯಾಪಾರ ಮಾಡುತ್ತ ತಮ್ಮ ಬದುಕನ್ನ ರೂಪಿಸಿಕೊಂಡಿರುವ ಅಂಗಡಿಕಾರರು ಕೂಡಾ ಇಲ್ಲಿನ ವಿಶೇಷವೇ.

ಇದು ಭಾರತದ ಅಧಿಕೃತ ಕೊನೆಯ ಗ್ರಾಮ ಮಾನಾ.

ಹಾಗೆಯೇ, ದೇಶದ ಗಡಿಯುದ್ದಕ್ಕೂ ಇರುವ ಇನ್ನೂ ಕೆಲವು ಕೊನೆಯ ಊರು ಮತ್ತು ಪಟ್ಟಣಗಳನ್ನು ನೋಡೋಣ ‌

ಅವು ಅಧಿಕೃತ ಅಲ್ಲದಿದ್ದರೂ ಕೊನೆಯ ಊರಂತೂ ನಿಜ ಅಲ್ಲವೆ?

ಚಿತ್ಕುಲ್.

• ಹಿಮಾಚಲ ಪ್ರದೇಶದ ಕಿನ್ನೌರ್ ಜಿಲ್ಲೆಯ ಇದು ಟಿಬೆಟ್ (Old Tibet) ಗಡಿಯಲ್ಲಿರುವ ಭಾರತದ ಕೊನೆಯ ಗ್ರಾಮ.

ಮೋರ್ಹೆ.

• ಮಣಿಪುರದಲ್ಲಿರುವ ಇದು ಮೈನ್ಮಾರ್ ಗಡಿಯಲ್ಲಿರುವ ಭಾರತದ ಕೊನೆಯ ಪಟ್ಟಣ. ಮೈನ್ಮಾರ್ ನೊಂದಿಗಿನ ವ್ಯಾಪಾರ ವಹಿವಾಟಿನ ರಸ್ತೆಯಲ್ಲಿರುವ ಇದು ವಾಣಿಜ್ಯ ಕೇಂದ್ರ.

ಧನುಷ್ಕೋಟಿ (ಧನುಷ್ಕೋಡಿ).

• ತಮಿಳುನಾಡಿನಲ್ಲಿರುವ ಇದು ಶ್ರೀಲಂಕಾ ಗಡಿಯಲ್ಲಿರುವ ಭಾರತದ ಕೊನೆಯ ಪಟ್ಟಣ.

• ರಾಮಸೇತುವಿನಂತಹ ಪೌರಾಣಿಕ ಹಿನ್ನೆಲೆ ಇರುವ ಈ ಪುಟ್ಟ ಪಟ್ಟಣವು ದಶಕಗಳ ಹಿಂದೆ ಸಂಭವಿಸಿದ ಭೀಕರ ಚಂಡಮಾರುತಕ್ಕೆ ಸರ್ವನಾಶ ಆಯಿತು. ಅಂದಿನಿಂದ ಅಲ್ಲಿ ಜನವಸತಿ ಇಲ್ಲದೆ ದೇಶದ ಒಂದು ಭಯಾನಕ ಗ್ರಾಮ ಎನ್ನುವ ಹಣೆಪಟ್ಟಿ ಬರೆದುಕೊಂಡಿತು. ದೆವ್ವಗಳ ಬೀಡಾಯಿತು.

• ಈಗ ಈ ಪಟ್ಟಣದ ಪುನರ್ನಿರ್ಮಾಣ ಆಗುತ್ತಿದೆ.

ಝುಲಾಘಾಟ್.

• ಭಾರತ ಮತ್ತು ನೇಪಾಳದ ಗಡಿಯಲ್ಲಿರುವ ಈ ಪಟ್ಟಣವು ಉತ್ತರಾಖಂಡದ ಪಿಥೋರ್ ಘರ್ ಜಿಲ್ಲೆಯಲ್ಲಿರುವ ನೇಪಾಳ ಗಡಿಯಲ್ಲಿರುವ ಭಾರತದ ಕೊನೆಯ ಗ್ರಾಮ.

• ಭಾರತದ ಝುಲಾಘಾಟ್ ಮತ್ತು ನೇಪಾಳದ ಜುಲಾಘಾಟ್ ಪಟ್ಟಣಗಳನ್ನು ಕಾಳಿ ನದಿಗೆ ಅಡ್ಡವಾಗಿ ಕಟ್ಟಿರುವ ತೂಗು ಸೇತುವೆ ಸಂಪರ್ಕಿಸುತ್ತದೆ.

ತುರ್ತುಕ್.

• ಲಢಾಕ್ ನಲ್ಲಿರುವ ಇದು ಪಾಕಿಸ್ತಾನ ಗಡಿಯಲ್ಲಿರುವ ಭಾರತದ ಕೊನೆಯ ಗ್ರಾಮ.

• ಎಲೆಕ್ಟ್ರಿಕ್ ಪವರ್ ಮತ್ತು ಮೊಬೈಲ್ ನೆಟ್ವರ್ಕ್ ಗಳು ಇಲ್ಲದ ಈ ಗ್ರಾಮವು ಲಡಾಕ್ ನ ಪರಿಸರದ ಸುಂದರ ಗ್ರಾಮ.

ಜೈಗಾನ್.

• ಭಾರತ ಮತ್ತು ಭೂತಾನ್ ಗಡಿಯಲ್ಲಿನ ಈ ಗ್ರಾಮವು ಪಶ್ಚಿಮ ಬಂಗಾಳ ರಾಜ್ಯದಲ್ಲಿದೆ.

• ಚಹಾ ತೋಟದ ಘಮವನ್ನ ಹೊಂದಿದ ಈ ಕಣಿವೆ ಪಟ್ಟಣವು ಸಾಂಸ್ಕೃತಿಕವಾಗಿ ಸಂಪದ್ಭರಿತವಾಗಿದೆ.

• ಭಾರತ ಮತ್ತು ಭೂತಾನ್ ದೇಶಗಳನ್ನ ಬೇರ್ಪಡಿಸಲು ಇಲ್ಲಿ ಒಂದು ಗೇಟನ್ನು ಮಾತ್ರ ಹಾಕಲಾಗಿದೆ.

ಇವು ಭಾರತದ ಕೊನೆಯ ಊರುಗಳು.

ಚಿತ್ರಗಳು :- ಗೂಗಲ್ ನಿಂದ.

ವಿವರಗಳು :- ಓದಿದ್ದು ಮತ್ತು ಕೇಳಿದ್ದು.

ಪ್ರಶ್ನೆಯನ್ನು ಕೇಳಿದ Sudhindra Prasad S (ಸುಧೀಂದ್ರ ಪ್ರಸಾದ್ ಎಸ್) Sudhindra Prasad S (ಸುಧೀಂದ್ರ ಪ್ರಸಾದ್ ಎಸ್) Sudhindra Prasad S (ಸುಧೀಂದ್ರ ಪ್ರಸಾದ್ ಎಸ್) ಅವರಿಗೆ ಧನ್ಯವಾದಗಳು.

 SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 49 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 49ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (56)

ಪ್ರಾಜ್ಞೋ ರಾಜ್ಞಾಂ ತ್ರಿದಿವಪದವೀಂ ಕೌರವಂ ಕ್ಷೇತ್ರಮಾಪ್ತಃ

ಸಸ್ಮಾರಾಥ ಸ್ವವಿಹೃತಿಪತದ್ಧಸ್ತಿಯುದ್ಧೋತ್ಸವಾನಾಮ್|

ಸತ್ಯಾತ್ಮಾದ್ಯೈರಿಹ ಪರಿವೃತೋ ಭಾವಿಮಾರೀಚದೃಗ್ಭಿರ್ವಿಸ್ಮೇರೈಃ

ಸ್ವೈರ್ನಿಜನೃಪತನೂಹೇತಿದೃಷ್ಟ್ಯಾsತಿತುಷ್ಟೈಃ||49||

PrAjnO rAjnAm tridivapadaveem kauravam kShEtramAptaha

sasmArATha swavihrutipatadDhastiyudDhOtsavAnAm|

SatyAtmAdyairiha parivrutO BhAvimAreechadrugBhirvismEraihi

swairnijanrupatanUhEtidruShTyA(s)tituShTaihi||49||

प्राग्नॊ राग्नां त्रिदिवपदवीं कौरवं क्षॆत्रमाप्तः सस्माराथ स्वविहृतिपतद्धस्तियुद्धॊत्सवानाम्।

सतुआत्माद्यैरिह परिवृतॊ भाविमारीचदृग्भिर्विस्मॆरैः स्वैर्निजनृपतनूहॆतिदृष्ट्याsतितुष्टैः॥४९॥

SUMMARY: Later, Sri Madhwacharyaru went to Kurukshetra, which is popularly believed to be the path for heavens for kings. There, he was astonished to see prospective Mareecha and also the mace he (Sri Madhwaru) was carrying during his incarnation as Bheemasena. He was very much happy after seeing that mace and remembered, along with Satyatirtha and other disciples, the exciting moments of the war in which several tuskers were dying.

This happens to be one such occasion when Sri Madhwacharyaru remembered his previous incarnations as Hanumantha and Bheemasena. This stanza also provides evidence to the popular notion that Sri Madhwaru was one of the three incarnations of Lord Vayu.

It is mentioned in Bhavaprakashike that Sri Madhwaru saw a fake saint, who was caliming that he was doing deep penance. Sri Madhwaru introduced that fake saint to his disciples and told them that the fake saint would be born as Mareecha in the next epoch (Kalpa).

Tapaswivat sThitam DAmBham jnAtvA MAreechamaBhyaDhAt|

MaDhwaha pareekShayA chainam tE ViShNudwEShiNam viduhu||

तपस्विवत् स्थितं डाम्भं ग्नात्वा मारीचमभ्यधात्।

मध्वः परीक्षया चैनं तॆ विष्णुद्वॆषिणं विभुः॥

The disciples were thrilled by realizing the depth of knowledge of Sri Madhwaru about past, present and future (Trikala Jnana). Later, the disciples appealed to Sri Madhwaru to show the mace he had used during his Bheema incarnation. Sri Madhwaru showed a place to the disciples and asked them to dig there. Later, the disciples were bewildered to see a huge mace there.

Scholars are of the view that the mace shown by Sri Madhwaru to his disciples need not be likened to the mace Bheemasena had used during his fight against Duryodhana since the real mace of Bheemasena is unbreachable, unimaginable and inaccessible. The mace shown by Sri Madhwaru might have been one of the maces Bheemasena had used momentarily. The Mace Bheemasena used during his fight with Jarasandha was the one Jarasandha had provided him with.

Another surprising fact revealed by Sri Madhwaru at that time has been mentioned in one of the versions of Bhavaprakashike (This has been mentioned in translation of Sri Sumadhwavijaya into Kannada by Dr. Sri Vyasanakere Prabhanjanacharyaru, page 375-376).

YauDhO(s)tra rAjA(s)hamiteeritO gurum

tavAyuDham kwEti jagAda satyavAk|

KhAtE(s)munOktE kutalE mahAgadAm

druShTwA(ss)ptavAcham shradaDhurgurum hi tE||

यौधॊsत्र राजाsहमितीरितॊ गुरुं तवायुधं क्वॆति जगाद सत्यवाक्।

खातॆsमुनॊक्तॆ कुतलॆ महागदां दृष्वाssप्रवाचं श्रदधुर्गुरुं हि तॆ॥

Sri Madhwacharyaru told Sri Satyatirtharu: “You were also a king then and had participated in the war”. Sri Madhwaru also showed to Sri Satyatirtharu a weapon the latter had used in the war.

YauDhO(s)tra rAjA twamiteeritO gurum

mamAyuDham kwEti jagAda satyavAk|

KhAtE(s)munOktE kutalE mahAgadAm

druShTwA(ss)ptavAcham shradaDhurgurum hi tE||

यौधॊsत्र राजा त्वमितीरितॊ गुरुं ममायुधं क्वॆति जगाद सत्यवाक्।

खातॆsमुनॊक्तॆ कुतलॆ महागदां दृष्ट्वाssप्तवाचं श्रदधुर्गुरुं हि तॆ॥

This stanza also amply proves that Sri Madhwaru had complete memory of his previous incarnations, the knowledge of the forms of people around him, affection towards his disciples and several other mysterious qualities. The excavation he did through his disciples is perhaps an unparalleled gift to the modern community. He was an accomplished scholar of all Shastras.

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 SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA”

INTRODUCTION II  

            Sri Vadirajaru had achieved great mystic powers through incessant penance, meditation and strict obeisance. Sri Krishnadevaraya (1509-1529) and later Achyutaraya (1530-1542), who ascended the prestigious throne of Vijayanagar empire were highly devoted followers of Sri Vadirajaru.  Arasappanayaka, who was the vassal ruler of Soda, was highly obedient to Sri Vadirajaru. The then scholars and distinguished intelligentsia had showered titles such as Prasangabharanateertha, Shad-darshanashanmukha, Sarvajnakalpa, Kavikulathilaka and so on.

            Sri Vadirajaru altered the tenure of Paryaya system of offering Puja by each of the eight Mutts to Lord Krishna in Udupi from the erstwhile term of two months to two years. His disciple Sri Vedavedyatirtharu had attained premature old age. Although Sri Vadirajaru had to perform the puja as part of the Paryaya, he was so humble that he allowed his disciple to render the service to Lord Krishna. However, he utilised that Paryaya period for creating the temple of Sri Trivikramaraya and divine pond Dhavalaganga at Sonda.

            Presently, Sri Raghavendra Swamy of Mantralaya and his Brindavan there, which he entered live, is a household name for several reasons. Sri Raghavendra Swamy had displayed several acts of instant magic with his Saatwik power which he attained through sheer meditation, devotion and sane reasoning. These acts were necessitated by the fact that there were several atheists who challenged him and the existence of God and he had to silence them. Such acts of Mystic power or magical power and instances that are generally branded as “Pavadas” were displayed by Sri Vadirajaru, much before Sri Raghavendra Swamy. Apart from this, many years before Sri Raghavendra Swamy, Sri Vadirajaru entered the Brindavan live.

            Sri Vadirajaru initiated several people in Koteshwar and surrounding places into Vaishnavism. Sri Kanakadasa, one of the most popular Dasas in Kannada literary world, was a contemporary of Sri Vadirajaru and both of them shared intimate moments in their life time. In fact, Sri Vadirajaru and Sri Vyasarajaru played a significant role in Sri Kanakadasa getting accredited as an elite Vaishnava Dasa. Both Sri Vadirajaru and Sri Vyasarajaru were the devotees of Lord Vishnu without any bias, suspicion or prejudice. They spread the tenets of Vishnava Culture, the principle of Dualism, the Dwaita philosophy as propounded by Sri Madhwacharyaru.

             Although centuries have elapsed since Sri Vadirajaru entered the Brindavan at Sonda, hundreds of devotees throng Sonda to pay obeisance to the great saint, philosopher, poet and prophet of Dwaita philosophy Sri Vadirajaru.

             Sri Vadirajaru has consecrated hundreds of Lingas at Dharmasthala, Sonda and other places, bearing testimony to his broad thinking and outstanding achievements. This act of Sri Vadirajaru has erased the wrong perception that followers of Dwaita Cult hate Shiva or Rudra.

             Sri Vadirajaru was a devotee of Sri Hayagreeva, an incarnation of Lord Vishnu. The contribution of Sri Vadirajaru to the field of spiritual knowledge is immeasurable. Sri Surottama Tirtharu, who adored the Pontiff Seat of Bhandarkere Mutt and was a younger brother of Sri Vadirajaru befre attaining sainthood, has written commentaries on Yuktimallika and Pashandakhandana works of Sri Vadirajaru. His successor Sri Vedavedyaru, Sri Narayanacharyaru, who has rendered exemplary interpretation to Rugmineesha Vijaya and Teerthaprabandha of Sri Vadirajaru, and Sri Raghunathacharyaru, have all provided an insight into the life and achievements of Sri Vadirajaru.      

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Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

 AupAdhikO(s)sya bhEdashchEt satyO(s)satyaha swiduchyatAm|

Tadwayam chOktadOSham hi mAyivanmA vadEt param||21||

ಔಪಾಧಿಕೋsಸ್ಯ ಭೇದಶ್ಚೇತ್ ಸತ್ಯೋsಸತ್ಯಃ ಸ್ವಿದುಚ್ಯತಾಮ್|

ತದ್ದ್ವಯಂ ಚೋಕ್ತದೋಷಂ ಹಿ ಮಾಯಿವನ್ಮಾವದೇತ್ ಪರಮ್||21||

औपाधिकॊsस्य भॆदश्चॆत् सत्यॊsसत्यः स्विदुच्यताम्।

तद्द्वयं चॊक्तदॊषं हि मायिवन्मावदॆत् परम्॥21

SUMMARY:  If the inherent qualities are treated as separate and interconnected (Samavayaha), then please let us know whether their adjectives (Aupadhikaha) are to be perceived as true or false? They will both suffer from the above mentioned defect. It cannot be taken as a separate doctrine like the doctrine of Illusion.

When all the qualities of the Lord are treated as one and same or as synonyms, as extended adjectives, then the fallacy of describing the Lord as possessing multiple skills, qualities, knowledge becomes ambiguous, paradoxical and hence untenable. The Lord has all the knowledge, all the qualities and is the origin of all qualities and knowledge. However, he is not ‘affected’ by positive or negative qualities.      

BrooyuraupAdhikam bhEdam jnAnAdeenAm yadAtmanaha|

NeetyA(s)nayA tannirAsAt syAt tasyAnantadharmatA||22||

ಬ್ರೂಯುರೌಪಾಧಿಕಂ ಭೇದಂ ಜ್ಞಾನಾದೀನಾಂ ಯದಾತ್ಮನಃ|

ನೀತ್ಯಾsನಯಾ ತನ್ನಿರಾಸಾತ್ ಸ್ಯಾತ್ ತಸ್ಯಾನಂತಧರ್ಮತಾ||22||

ब्रूयुरौपाधिकं भॆदं ज्ञानादीनां यदात्मनः।

नीत्याsनया तन्निरासात् स्यात् तस्यानन्तधर्मता॥22॥

SUMMARY: The distinction between the Lord and his knowledge and qualities expounded in the doctrine of Illusion also suffers from the same fallacy as stated above and hence gets ruled out as unsustainable and incongruous. Thus, it is conclusively established that the Almighty is Omniscient, and Omnipotent.

 

What this stanza further elaborates is that it is unacceptable to treat the Soul and the inherent qualities as separate from each other. Lord Vishnu cannot be perceived as different from the qualities that he is described with. It should also be understood with all conviction, faith, belief and unsuspecting commitment that the Lord and the Souls of other beings, including those of all other deities, are one and the same.       

GuNAdibhEdE sambandamavEkShyApyanavasthitEhe|

VishEShamAtrENAnantyam guNAnAm shObhatE vibhOho||23||

ಗುಣಾದಿಭೇದೇ ಸಂಬಂಧಮಪೇಕ್ಷ್ಯಾಪ್ಯನವಸ್ಥಿತೇಃ|

ವಿಶೇಷಮಾತ್ರೇಣಾನಂತ್ಯಂ ಗುಣಾನಾಂ ಶೋಭತೇ ವಿಭೋಃ||23||

गुणादिभॆदॆ संबंधमपॆक्ष्याप्यनवस्थितॆः।

विशॆषमात्रॆणानन्त्यं गुणानां शॊभतॆ विभॊः॥23॥

SUMMARY: If the differences among the unlimitied or infinite qualities of Lord Vishnu are accepted, then the fallacy of unsustainability occurs while attempting to establish the relationship and the differences between the Lord and his infinite qualities. Since the management of differences among the infinite qualities of the Lord is accepted, it is clear that the Lord is an embodiment of infinite, inexorable qualities.

The system of Pluralistic Realism or Vaisheshika school of philosophy, which is also referred to as atomism, say that the differences between organs, qualities, action and the person related to that action, persons of different castes and between the various daily-use goods is Samavaya or universal or one and the same, which has been negated in this stanza.    

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