ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

463.     ಗರುಡಶೇಷಮರೇಂದ್ರಮುಖ ಪು-

            ಷ್ಕರನೆ ಕಡೆಯಾಗಿಪ್ಪಖಿಳ ನಿ-

            ರ್ಜರರು ಊರ್ಧ್ವದ್ವಾರಗತ ಭಾರತಿ ಉದಾನರೊಳು|

            ಮೆರೆವ ಮಾಯಾವಾಸುದೇವನ

            ಪರಮಮಂಗಳವಯವಗಳ ಮಂ-

            ದಿರವನೈದಿ ಸದಾ ಮುಕುಂದನ ನೋಡಿ ಸುಖಿಸುವರು||20||

463.      Transliteration:

            GaruDashEShamarEndramukha pu-

            Shkarane kaDeyAgippakhiLa ni-

            Rjararu oordhwadwAragata bhArati udAnaroLu|

            Mereva mAyAvAsudEvana

            paramamangaLavayavagaLa man-

            diravanaidi sadA mukundana nODi sukhusivaru||20||

SUMMARY: All the deities from Garuda, ShESha and so on, up to Pushkara, reach the serene, sacred and sublime abode of Lord Sri Hari, who, in the form of mysterious Lord Vasudeva, shines in Lord Vayu by name Udana and Bharati Devi, who are in the Urdhwa Loka or the upper most space, and experience eternal happiness.

Bharati Devi and Lord Vayu, who is also known as Udana, are residing in their own world called Oordhwa Loaka. Garuda is the Golden Eagle, the vehicle of Lord Vishnu. Shesha is the Adi Shesha, the serpent king on whom Lord Vishnu always rests, along with his wife Goddess Lakshmi Devi.

The word “mangaLavayavagaLa” means organs that give happiness and joy. It also refers to the Aprakruta Deha or a body that is out of nature or beyond nature. Anu Vykhyana describes this body of Lord Vishnu as “NikhilapoorNaguNaikadEham” (1/1/1)      

464.     ದ್ವಾರಪಂಚಕಪಾಲಕರೊಳಿಹ

            ಭಾರತಿಪ್ರಾಣಾಂತರಾತ್ಮಕ-

            ಮಾರಮಣನೈರೂಪ ತತ್ತದ್ದ್ವಾರದಲಿ ಬಪ್ಪ|

            ಮೂರೆರಡು ವಿಧ ಮುಕ್ತಿಯೋಗ್ಯರ

            ತಾರತಮ್ಯವನರಿತವರ ಕಂ-

            ಸಾರಿ ಸಂಸಾರಾಬ್ಧಿ ದಾಟಿಸಿ ಮುಕ್ತರನ ಮಾಳ್ಪ||21||

SUMMARY: Thus, Lord Lakshmiramana, i.e. Lord Vishnu, who is the Kamsari or the killer of Kamsa or the enemy of Kamsa, by being present within Goddess Bharati Devi and Lord Mukhyaprana or Lord Vayu, remains in five different forms at five corresponding doors, and ferries those five dieties who are eligible for Mukti or salvation, and are aware of the differences among the gods, goddesses, deities and among the various worlds, across the ocean of life.

There are five types of Mukti Yogyas or eligible for salvation. Vayupurana, ChandOgya BhAShya describe these five Mukti Yogya deities and Lord Vishnu relieves them all from the cycles of birth and death.   

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ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 25ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

 SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA

SHLOKA 25 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 25ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Breaking of Shiva’s Bow/ಶಿವಧನುರ್ಭಂಗ

ಅಥ ಖಂಡಿತೇಶ್ವರಧನುಃ ಸ ಲೀಲಯಾ ಕ್ಷಪಿತೋಗ್ರಸೇನನೃಪಪುತ್ರಪೌರುಷಃ|

ಸಮುಪಾಸ್ಯ ವಿಪ್ರಗುರುಮಬ್ಜಭೂಗುರುಃ ಸ್ವಜನಾನಮೋದಯದಮೇಯತೇಜಸಾ||25||

ATha KhanDitEshwaraDhanuhu sa leelayA kShapitOgrasEnanrupaputrapauruShaha|

SamupAsya vipragurumabjaBhUguruhu swajanAnamOdayadamEyatEjasA||25||

अथ खंडितॆश्वरधनुः स लीलया क्षपितॊग्रसॆननृपपुत्रपौरुषः।

समुपास्य विप्रगुरुमब्जभूगुरुः स्वजनानमॊदयदमॆयतॆजसा॥२५॥

SUMMARY 1: Later, Srirama, who was the mentor of Aja, broke the Bow of Lord Shiva effortlessly, nullified the pride of princes, who were possessing horrible armys, impressed Vishwamitra, the mentor of Brahmins, and made the devotees with his infinite radiation.

SUMMARY 2: Sri Krishna, the teacher of Aja, later (in Mathura), breached the Shiva’s Bow without any difficulty, destroyed the bravery of Kamsa, the son of Ugrasena and completed the studentship in the hermitage of Brahmin Guru Sandeepa Muni and made his devotees happy with his boundless power of radiation.

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SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

 ri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

252. ಅನಲ ಪಕ್ವವ ಗೈಸಿದನ್ನವ

ಅನಲದೊಳು ಹೋಮಿಸುವ ತೆರದಂ-

ತನಿಮಿಷೇಶನು ಮಾಡಿ ಮಾಡಿಸಿದಖಿಳ ಕರ್ಮಗಳ|

ಮನ ವಚನ ಕಾಯದಲಿ ತಿಳಿದನು-

ದಿನದಿ ವಚನ ಕಾಯದಲಿ ವೃಜಿನಾ-

ರ್ದನ ಸದಾ ಕೈಕೊಂಡು ಸಂತೈಸುವನು ತನ್ನವರ||6||

Anala pakvava gaisidannava

analadoLu hOmisuva reradan

tanimiShEshanu mADi mADisidaKhiLa karmagaLa|

Mana vachana kAyadali tiLidanu-

Dinadi vachana kAyadali vrujinA-

Rdana sadA kaikonDu santaisuvanu tannavara||6||

SUMMARY: Like offering the rice prepared in fire to fire god (Agni), all the actions and reactions that Lord Sri Hari does and gets them done through mind, speech and body should be submitted back to Lord Hari with full consciousness and awareness and without any suspicion. Destroyer of sins, Sri Hari, will accept them and console us, always.

Here is a beautiful explanation of how to surrender all our actions and thoughts to Lord Hari. While performing Vaishwadeva, a ritual of surrendering rice to Lord through Fire God, rice is prepared with fire and offered to Lord in the fire. Similarly, it should always be remembered that “NAham kartA Harihi KartA” (I do not do anything and everything is done by supreme Lord Sri Hari); all human thoughts and actions are done by the Lord, who gets everything done according to his will, albeit in accordance with the Karmic correlation; with this firm faith, all human thoughts and actions should again be surrendered to the Lord, which is done by pronouncing ‘Sri Krishnarpanamastu’.

253. ಕುದುರೆಬಾಲದ ಕೊನೆಯ ಕೂದಲು

ತುದಿ ವಿಭಾಗವ ಮಾಡೆ ಶತವಿಧ

ಅದರೊಳೊಂದನು ನೂರುಭಾಗವ ಮಾಡಲೆಂತಹದೋ|

ವಿಧಿಭವಾದಿಸಮಸ್ತದಿವಿಜರ

ಮೊದಲು ಮಾಡಿ ತೃಣಾಂತ ಜೀವರೊ-

ಳಧಿಕನ್ಯೂನತೆಯಿಲ್ಲವೆಂದಿಗು ಜೀವಪರಿಮಾಣ||7||

KudurebAlada koneya kUdalu

Tudi viBhAgava mADe shataviDha

adaroLondanu nUruBhAgava mADalentahadO|

viDhiBhavAdisamastadivijara

modalu mADi truNAnta jeevaro-

LaDhikanyUnateyillavendigu jeevaparimANa||7||

SUMMARY: The quantum of living beings in the creation is equal to one hundredth part of the finest tip of a single hair of a horse’s tail. It can never be lesser or more.

This stanza precisely describes the real role of living beings on earth. If a hair from the tail of horse is plucked and the tip or the end of that single hair is divided into one hundred parts, the quantum of living beings in the universe is equal to one of those one hundred parts of the hair. In common parlor, one hundred actually means innumerable and it is certainly not one hundred.

TattwasAra elaborates:

AshwavAlAgramAdAya viBhajya shataDhA hi tat|

punashchashataDhABhinnam kiyanmAnam BhaviShyati|

TAvadbrahmAdi jeevAnAm parimANam prakeertitam||

अश्ववालाग्रमादाय विभज्य शतधा हि तत्।

पुनश्चशतधाभिन्नं कियन्मानं भविष्यति।

तावद्ब्रह्मादि जीवानां परिमाणं प्रकीर्तितम्॥

Holy scriptures clearly state that being, the soul, the self is very subtle; the subtlety of the atom of Jeeva or being is more compared to the subtlety of the atom of solids. In other words, the atomic representation of a being is the subtlest. This subtlety is universal and it is the same among all beings, including Brahma and other deities and demi gods.

In his work titled “VishnutattwanirNaya”, Sri Madhwacharyaru splendidly explains this phenomenon:

ParamANupradEshE(s)pi hyanantAha prANirAshayaha|

SukShmatvAdeeshashaktayaiva sThUlA api hi samsThitAha||iti cha||

परमाणुप्रदॆशॆsपि ह्यनन्ताः प्राणिराशयः।

सूक्ष्मत्वादीशशक्त्यैव स्थूला अपि हि संस्थिताः॥इति च॥

Within the space where an atom exists, innumerable heaps of beings exist.

Even in Vishnupurana this factor has been wonderfully explained.

The word “viDhiBhavAdisamastadivijara” indicates that irrespective of the number of beings in the minutest space, the discrimination between one being and another is always the case.

ADhyAtmamAla (30, 31) substantiates this factor further:

TanmaDhyE cha sadA jeevaha swarUpAvayavaihi sadA|

SwarUpEndriyayuktaha san jnAnarUpashareeravAn||

vartantE tasya chaitadDhipramANamiha kaThyatE|

तन्मध्यॆ च सदा जीवः स्वरूपावयवैः सदा।

स्वरूपॆन्द्रिययुक्तः सन् ज्ञानरूपशरीरवान्॥

वर्ततॆ तस्य चैतद्धिप्रमाणमिह कथ्यतॆ।

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SRI VADIRAJA’S TEERTHA PRABANDHA

 SRI VADIRAJA’S TEERTHA PRABANDHA 

A brief note on a few books of Sri Vadirajaru.

NYAYARATNAVALI – ನ್ಯಾಯರತ್ನಾವಳಿ

Sri Vadirajaru begins this work with a Stotra in praise of Lord Narasihma and composes 901 stanzas divided into five parts to describe the quality of the Lord like unerring or being without any blemish and completeness of all attributes through excepts from Bhagavata and Shrutis.

SHRUTITATWAPRAKASHIKA - ಶೃತಿತತ್ವಪ್ರಕಾಶಿಕಾ

Sri Vadirajaru has provided 507 stanzas in this book. All the stanzas are set to Anushtup Chandas. The entire book dwells on some of the sentences or statements mentioned in Shrutis which have been used by some scholars to contend that Atma and Paramatma are one and the same. Sri Vadirajaru has, in this book, provided appropriate meanings to such sentences to thwart their argument and to prove that the reasoning contained in Dwaita philosophy are right and most justifiable.

CHAKRAMIMAMSA - ಚಕ್ರಮಿಮಾಂಸಾ

Sri Vadirajaru signifies in this book that the Tapta Mudra Dharana being followed by Madhwa community was in vogue among the followers of Sri Shankara and Sri Ramanuja. Drawing evidences from Shrutis and Smruti, he justifies that the practice of Tapta Mudra Dharana is a Vedic tradition.

PASHANDAMATAKHANDANA - ಪಾಷಂಡಮತಖಂಡನ

In as many as 127 Shlokas, Sri Vadrirajaru has, in this work, condemned the ideals of non-violence etc., professed by Jains and Buddhists.

8. GURVARTHADEEPIKA – TREATISE ON “SUDHA”

ಗುರ್ವರ್ಥದೀಪಿಕಾ – ಶ್ರೀಮನ್ನ್ಯಾಯಸುಧಾ ಬಗ್ಗೆ ಟಿಪ್ಪಣಿ

This is a valuable insight into Anuvyakhyana of Sri Madhwacharyaru and Sri Nyayasudha of Sri Jayatirtharu. Although there are elaborate, exuberant, extravagant, exemplary and highly scholarly critiques available for Sri Nyayasudha now, this Gurvarthadeepika is the first one and most valuable. Moreover, drawing several statements directly from Anuvyakhyana of Sri Madhwacharyaru, Sri Vadirajaru has proved that whatever is said in Nyayasudha are not unfounded but very much correct. Sri Vadirajaru has gone on to provide additional information and meanings to Anuvyakhyana.

GURVARTHADEEPIKA – TREATISE ON TATVAPRAKASHIKA

— ಗುರ್ವರ್ಥದೀಪಿಕ – ತತ್ವಪ್ರಕಾಶಿಕಾ ಟಿಪ್ಪಣಿ

This is in furtherance of Tatvaprakashika written by Sri Jayatirtharu for Brahmasutra Bhashya of Sri Madhwacharyaru. Several interesting and informative meanings for the interpretation provided by Sri Jayatirtharu have been provided by Sri Vadirajaru in this work.

KALPALATA - ಕಲ್ಪಲತ

#YAMUNA RIVER/ಯಮುನಾ ನದಿ

ಕಾಲಿಂದಿ! ತ್ವಮಘಾನ್ವಿತಾನಪಿ ಸತಃಕೃತ್ವಾಪವಿತ್ರಾತ್ಮನೋ

ಗಂತುಂ ನೈವ ಕದಾಪಿ ಮುಂಚಸಿ ತವ ಭ್ರಾತುರ್ನಿಕೇತಂಪ್ರತಿ|

ಕಿಂತು ಕ್ಷೀರಪಯೋಧಿವಾಸನಿರತಾನ್ ಪ್ರೀತ್ಯಾ ಕರೋಷ್ಯಾಶ್ರಿತಾನ್

ಸ್ನಿಗ್ಧೇ ಭರ್ತರಿ ಕಾಮಿನೀಜನರುಚಿಸ್ತತ್ಪಕ್ಷ ಏವ ಹ್ಯಲಮ್||12||

KAlindi! twamaGhAnvitAnai satahakrutwApavitrAtmanO

Gantum naiva kadApi munchasi tava BhrAturnikEtamprati|

Kintu kSheerapayODhivAsaniratAn preetyA karOShyAshritAn

snigDhE Bhartari kAmineejanaruchistatpakSha yEva hyalam||12||

SUMMARY: Oh Kalindi, Yamuna River! You will not allow the virtuous, even if they happen to be sinners, to go to the abode of your brother Yama, God of Death, without relieving them off their sins or the negative energy; you will, instead, affectionately make such people live in the Shwetadweepa (white island) lying in the cosmic ocean of milk, which is the residence of Sri Narayana. It is a popular fact that when a person shows deep love towards his wife, she will start showing more interest in his relatives and in his welfare. It means that whoever is devoted to Kalindi will have no need to worry about going to hell after death because, King of Oceans is the husband of Kalindi, which is also the abode of Narayana. It is quite appropriate too. It is because Sri Narayana invariably bestows his choicest blessings upon his devotees and naturally Yamuna carries or directs her devotees towards her husband, the king of Oceans, where Narayana rests.

Yamuna River originates atop a Himalayan tower at about 10,000 feet above sea-level and flows for hundreds of miles before joining Ganga at Prayag. The tower in which Yamuna originates is known as Mount Kalinda and therefore she is called as Kalindi. She is also known as Kalindatanaya. At the place of her origin, the water is so cold that it is not possible to have bath there. However, there are some hot pits near the origin of Yamuna. Travellers and pilgrims put some grains in a cloth and immerse them in these hot pits. By the time they see the origin of Yamuna and return the grains would be baked. Yamunotri can be reached by foot for a d
istance of about 97 km from Dehra Dun. She is the daughter of Sun and sister of Yama.

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

Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

ParatattwavivartatwAdaparasyAkhilasya cha|

AvishEShatwatashchAsya nAntarantaramEtayOho||26||

ಪರತತ್ತ್ವವಿವರ್ತತ್ವಾದಪರಸ್ಯಾಖಿಲಸ್ಯ ಚ|

ಅವಿಶೇಷತ್ವತಶ್ಚಾಸ್ಯ ನಾಂತರಂತರಮೇತಯೋಃ||26||

परतत्त्वविवर्तत्वादपरस्याखिलस्य च।

अविशॆषत्वतश्चास्य नान्तरन्तरमॆतयॊः॥26॥

SUMMARY: Apart from the supremacy of Brahma, everything else is an argument to establish the existence of different or another supreme Power or Lord. By attributing everthing to him and since he is incomplete or non-special (NirvishESha), there is no inherent difference between the two.

 

This stanza emphasizes the fact that there is no difference Brahma and unmanifest or blank or emptiness. Therefore, Mayavad or Absolutism or Non-dual Harmonious Lordism is nothing but exalted Buddhism (PrachChanna Buddhism) and this is what is the reality.

ShoonyavAdinAm mAyAvAdinAm cha paratattwaviShayE vivAdAbhAvamupa;AdyAparatawE(s)pi vivAdAbhAvamupapAdyAparatattwE(s)pi vivAdAbhAvamAha – paratattwEti||… Paratatwavivartatwam nAma paratattwOpAdAnakatwam| tasmAchChUnyvAdinO yathA shoonyOpAdAnakam jagaditi brUyuhu, tathA mAyAvAdibhirapi brahmOpAdAnakam jagadityangeekrutam| TasmAdparatattwE(s)pi na vivAda iti bhAvahha|(Ved)

AkhanDakhanDananyAnAnakhanDamapi khanDayan|

AkhanDayadakhanDajnO dwayAmshchAkhanDaladwiShaha||27||

ಅಖಂಡಖಂಡನನ್ಯಾಯಾನಖಂಡಮಪಿ ಖಂಡಯನ್|

ಅಖಂಡಯದಖಂಡಜ್ಞೋ ದ್ವಯಾಂಶ್ಚಾಖಂಡಲದ್ವಿಷಃ||27||

अखन्डखन्डनन्यायानखन्डमपि खन्डयन्।

अखन्डयदखन्डज्ञॊद्वयाम्श्चाखन्डलद्विषः॥27॥

SUMMARY: Omniscient or Sarvajna Sri Poornaprajna, while proving the illogical Mayavada, Shoonyavada or Absolutism and non-dualism, the drawbacks in their entire line of reasoning and rejecting their contention that there is nothing special between corporal beings and Lord Brahma, he rejects the Paratattwa or Shoonyavada or non-dualism as untenable and thereby he criticised both of them as Danavas or Asuras.   

 

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