SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 14 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 14

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

ನಿರ್ಮಥ್ಯೋಗ್ರಭವಾರ್ಣವೇ ನಿಜಮನೋ(s)ಭೀಷ್ಟಂ ದಿಶಾಮೀತಿ ಯಃ

ಸಮ್ಯಗ್ ಜ್ಞಾಪಯಿತುಂ ಕರೇಣ ವಿಲಸನ್ಮಂಥಾನಮನ್ಯೇನ ಚ|

ರಮ್ಯಂ ದಾಮ ದಧನ್ಮಹೇಶರಜತಗ್ರಾಮಶ್ರಿಯೋ(s)ಲಂಕೃತಿಃ

ಕರ್ಮಂದೀಶ್ವರಭಕ್ತಿಬಂಧನವಶಃ ಪ್ರೀತೋ(s)ಸ್ತು ಕೃಷ್ಣಃ ಪ್ರಭುಃ||11||

NirmaThyOgraBhavArNavE nijamanO(s)BheeShTam dishAmeeti yaha

Samyag jnApayitum karENa vilasnmanThAnamanyEna cha|

Ramyam dAma daDhanmahEsharajagrAmashriyO(s)lankrutihi

KarmandeeshwaraBhaktibanDhanavashaha preetO(s)stu KriShNaha

praBhuhu||11||      

  

SUMMARY: May Lord Sri Krishna, who is beholding in one hand a churner that viciously churns and eradicates all misfortunes of his devotees and is having a rope in another hand a rope to be used in the churning, who is the emblem of honor and adoration to Shivalli, a village where Lord Eshwara is living, and that Lord Krishna who acts like a servant with his devotees, be pleased with my prayers.

Lord Krishna consecrated by Sri Madhwacharyaru in Udupi is having a churner in his right hand and a rope that is used in churning in his left hand. The Churning by Lord Krishna is compared to the Churning of Karmas and the resultant butter is bestowing of boons by the Lord, who is always ready to relieve his devotees from all sorts of misfortune and hardships. With the arrival of Lord Krishna at Udupi, the silver lining and the shine that Kailas Parvat held due to the presence of Lord Eshwara there, has shifted to Udupi, says Sri Vadirajaru in this stanza.

ಚಾಂಚಲ್ಯಂ ಪ್ರುಷ್ಠದೇಶೇ ಕಠಿನಕ್ರುತಿರಧೋವಕ್ತ್ರತಾ ಕ್ವಾಪಿ ಕೋಪೋ

ಯಾಂಜ್ಞಾ ಕಸ್ಮಾದಕಸ್ಮಾದಪಕೃತಿರುಪಕಾರಿಷ್ವಪಿ ಪ್ರಾಜ್ಞಮೌಲೇ|

ಸ್ತ್ರ್ಯರ್ಥೇ(s)ನ್ಯಸ್ತ್ರೀಷ್ವವಜ್ಞಾ ಕಿಮಿತಿ ರಮಣ ತೇ ಚೋರತಾ ಮಾಯಿಕತ್ವಂ

ಚಿತ್ರಂ ರೋಹಾವರೋಹಾವಿತಿ ವಿರಸಗಿರಾಪ್ಯಾದೃತಃ ಪಾತು ಕೃಷ್ಣಃ||12||

ChAnchalyam pruShThadEshE kaThinakrutiradhOvaktratA kvApi kOpO

YAngchA kasmAdakasmAdapakrutirupakAriShwapi prAjnamaulE|

StryarthE(s)nyastreeShwavajnAkimiti ramaNa tE chOratA

mAnyastreeShwavajnAkimiti ramaNa tE chOratA mAyikatwam

Chitram rOhAvarOhAviti virasagirApyAdrutaha pAtu

KriShNaha||12||   

SUMMARY: (This stanza is in form a complaint being addressed to Lord Krishna by a Gopika woman with a hint of jealousy) “Oh Lord Krishna, the emblem of omniscience, how this frailty of loving one Gopika for some time and discarding her quickly to love another has gripped you? Why this cruel attitude you bear in the back of your mind? Why do you down your face in shame when you are questioned? Why do you get angry some times? Why do you desert an ardent lover like me and run after another, who does not pay any attention to your love? Why do you despise and discriminate your lovers? What is reason for ignoring other women? Oh dearest, why do you practice this deceit and stealing? It is astonishing that you make some people very affluent and some very poor and cruel!” May the Lord, whose dejection was transformed into adulation by a Gopika, save us.

The above interpretation is a literary translation of the stanza, whereas there is a hidden and most spiritual meaning for it. As it will be too long on this episode, it will be furnished in the next posting. Please read, comment and share. SDN)

SRI MADHWAVIJAYA - PANCHAMASARGAHA - SHLOKAS 41 AND 42

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 41 AND 42)    

(Sri Madhwacharya’s visit to Kanyakumari, Dhanushkoti and Rameshwara has been mentioned in these stanzas, besides the defeat of Pudipusturu. Please read, comment and share.  

Access all articles at: https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts SDN)

Akward anatomy of Pudipusturu

ಸ್ಫಿಗ್ದೂಷಣಾನಿ ಪ್ರತಿಪಾದಯತ್ಯಲಂ ಸಂಪೂರ್ಣಸಂಖ್ಯೇ(s)ಸ್ಯ ತು ಲಕ್ಷ್ಮಶಾಸ್ತ್ರತಃ|

ತದ್ದಂಡಸಂಖಂಡನಸಂಶ್ರವಂ ವ್ಯಧಾತ್ ತದಕ್ಷರೋ(s)ಸೌ ಪ್ರಕೃತಿರ್ಹಿ ಸಾ(s)ಸತಾಂ||41||

SphidUShaNAni pratipAdayatyalam sampUrNasamkhyE(s)sya tu lakShma shAstrataha|

TaddamDasaMkhamDanasamshravam vyaDhAt takakSharO(s)sau prakrutirhi sA(s)satAm||41||

SUMMARY: When omniscient Sri Madhwacharyaru contended that as per the Lakshana Shastra, the hips of Kudipusturu is akward and insane, although he was incapable of keeping his own words, Kudipusturu pledged that he would break the club of Sri Madhwacharyaru. Isn’t it the common feature of wicked people?

After the followers of Kudipusturu described his physical appearance, Sri Madhwacharyaru passed this comment. It was only to expose the lack of knowledge of Lakshana Shastra among the followers of Kudipusturu.

Kudipusturu did not grasp the intention behind the statement of Sri Madhwacharyaru. He was uncivilized and arrogant. That is why he took an oath which he could never keep. This is the malady of wicked people  

Sri Chalari substantiates: MadhwAchAryENa lakShaNashAstrAnusArENa sphingsThUlatwasya avalakShaNatwE samarThitE sati sankaraha MadhwAchAryadanDam KhanDayAmeeti pratijnAm vyaDhAdityAha| (ಮಧ್ವಾಚಾರ್ಯೇಣ ಲಕ್ಷಣಶಾಸ್ತ್ರಾನುಸಾರೇಣ ಸ್ಫಿ ಜ್ಞ್‌ಸ್ಥೂಲತ್ವಸ್ಯ ಅವಲಕ್ಷಣತ್ವೇ ಸಮರ್ಥಿತೇ ಸತಿ ಸಂಕರಃ ಮಧ್ವಾಚಾರ್ಯದಂಡಂ ಖಂಡಯಾಮೀತಿ ಪ್ರಜ್ಞಾಂ ವ್ಯಧಾದಿತ್ಯಾಹ|) This means Sri Madhwacharyaru proved by quoting a sentence from Lakshana Shastra that the body shape, especially the hips, of Pudipusturu, was very ugly. The followers of Pudipusturu had no clue about Lakshana Shastra. Even Pudipusturu might not gone through Lakshana Shastra. Therefore, he immediately accepted defeat and fled the scene.

Lakshana Shstra deals wih the features of human beings, astrology, Samudrika Shastra or Palmistry and so on. Even Sankhya Shastra or numerology is said to be a part of this book of systematic knowledge. It discusses at length the human anatomy.

Sri Madhwaru visits Kanyakumari and Rameshwara

ಸ್ನಾತ್ವಾ(s)ತ್ರ ತೀರ್ಥೇಷ್ವಚಿರೇಣ ಕನ್ಯಕಾತೀರ್ಥೇ ಸುತೀರ್ಥೇ ಸುಖತೀರ್ಥ ಆಪ್ಲುತಃ|

ಸಮುದ್ರಸೇತೌ ಚ ನಿಮಜ್ಯ ವಿಷ್ಣವೇ ಶ್ರೀರಾಮನಾಥಾಯ ನಮಶ್ಚಕಾರ ಸಃ||42||

SnAtvA(s)tra teerThEShwachirENa kanyakAteerThE suteerThE suKhateerTha Aplutaha|

SamudrasEtau cha nimajyaviShNavE SreerAmanAThAya namashchakAra saha||42||

SUMMARY: After having bath in several holy waters there, Sri Madhwacharyaru went to Kanyakumari, took bath in the holy waters of Kanyateertha there; later, he reached the bridge across the sea, had a bath there and offered prayers to Lord Hari manifest in a Linga consecrated there by Sri Rama.

This stanza clearly states that there are many holy ponds and lakes at Tiruvanantapuram.

Near the bathing spot of Kanya Teertha, Goddess Durga is residing. Sri Vadirajaru has extolled the greatness and holiness of this place in his Teertha Prabandha.

It is mentioned in Mahabharata and Mahabharata Tatparya Nirnaya by Sri Madhwacharyaru that during the one-year pilgrimage. Arjuna was having a bath in Kanya Teertha. At that time, five Apsaras pulled his legs from under the water. But, Arjuna pulled all of them to the shores and the Apsaras were lieved of a curse. They wished Arjuna and returned to the heavens.

Kanya Teertha is in the north-east of the temple there. Presently, people consider this pond as “Papanasha Teertha” or the one that destroys sins.

Sri Madhwacharyaru visited Ramasetu at Dhanushkoti and proceeded to Rameshwara, where he saluted Rameshwara there.

Being in a higher rank than Lord Rudra, Sri Madhwacharyaru saluted Lord Hari present in the heart of Lord Rudra, explain the scholars. The same routine had occurred during the visits to Kodavooru, Talakude and other places. What Sri Madhwacharya has done in this context is he has shown to humanity that visit to pilgrim centres, having holy dip in holy waters and offering worship to presiding deities there in accordance with Shastras are essential practices.

Consecration of Sri Rameshwara Linga at Rameshwara by Sri Rama was to show his grace and affection to Lord Rudra and not to get rid of Brahmahatya Dosha, as being interpreted by some schools of thought. Sri Vadirajaru in his Teerthaprabandha and Sri Vijayeendraru in his “Shaivasarvaswakhandana” have explained these aspects clearly.   

SRI HARIKATHAMRUTASARA - VEDAVYASA STOTRA - 2

(Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

A PRAYER TO SRI VEDAVYASARU (ಶ್ರೀ ವೇದವ್ಯಾಸದೇವರ ಸ್ತೋತ್ರ - 2)

ವೇದಪೀಠ ವಿರಿಂಚಿಭವಶಕ್ರಾದಿಸುರವಿಜ್ಞಾನದಾಯಕ

ಮೋದಚಿನ್ಮಯಗಾತ್ರ ಲೋಕಪವಿತ್ರ ಸುಚರಿತ್ರ|

ಛೇದಭೇದವಿಷಾದಕುಟಿಲಾಂತಾದಿಮಧ್ಯವಿದೂರ

ಆದಾನಾದಿಕಾರಣ ಬಾದರಾಯಣ ಪಾಹಿ ಸುತ್ತ್ರಾಣ||7||

VEdapeeTha virinchiBhavashakrAdisuravijnAnadAyaka

mOdachinmayagAtra lOkapavitra sucharitra|

CChEdaBhEdaviShAdakuTilAntAdimaDhyavidUra

AdAnAdikAraNa BAdarAyaNa pAhi sattrANa||7||

(These critical evaluations help us rid several misconceptions about various incarnations of Lord Hari. A few more such clarifications will be furnished in the subsequent episodes. Hope it will be well received. Please read, comment and share. SDN)  

“ಮೋದಚಿನ್ಮಯಗಾತ್ರ” (MOdachinmayagAtra): “Moda” means happiness; “chit” means jnAna or knowledge; strength, power, valor and other attributes are subservient to this quality. The body or physical appearance of Sri Vedavyasaru is not corporal like that of Lord Brahma, Rudra, Indra and others because Brahma, Rudra, Indra and others are the names of certain portfolios. A new person will replace them at the specified time. It is only Lord Hari who is eternal. Considering Sri Vedavyasaru as “Kashchana Rushihi” (ಕಶ್ಚನ ಋಷಿಃ – some sage), a few scholars have tried to portray him differently as a person having corporal body. Just as Lord Krishna was born with conch, disc and mace to indicate that he was an incarnation of Lord Vishnu, Sri Vedavyasaru was born with matted hair and holy thread. Thus, he has categorically discounted the argument that he (Sri Vedavyasaru) was born with a corporal body.

“LOkapavitra” (ಲೋಕಪವಿತ್ರ) means he is purest in the entire universe and purifies the entire universe just by wishing. Sri Hari is “PavitrANAm pavitram yO mangalAnAm cha mangalam” (ಪವಿತ್ರಾಣಾಂ ಪವಿತ್ರಂ ಯೋ ಮಂಗಳಾನಾಂ ಚ ಮಂಗಳಂ), which means “He is holiest of holy deities and most magnanimous. This is mentioned in the Vishnusahasranama in Mahabharata. Lord Hari makes everyone “holy or sacred” by instilling the “holiest of knowledge”. He will drive away the Kali, who hides in the universe or human mind in the form of false or perverted or corrupt knowledge and fills it with “Most perfect knowledge”. While the holy river waters purify the body, the sacred knowledge transforms the entire life into holiness.

Sri Vedavyasaru is “Sucharitraha”, where “Charitra” means character and conduct. Some persons cite the incident of Sri Vyasa begetting Shuka Muni by looking at Ghrutachi and rate Sri Vyasa as sensuous. What actually transpired was that Ghrutachi had come to Sri Vyasa to beget Shuka Muni and Sri Vyasa pretended to have fallen into the hands of Ghrutachi by blessing her with a son only to lure the demons. There is absolutely no scope for suspecting the character of Lord Vedavyasaru.      

       

TEERTHA PRABANDHA (ತೇರ್ಥ ಪ್ರಬಂಧ)

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 13

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

(The significance of Udupi is further substantiated in the following stanzas by Sri Vadirajaru. Reason for Udupi being called Rajatapeethapura has been explained. Please read, comment and share. Access all stories at:

https://www.blogger.com/blogger.g?blogID=3857926767002555602#editor/target=post;postID=7945312400418443064  SDN)

                 

ದ್ವಾರಾವತೀಂ ಸಕಲಭಾಗ್ಯವತೀಮುಪೇಕ್ಷ್ಯ

ಗೋಪಾಲಬಾಲಲಲನಾಕರಪೂಜನಂ ಚ|

ವಾರ್ಧಿಂ ವಧೂಗೃಹಮುಪೇತ್ಯ ಸ ಮಧ್ವನಾಥೋ

ಯತ್ರಾಸ್ತಿ ತದ್ರಜತಪೀಠಪುರಂ ಗರೀಯಃ||9||

DwArAvateem sakalaBhAgyavateemupEkShya

GopAlabAlalalanAkarapUjanam cha|

VArDhim vaDhUgruhamupEtya sa MaDhwanAThO

YatrAsti tadrajatapeeThapuram gareeyaha||9||

SUMMARY: Lord Sri Krishna left his pompous and glorious royal abode in Dwaraka, sacrificed the worship that the Gopikas were devoutly offering him every day and crossed the Ocean, which was the maternal home of his beloved wife Rama Devi, only to reach to his most beloved devotee Sri Madhwacharyaru, who was then staying at Rajatapeethapura or the present Udupi. Therefore, Udupi has a special spiritual significance.

Sri Vadirajaru states in this stanza as to why Udupi is one of the holiest places in the world. The incident being cited in this stanza is a well-known incident. He substantiates his stand further in the next stanza.

ರೂಪ್ಯಾತ್ಮಕಸ್ಯ ಭವತಸ್ತುಲನಾಂ ನ ಭೇಜುಃ

ಕ್ಷೇತ್ರಾಣಿ ಭಾರತಮಹೀರಚಿತಾನ್ಯಮೂನಿ|

ಈಶಾಚಲಂ ಚ ಜಯಸೀಶ್ವರಮಾತ್ರವಾಸಂ

ಶ್ರೀಮಧ್ವಹಸ್ತಕಮಲಾರ್ಚಿತಕೃಷ್ಣಮೂರ್ತ್ಯಾ||10||

RUpyAtmakasya BhavatastulanAm na BhEjuhu

KShEtrANi BhAratamaheerachitAnyamUni|

EeshAchalam cha jayaseeshwaramAtravAsam

SrimadhwahastakamalArchitakriShNamUrtyA||10||

SUMMARY: Oh renowned Rupyapeethapura, none of the innumerable holy places across India, which are shining like silver, have been able to match you; due to the presence of the idol of Lord Krishna, which has been worshipped by the lotus hands of Sri Madhwacharyaru, you have set aside the greatness of Mount Kailas, which is the holy abode of Lord Rurdra.

Several years ago, a Kshatriya king called Ramabhoja was plowing a piece of land in the present day Udupi with a yoke. At that time, a king cobra came under the yoke and died suddenly. The king was highly worried as he thought that he had committed a serious crime by killing the cobra. Lord Parashurama then consoled the king by stating that the cobra that had died was in fact a demon, who was roaming about there in the form of a serpent and therefore there was no need for the king to be worried. The king was not fully satisfied with the explanation. As suggested by Lord Parashurama, the king got four silver Peethas or divine seats, installed them in four directions and consecrated four idols of serpent on each Peetha and worshipped them. Lord Parashurama later told that at the end of Yuga, he would himself manifest there and that the place be known as Rajatapeethapura, where Rajata means silver and Peetha is the spiritual seat.         

  

SRI RAGAVENDRA SWAMY'S SRI RAMACHARITRYA MANJARI

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ ಅರ್ಥವಿವರಣೆ)

2.8  Atula instance concluding part

Thus, by carrying the Vishnu Bow and handing it over to Sri Rama to handle, Sri Parashurama showed to the universe that both of them were one and the same and they were incarnations of Lord Vishnu. The hidden hint to Sri Rama by Sri Parashurama was that the world would know that “You are Vishnu and I am Vishnu, when you set the bow right and set an arrow on its string”. After Sri Rama killed demon Atula, the principal message that Sri Rama and Sri Parashurama were contemporaries and were incarnations of Lord Narayana. The deities who had assembled there to witness this rare phenomenon were delighted by the action of Sri Rama and Parashurama and returned to the heavens savouring the instance.

At that moment, Sri Parashurama wanted to “Sri Parashurama DAsharaThirAmaikyasamarthana”. That is, he wanted to justify to common people that he and Dasharathi were one and the same. Therefore, he went into the body of Sri Rama, stayed there for a while. When this happened, all the people around saw Sri Rama in the spot where Sri Parashurama was standing and vice versa. Everyone together said aloud: “Sri Parashurama is Sri Rama and Sri Rama is Sri Parashurama. What we witnessed so far that Sri Rama defeated Sri Parashurama is only an enactment of a drama by Lord Hari.”

Sri Parashurama came out of the body of Sri Rama, told that he would go to do penance and went away. But, the demons thought that Sri Parashurama had displayed some black magic to lure them. They thought that Sri Parashurama becoming one with Sri Rama was pretentious and was aimed at concealing the defeat he suffered at the hands of Sri Rama. The demons could not understand that Sri Rama and Sri Parashurama were incarnations of Lord Narayana. They thought that Sri Parashurama had lured and cheated the people.

It has been mentioned earlier that due to the power of the boon bestowed by Lord Brahma, demon Atula was wearing different forms in different worlds and was terrorising the righteous. With Sri Rama killing one such form of demon Atula, a question would arise that he would continue to live in different forms in different worlds.

The Puranas mention that Lord Indra and other demi Gods were born on earth on various occasions and died after accomplishing the task they had undertaken. When their life on earth ends, they were very much there in their heavenly abodes in their original and eternal forms.

During the Dwaparayuga, Lord Yama was in two forms namely Dharma Raya and Vidura. When Vidura died, Dharma Raya was alive. Dharma Raya too died later on. Hence, it is clear that when a deity or demi god assumes multiple forms on earth, the death of one form does not disturb the life of the other form or forms. It has no cascading effect.

The same logic holds well in the case of demon Atula too. If this is true, the destruction of demon Atula in the stomach of Sri Parashurama does not end the tyranny he had unleashed in other worlds through other forms. This ambiguity needs to be cleared forthwith.

Firstly, the death of an incarnation does not end the existence of the original form. Even in the case of multiple forms of incarnation, the death or injury to one of the forms does not affect the other contemporary form or forms. But, when the original form is destroyed, the remaining forms also get destroyed. At the time of Great Dissolution, the original forms of all deities and demons are destroyed, along with their incarnations or other forms.

Demon Atula was living in other forms in other worlds. They were all his shadowy forms. His original form was there in the stomach of Sri Parashurama because as per the boon, that was the safest place for him to survive. He was living in all the worlds in different forms because of the boon of Brahma and the boon was bestowed upon him because of the penance he had done. The power of penance was nullified by the arrow of Sri Rama and he was killed instantly.            As it was his original form, the destruction of that form meant that all other forms vanished simultaneously.  Sri Rama chanted specific Mantras while firing the arrow and due to the power of those Mantras, all the forms of Atula were burnt to ashes. Therefore, there was no way for any form of Atula to have survived.

Dasharatha, who was wearing a haggard face till the entire drama enacted by Sri Rama and Parashurama concluded happily, recovered from that shock. He was delighted. Along with Vasishtha and other sages, Dasharatha re-entered Ayodhya with a face that had blossomed like lotus. Flags, festoons and hampers were adorning the streets and thoroughfares alike. Brahmins chanted Vedic hymns. All the newly wed couples entered their respective rooms.

All those who saw Seetha Devi exclaimed that she appeared as though Goddess Lakshmi had descended in all her glory and charm.

The qualities of Sri Rama have been described and appreciated in all the Puranas and other holy literature. However, the qualities are infinite and beyond verbal description. It is the duty of every human being to keep praising the attributes of Lord Hari as it paves the way for Moksha.

(The story of Ayodhya Kanda begins in the next episode. Owing to certain unforeseen circumstances, there is a delay in posting and the inconvenience is regretted.   Access all episodes at https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts SDN)

    

SRI MADHWAVIJAYA - PANCHA,ASARGAJA - SHLOKAS 38 TO 40

Naughtiness of Kudapustura

ಅಪ್ರಾಂಶುನೂತ್ನೋಪಪದಾಧಿವಾಸಜಃ ಸ ಸಂಕರೋ ವೈರಪರಾಯಣಃ ಪುನಃ|

ಅಸೂಯಯೋಚೇ(s)ತ್ರ ಮಹಾನತಿಕ್ರಮಃ ಸೂತ್ರಾರ್ಥವಾದೋ(s)ಕ್ರುತಭ್ಹಾಷ್ಯಕೇಷ್ವಿತಿ||38||

AprAmshunUtnOpapadADhivAsajaha sa sankarO vairaparAyaNaha punaha|

AsUyayOchE(s)tra mahAnatikramaha sUtrArThavAdO(s)krutaBhAShyakEShwiti||38||

SUMMARY: Sankara, who just wanted to avenge, took birth once again in a dynasty called “Kudupusturu” and he expressed jealousy by saying: “It is a great injustice committed by those who have not written a commentary on the Bhashya to deliver a discourse with new interpretation of Brahmasutras”.

“AprAmshunUtnOpapadADhivAsajaha” (ಅಪ್ರಾಂಶುನೂತ್ನೋಪಪದಾಧಿವಾಸಜಃ) is synonymous of Kudapusturu.

This incident brings to light that a person among the audience during the Pravachana that Sri Madhwacharyaru was rendering, who could not digest the “appropriate” interpretation of Brahmasutras, made this objection.

This incident occurred in Tiruvanantapuram.

This person was having an illusion that the Bhashya on Brahmasutra rendered by Adi Sankara was the ultimate. He was unable to refute or counter the interpretation that Sri Madhwacharyaru was rendering. Therefore, he passed this unwarranted comment.

There are no specific evidences or information about Kudapustura. Some scholars are of the view that this incident refers to Sri Vidhyashankara Tirtharu of Sri Shankara Peetha at Shringeri. However, this line of argument does not hold waters because chronologically Sri Vidyashankara Tirtharu lived from 1228 A.D. to 1333 A.D., which does not correspond to the period of Sri Madhwacharyaru. Moreover, Sri Vidyashankara Tirtharu does not belong to Tulu Nadu.     

Sri Poornaprajnaru replies

ವದೋತ್ತರಂ ಭಾತಿ ಯದೀಹ ಕುರ್ಮಹೇ ಭಾಷ್ಯಂ ಕೃತಿರ್ನಾಸ್ಯ ಹಿ ದಂಡವಾರಿತಾ|

ಜಗದ್ಗುರೂಣಾಮಿತಿ ತಾಮ್ ತಾಮ್ ಗುರೋರ್ಗಿರಂ ಜನಃ ಸಮಸ್ತೋ(s)ಭಿನನಂದ ಸಸ್ಮಿತಾಂ||39||

VadOttaram BhAti yadIha kurmahE BhAShyam krutirnAsya hi danDavAritA|

JagadgurUNAmiti tAm gurOrgiram janaha samastO(s)Bhinananda sasmitAm||39||

SUMMARY: Jagadguru Sri Poornaprajnaru smiled at him and said: “If you know the answer, please let us know. We will be writing the Bhashya very soon. There is no rule that others should not write Bhashya.” The audience fully endorsed and appreciated Sri Madhwacharyaru for his apt response.

What Sri Poornaprajnaru meant to state was that there was neither a rule that those who have not written Bhashya should abstain from rendering a discourse on Brahmasutra nor was there a rule that others should abstain from writing a Bhashya on Brahmasutras. There was absolutely no need for Kudapustura to raise an objection in this context, especially when he was unable to disprove what Sri Poornaprajnaru was telling.    

ಪ್ರಾಜ್ಞೈರ್ಮಹಾಪೂರುಷಸರ್ವಲಕ್ಷಣೈಃ ಸಂಪನ್ನದೇಹೋ(s)ಯಮಿತೀರಿತೇ ಪ್ರಭೌ|

ಪರೇ ಪರಸ್ಯಾಪ್ಯತಿಪೀನತಾದೃಶಃ  ಸ್ಫಿಜ್ಞ್ಮಾತ್ರಸಂಶಂಸನಮತ್ರ ಚಕ್ರಿರೇ||40||

PrAjnairmahApUruShasarvalakShaNaihi sampannadEhO(s)yamiteeritE praBhau|

ParE parasyApyatipeenatAdrushaha sphingmAtrasamshamsanamatra chakrirE||40||

SUMMARY: When some of the persons present in that assemblage began praising Sri Poornaprajnaru by stating “All features that divine persons possess are there in the stature of Sri Madhwaru,” followers of Kudapustura, who saw the buxom and fatty structure of Kudapustura began flattering his bulging hips (Sphinng).

This was, in a way, a reply to the objection raised by Kudapustura. Those who praised Sri Poornaprajnaru were fully conversent with the Lakshana Shastra that deals with the correct and acceptable features of human body. What these scholars meant was that Sri Poornaprajna was a divine person as was evident from his personality. The structure or physical appearance of Kudapustura was no where near the features that make up for the body of a divine person. Under such circumstances, Kudapustura should not have raised a personal objection or should not have passed a personalized criticism.

Under Vishnutattwanirnaya in Brahmandapurana, it has been clearly mentioned that those carrying certain distinct physical features are originators of Vedic hymns, divine persons and Rishis:

VimshalakShaNatO(s)nUnastapasvee bahuvedavit|

VEda ityEva yam pashyEt sa VEdO jnAnadarshanAt||

  

ವಿಂಶಲಕ್ಷಣತೋ(s)ನೂನಸ್ತಪಸ್ವೀ ಬಹುವೇದವಿತ್|

ವೇದ ಇತ್ಯೇವ ಯಂ ಪಶ್ಯೇತ್ ಸ ವೇದೋ ಜ್ಞಾನದರ್ಶನಾತ್||

Great people having features mentioned in Shastras directly see the Vedas and it is only appropriate to stated that whatever they say about Shastras will stand as interpretation of Sutras for posterity.  

(Access all articles at: https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts SDN)