SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 1 & 2 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 1 ಮತ್ತು 2ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 1 & 2 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 1 ಮತ್ತು 2ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ತತ್ರಾನಂತಸ್ವಾಂತವೇದಾಂತಿಸಿಂಹೇ ಮುಖ್ಯವ್ಯಾಖ್ಯಾನಿಸ್ವನೇ ಜೃಂಭಮಾಣೇ|

ಸದ್ಯೋ ಮಾದ್ಯದ್ವಾದಿದಂತೀಂದ್ರಭೀಮೇ ಭೇಜೇ ಕ್ಷೋಭೋ ಮಾಯಿಗೋಮಾಯುಯೂಥೈ||1||

TatrAnantaswAntavEdAntisihmE muKhyavyAKhyAniswanE jrumBhamANE|

SadyO mAdyadwAdidanteendraBheemE BhEjE kShOBhO mAyigOmAyuyUthaihi||1||

तत्रानंतस्वांतवॆदांतिसिह्मॆ मुख्यव्याख्यानिस्वनॆ जृंभमाणॆ।

सद्यॊ माद्यद्वादिदंतीद्रभीमॆ भॆजॆ क्षॊभॊ मायिगॊमायुयूथैः॥1॥

SUMMARY: With the Lion of Vedanta named Sri Poornaprajnacharya, who possessed a voice in the form of good elaboration; who was frightening to pride-intoxicated tusks of debators; and who had set his mind and heart on Lord Sri Hari named as Sri Ananta, was specially dazzling and by seeing him, the mysticism preachers in the form of foxes immediately lost their spirits and became pale and grim.

The fact that this refers to an incident that happened in Udupi will be narrated in latter stanza.

With the spread of Principles of Philosophy based on Vedas becoming more powerful again, the scholars who were preaching mysticism or Mayavada lost all hopes of countering.

ಸಂಭೂಯಾಮೀ ಚೋಲಜದ್ವೀಪಿಪುರ್ಯೋಃ ಪಾರ್ಶ್ವೇ ಪಾಪಾ ಮಂತ್ರಯಾಮಾಸುರುಗ್ರಾಃ|

ಸಾಸೂಯಾ ಭೂಭೂಷಣೇ ವಾಯುದೇವೇ ಮೂಢಾ ಯದ್ವದ್ಧಾರ್ತರಾಷ್ಟ್ರಾಂತಿಕೇ ಪ್ರಾಕ್||2||

SamBhUyAmee chOlajadweepipuryOho pArshwE pApA mantrayAmAsurugrAha|

SAsUyA BhUBhUShaNE vAyudEvE mUDhA yadwadDhArtarAShTrAntikE prAk||2||

संभूयामी चॊलजद्वीपिपुर्यॊः पार्ष्वॆ पापा मन्त्रयामासुरुग्राः।

सासूया भूभूषणॆ वायुदॆवॆ मूढा यद्वद्धार्तराष्ट्रान्तिकॆ प्राक्॥2॥

SUMMARY: The cruel, sinful illusionists/mysticists, envious of the ornament of universe Sri Madhwacharyaru, connived with Padmatirtha and Pundareekapuri of Cholas’ country, and like in the past Duryodhana had done, began hatching conspiracy against Sri Madhwacharyaru.

Padmatirtha of Choladesha is believed to have been an expert in a negative skill called Bhairavi Tantra, eloquent and mysticism, as mentioned in Bhavaprakashika.

ChOlajaha padmatirThO nAma – “yO guptapaTalOktAyAm Bhairaveechakrasangatau|

SAnkaryAm paravidyAyAm mahAvAgmyasatAm guruhu||

चॊलजः पद्मतीर्थॊ नाम – “यॊ गुप्तपटलॊक्तायां भैरवीचक्रसन्गतौ।

सान्गर्यां परविद्यायां महावाग्म्यसता गुरुः॥

Dweepipuri mentioned in this stanza means Pundareekapuri; Dweepi means Pundareeka or Tiger.      

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Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Canto 10 – Sarvaprateeka Sandhi(Also known as Sarvasamarpana Sandhi)

278.      ಆವ ಪರಬೊಮ್ಮನತಿವಿಮಲಾಂ-

                ಗಾವಬದ್ಧರು ಎಂದೆನಿಪ ರಾ-

                ಜೇವಭವ ಮೊದಲಾದಮರರನುದಿನದಿ ಹರಿಪದವ|

                ಸೇವಿಪರಿಗನುಕೂಲರಲ್ಲದೆ

                ತಾವು ಇವರನ ಕೆಡಿಸಬಲ್ಲರೆ

                ಶ್ರೀವಿಲಾಸಾಸ್ಪದನ ದಾಸರಿಗುಂಟೆ ಅಪಜಯವು||1||

SUMMARY: Lord Brahma and other deities who are under the shelter of the purest organs of Parabrahma Sri Hari always create requisite facilities to those serving the Lord’s feet and they never do any harm to those beings. Can there be any sort of defeat to the servants of Sri Hari, the shelter of enjoyment of Sridevi.

For the devotees of Sri Hari, deities such as Brahma, Rudra and others provide all the facilities, always. Devotees of any other deity cannot aspire to get any help, service or facilities from anywhere.

Tantramala elaborates this conception:

AnAdyanaMtakAlEShu maktau samsara yEva cha|

MayisthashchOdayatyIkO ViShNurmAm sarvadaiva tu|

Iti sampreetikam jnAnam vidyAdAtmasamarpaNam|

BahisthEShwaradAsatwam dAsyamityuchyatE buDhaihi||Tantramala – Bhagavata Tatparya 7/13/11||

VinA yadarpaNam samyak Phalam jApnOtyasamshayaha||

ViShNOrrThE kariShyAmi chAharAmi dadAmi cha||

NAtmArThamiti vai kwApi vadEt karmakarO naraha|VayupuraNa||

अनाद्यनन्तकालॆषु मुक्तौ संसार ऎव च।

मयिस्थश्चॊदयत्यॆकॊ विश्णुर्मां सर्वदैव तु।

इति सम्प्रीतिकं ज्ञानं विद्यादात्मसमर्पणम्।

बहिस्थ्ऎश्वरदासत्वं दास्यमित्युच्यतॆ बुधैः॥तन्त्रमाला – भागवत तात्पर्य ७/१३/११॥

विना यदर्पणई सम्यक् फलं नाप्नॊत्यसंशयः॥

विष्णॊरर्थः करिष्यामि चाहरामि ददामि च॥

नात्मार्थमिति वै क्वापि वदॆत् कर्मकरॊ नरः॥वायुपुराण॥

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 77 to 79 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 77ರಿಂದ 79ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 77 to 79 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 77ರಿಂದ  79ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ವೈಕುಂಠೇ ತೇ ಶ್ರೀ ವಿಶೇಷಾ ಜನಾನಾಮತ್ಯಾಶ್ಚರ್ಯಂ ಚಿತ್ತವಾಚಾಮಭೂಮಿಃ|

ವೈಕುಂಠೇ ತೇ ಶ್ರೀ ವಿಶೇಷಾಜನಾನಾಮುಕ್ತಶ್ಲಾಘ್ಯೇ ಯುಕ್ತಮೇತಾದೃಶತ್ವಮ್||77||

VaikunThE tE shree vishEShA janAnAmatyAscharyam chittavAchAmaBhUmihi|

VaikunThE tE shree vishEShAjanAnAmultashlAGhyE yuktamEtAdrushatwam||77||

वैकुन्ठॆ तॆ श्री विशॆषा जनानामत्यास्चर्यं चित्तवाचामभूमिः।

वैकुन्ठॆ तॆ श्री विशॆषाजनानामुक्तश्लाघ्यॆ युक्तमॆतादृशत्वम्॥७७॥

SUMMARY: The transcendental charm of people in such wonderful Vaikuntha is very much bewildering and beyond the imagination, expression; it is quite appropriate and just that the Vaikuntha, which is adorned with Sri Hari, who is also known as Vaikuntha, is appreciated by Mahalakshmi, Garuda, Shesha, Brahma and innumerable people, who have attained salvation and entered the Vaikuntha (Muktas) and it is quite natural that Vaikuntha is the ultimate blissful place to long for.   

It is mentioned in Bhava Prakashika:

VaikunThE vartamAnAnAm janAnAm shreevishEShAshchittavAchAmagOcharAha||

वैकुन्ठॆ वर्तमानानां जनानां श्रीविशॆषाश्चित्तवाचामगॊचराः॥भाव प्रकाशिका॥

It is not surprising that the bliss, the joy, the glory, sense of belonging, liberty, modesty and several such unimaginable things are there in Vaikuntha, according to this shloka.

It is further mentioned in Bhava Prakashika:

VaikunThEna prAptE LakshmeegaruDAnantabrahmAdiBhihi ShakrAdi nAnAjanamuktajanaishcha|

ShakrAdinAnAnAvishiShTajanaishcha shlAGhyE tatra yuktamEvamviDhatwam||

वैकुन्ठॆन प्राप्तॆ लक्ष्मीगरुडानन्तब्र्हमादिभिः शक्रादि नानाजनमुक्तजनैश्च।

शक्रादिनानाविशिष्टजनैश्च श्लाघ्यॆ तत्र युक्तमॆवंविधत्तम्॥

With respect to the second explanation “SreevishEShAha” (श्रीविशॆषः)should be broken as Shree-Vi-ShEShAha whereby Sri (Shree) refers to Goddess Mahalakshmi, Vi refers to Garuda and ShESha refers to Garuda. Vaikuntha is one of the names of Lord Vishnu

ಯಂ ಯಂ ಸುಖೀ ಕಾಮಯತೇsರ್ಥಮತ್ರ ಸಂಕಲ್ಪಮಾತ್ರಾತ್ ಸಕಲೋsಪಿ ಸ ಸ್ಯಾತ್|

ಇತ್ಯೇವ ವೇದಾ ಅಪಿ ವೇದಯಂತಿ ಮುಕ್ತಿಂ ತತಃ ಕೋ ವಿಭವಾತಿರೇಕಃ||78||

Yam yam suKhee kAmayatE(s)rThamatra sankalpamAtrAt sakalO(s)pi sa syAt|

ItyEva vEdA api vEdayanti muktim tataha kO viBhavAtirEkaha||78||

यं यं सुखी कामयतॆsर्थमत्र सन्कल्पमात्रात् सकलॊsपि स स्यात्।

इत्यॆव वॆदा अपि वॆदयन्ति मुक्तिं ततः कॊ विभवातिरॆकः॥७८॥

SUMMARY: Any person feeling comfortable in Vaikuntha will get whatever he or she desires by merely thinking about it, and that too, without any efforts, say the Vedas too. What more can ever be said about any sort of wealth which is better or more than what one gets in Vaikuntha?

Bhava Prakashika cites a statement from Shruti in support of this perception:

Sa yadi pitrulOkakAmO Bhavati sankalpAdEva pitaraha samuttiShThanteeti| Sa yadi streelOkakAmaha’ ityAdyuktwA, ‘yam yamarThamBhikAmO Bhavati, yam yam kAmam kAmayatE sO(s)sya sankalAdEva samuttiShThati’ ityAdayO vEdAha||Bhava Prakashika||

’स यदि पितृलॊककामॊ भवति सन्कल्पादॆव पितरः समुत्तिष्ठन्तीति। स यदि स्त्रीलॊककामः’ इत्याद्युक्त्वा, ’यं यमर्थमभिकामॊ भवति, यं यं कामं कामयतॆ सॊsस्य सन्कल्पादॆव समुत्तिष्ठति’ इत्यादयॊ वॆदाः॥भाव प्रकाशिका॥

ವೈಕುಂಠೇ ಮಹಾನಂದತೀರ್ಥಸ್ಯ ಯೇ ಭಾಷ್ಯಭಾವಂ ಮನೋವಾಗ್ಬಿರಾವರ್ತಯಂತೇ ಸ್ವಶಕ್ತ್ಯಾ|

ಸುರಾದ್ಯಾ ನರಾಂತಾ ಮುಕುಂದಪ್ರಸಾದಾದಿಮಂ ಮೋಕ್ಷಮೇತೇ ಭಜಂತೇ ಸದೇತಿ||79||

VaikunThE mahAnandateerThasya yE BhAShyaBhAvam manOvAgBhirAvartayantE swashaktyA|

SurAdyA narAntA mukundaprasAdAdimam mOkShamEtE BhajantE sadEti||79||

वैकुन्ठॆ महानन्दतीर्थस्य यॆ भाष्यभावं मनॊवाग्भिरावर्तयन्तॆ स्वशक्त्या।

सुराद्या नरान्ता मुकुन्दप्रसादादिमं मॊक्षमॆतॆ भजन्तॆ सदॆति॥७९॥

SUMMARY: Starting from the deities, Gods and Goddesses up to human beings, whichever eligible soul or person recites repeatedly this view of the Brahmasutra Bhashya of Sri Ananda Tirtha BhagavatpAdaru in mind and speech, to the extent possible and incessantly, will, with the special grace of Lord Sri Hari, attain this sort of salvation or Moksha.

With this, the description of Vaikuntha narrated by Lord Shesha concludes.

Recitation of Madhwashastra certainly tenders the non-repetative entry into the heaven/Vaikuntha, which is the intrinsic meaning of Brahmasutra: “Aavruttihi asadakrudupadEshAt (4/4/1) “आवृत्तिः असदकृदुपदॆशात्।४/४/१।

This concludes the eleventh Sarga of Sri Madhwavijaya Mahakavya.   

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Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

277.      ಈ ಪರಿಯ ದೇಹದೊಳು ಭಗವ-

                ದ್ರೂಪಗಳ ಮರೆಯದಲೆ ಮನದಿ ಪ-

                ದೇ ಪದೇ ಭಕುತಿಯಲಿ ಸ್ಮರಿಸುತಲಿಪ್ಪ ಭಕುತರನು|

                ಗೋಪತಿ ಜಗನ್ನಾಥವಿಠಲ ಸ-

                ಮೀಪಗನು ತಾನಾಗಿ ಸಂತತ

                ಸಾಪರೋಕ್ಷಿಯ ಮಾಡಿ ಪೊರೆವನು ಎಲ್ಲ ಕಾಲದಲಿ||31||

            Yee pariya dEhadoLu Bhagava-

            drUpagaLa mareyadale manadi pa-

            dE padE Bhakutiyali smarisutalippa Bhakutaranu|

            gOpati JagannAThaviThala sa-

            meepaganu tAnAgi santata

            sAparOkShiya mADi porevanu yella kAladali||31||

SUMMARY: The persona of all Vedas Sri Jagannatha ViTThala will remain very close to the devotees who keep remembering the various forms of the Lord every moment, without forgetting him even momentarily, and transform them in to beings with the power to know even unseen things (Aparoksha JnAna) and protect them at all times.

In Dwadasha Stotra it is mentioned:

Santatam chintayE(s)nantamantakAlE vishEShataha| DwAdasha StOtra 1/12)

सन्ततं चिन्तयॆsनन्तमन्तकालॆ विशॆषतः॥ द्वादशस्तॊत्र १/१२॥

In Gita also it is mentioned:

Yam yam vA(s)pi smaran BhAvam tyajatyantE kalEvaram|

Tam tamEvaiti KauntEya sadA tadbhAvaBhAvitaha|| Gita 8/6||  

यं यं वाsपि स्मरन् भावं त्यजत्यन्तॆ कलॆवरम्।

तम् तमॆवैति कौन्तॆय सदा तद्भावभावितः॥ गीता ८/६॥

The word “sameepaganu” means, even though Sri Hari is within everyone and is close to everyone, he becomes closer to those who remember him with devotion and compassion.

Ninth Sandhi Ends

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SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 74 to 76 (79) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 74ರಿಂದ 76ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

SRI #MADHWAVIJAYAHA – YEKADASHAHA SARGAHA SHLOKAS 74 to 76 (79)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಏಕಾದಶ ಸರ್ಗ 74ರಿಂದ  76ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (79)

ನವಭಾನುಭಾಃ ಕನಕಕಾಂತಿಪರಂ ವರಹಾರಹಾರಿ ಹರಿನೀಲಹರಿತ್|

ಶಬಲಪ್ರಭಾದಿವಿವಿಧದ್ಯುತಿಮತ್ ಸುಖಬೋಧಸೌರಭಸುರೂಪಗುಣಮ್||74||

NavaBhAnuBhAha kanakakAntiparam varahArahAri harineelaharit|

ShabalapraBhAdiviviDhyadyutimat suKhabODhasauraBhasurUpaguNam||74||

नवभानुभाः कनककान्तिपरं वरहाहारि हरिनीलहरित्।

शबलप्रभादिविविधद्युतिमत् सुखबॊधसौरभसुरूपगुणम्॥७४॥

SUMMARY: That (the form of Sri Hari) is that dazzling form which cannot be compared with the brightness of the twilight of dawn (sunrise); the shine of the necklace of most precious pearls and coral; the beauty of the blueness of the Indraneelamani, a celestial bead; and the shine of various other precious, shining things in the universe, besides the supreme comfort, knowledge, aroma and best of forms ever.

ಆಶ್ಚರ್ಯರತ್ನೇಷ್ವಧಿಕಂ ಜಗತ್ತ್ರಯೇsಪ್ಯಾಶ್ಚರ್ಯಮಾಶ್ಚರ್ಯಮಹೋ ಮುಹುರ್ಮುಹುಃ|

ಸೌಂದರ್ಯಸಾರೈಕರಸಂ ರಮಾಪತೇ ರೂಪಂ ಸದಾನಂದಯತೀಹ ಮೋಕ್ಷಿಣಃ||75||

AashcharyaratnEShwaDhikam jagattrayE(s)pyAshcharyamAscharyamahO muhurmuhuhu|

SaundaryasAraikarasam ramApatE rUpam sadAnandayateeha mOkShiNaha||75||

आश्चर्यरत्नॆष्वधिकं जगत्त्रयॆsप्याश्चर्यमाश्चर्यमहॊ मुहुर्मुहुः।

सौन्दर्यसारैकरसं रमापतॆ रूपं सदानन्दयतीह मॊक्षिणः॥७५॥

SUMMARY: The charm of the husband of Rama Devi (Ramapati) Sri Hari, which is beyond comparison with the most astonishing objects in the universe and makes us utter “wonderful”, “bewildering” every time we see Him, which is most beautiful, keeps the people in Vaikuntha, those who have attained salvation, always jubilant.

Meaning of this stanza can be better appreciated in the backdrop of what Sri Krishna has uttered in The Gita:

Ashcharyavatpashyati kashchidEnamAshcharyavadwadati taThaiva chAnyaha|

Ascharyavacchainamanyaha shruNOti ShrutwA(s)pyEnam vEda na chaivam kashchit||Gita 2/29||

आश्चर्यवत्पश्यति कश्चिदॆनमाश्चर्यवद्वदति तथैव चान्यः।

आस्चर्यवच्चैनमन्यः श्रुणॊति श्रुत्वाsप्यॆनं वॆद न चैव कश्चित्॥गीता २/२९॥

ಇಜ್ಯತೇ ಯಜ್ಞಶೀಲೈಃ ಸ ಯಜ್ಞಃ ಪ್ರಾಜ್ಞಮಧ್ಯೇ ಪರಹ ಪ್ರೋಚ್ಯತೇsನ್ಯೈಃ|

ಗೀಯತೇ ಗೇಯಕೀರ್ತಿಃ ಸುಗೀತೈರ್ವಿಧ್ಯಬದ್ಧೈಃ ಸದಾssನಂದಸಾಂದ್ರೈಃ||76||

IjyatE yajnaseelaihi sa yajnaha prAjnamaDhyE paraha prOchyatE(s)nyaihi|

GeeyatE gEyakeertihi sugeetairviDhyabadDhaihi sadA(ss)nandasAndraihi||76||

इज्यतॆ यज्ञशीलैः स यज्ञः प्राज्ञमध्यॆ परः प्रॊच्यतॆsन्यैः।

गीयतॆ गॆयकीर्तिः सुगीतैर्विध्यबद्धैः सदाssनन्दसान्द्रैः॥७६॥

SUMMARY: Sri Vishnu, whose name is Yajna or Sacrifice, is worshipped by those performing the sacrifices and who attain salvation; from others, he gets established as the greatest among the scholarly; from musicians and singers who attain salvation, he, the synonym of popularity, he gets sung in adoration. All these different humans who attain salvation and are not tied by the worldly pleasures, remain completely and comprehensively happy, always.

This stanza is similar to some of the stanzas in Mahabharata Tatparya Nirnaya and Mahabharata.

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