SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKA 15 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 15ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

 SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKA 15 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 15ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

ಗೌಣೈಸ್ತರ್ಕೈರ್ಗೌಣವಾಕ್ಯಾಭಿಗುಪ್ತೈರ್ಗೌಣೀಂ ಬುದ್ಧಿಂ ವರ್ಧಯಂತೇ ನೃಣಾಂ ತೇ|

ಹಂಸಾನಾಂ ನೋ ವಾಗ್ವಿಘಾತಪ್ರವೀಣಾಃ ಸಿಂಧುಂ ಭೂಯೋ ವಾರಿವರ್ಷೈರಿವಾಬ್ದಾಃ||15||

GauNaistarkairgauNavAkyABhiguptairgauNeem budDhim varDhayantE nruNAm tE|

HamsAnAm nO vAgwiGhAtapraveeNAha sinDhum BhUyO vArivarShairivAbdAha||15||

गौणैस्तर्कैर्गौणवाक्याभिगुप्तैर्गौणीं बुद्धिं वर्धयंतॆ नृणां तॆ।

हंसानां नॊ वाग्विघातप्रवीणाः सिन्धुं भूयॊ वारिवर्षैरिवाब्दाः॥15॥

SUMMARY: Like the clouds that are exponents of suppressing the sound of swans, make the sea swell by pounding down huge quantity of water, the pupils of Sri Madhwaru, empowered by the words that propound the many qualities, with didactic statements that provide Lord Brahma with sane quality (Sagunatwa) (that spread the Nirgunatwa or of being bereft of bad qualities), they are suppressing the false pride of saints like us and enhancing the wisdom of people about the Sagunatwa of Parabrahma.

This stanza establishes the fact that the knowledge the pupils of Sri Madhwaru were sharing among people silenced the followers of Adwait philosophy which confined to believing that Lord Brahma is bereft of any qualities (Nirgunatwa) and established the fact that Lord Brahma or Parabrahma or Vishnu is complete with qualities such as bliss and well being.

The word Nirgunatwa is said to be misleading or is being misinterpreted as being without any qualities, whereas the reality is that the qualities of Lord Parabrahma or Vishnu are innumerable, infinite and unlimited and each and every quality of Lord Vishnu is again infinite, unlimited and beyond comprehension for Lakshmi Devi, his consort, and Lord Vayu, not to speak of other deities.     

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

288.      ಪತಿಯೊಡನೆ ಮನಬಂದ ತೆರದಲಿ

          ಪ್ರತಿದಿವಸದಲಿ ರಮಿಸಿ ಮೋದಿಸಿ

          ಸುತರ ಪಡೆದಿಳೆಯೊಳು ಜಿತೇಂದ್ರಿಯಳೆಂದು ಕರೆಸುವಳು|

          ಕೃತಿಪತಿಕಥಾಮೃತ ಸುಭೋಜನ-

          ರತ ಮಹಾತ್ಮರಿಗಿತರ ದೋಷ-

          ಪ್ರತತಿಗಳು ಸಂಭವಿಸುವವೆ ಅಚ್ಯುತನ ದಾಸರಿಗೆ||11||

          Patiyodane manabanda teradali

          Pratidivasadali ramisi mOdisi

          Sutara paDediLeyoLu jitEndriyaLendu karesuvaLu|

          krutipatikaThAmruta suBhOjana-

          rata mahAtmarigitara dOSha-

          pratatigaLu samBhavisuvave achyutana dAsarige||11||

SUMMARY: Roaming and romancing wishfully with her husband and enjoying the life, begetting children from him, a virgin woman earns respect as victorious over sensory organs. Can the clusters of other defects ever relate to the virtuous servants of Achyuta engaged in consuming the meals of elixir of stories of Krutipati Sri Hari, who is in the form of Pradyumna?

The special feature of this stanza is that for Brahma and other deities of same rank and file, the taint of sin never gets stuck. For a woman living with her husband and begetting children from him never dissipates her character. Similarly, for Brahma, Rudra and other deities, taint of sin never gets stuck even if they induce and entice demons to indulge in criminal and anti-cultural acts.

A woman romancing with a man other than her husband becomes insane. Similarly, none can escape from the taint of Karma or sin or negative energy if he does not surrender all his actions and thoughts to Lord Hari.

289.   ಸೂಸಿಬಹ ನದಿಯೊಳಗೆ ತನ್ನ ಸ-

          ಹಾಸ ತೋರುವೆನೆಂದು ಜಲಕಿದಿ-

          ರೀಸಿದರೆ ಕೈಸೋತು ಮುಳುಗುವ ಹರಿಯ ಬಿಟ್ಟವನು|

          ಕ್ಲೇಶವೈದುವನಾದಿಯಲಿ ಸ-

          ರ್ವೇಶ ಕ್ಲೃಪ್ತಿಯ ಮಾಡಿದುದ ಬಿ-

          ಟ್ಟಾಶೆಯಿಂದಲಿ ಅನ್ಯರಾರಾಧಿಸುವ ಮಾನವನು||12||

          SUsibaha nadiyoLage tanna sa-

          hAsa tOruvenendu jalakidi-

          reesidare kaisOtu muLuguva hariya biTTavanu|

          klEshavaiduvanAdiyali sa-

          rvEsha klruptiya mADiduda bi-

          TTAsheyindali anyarArADhisuva mAnavanu||12||

SUMMARY: Anyone trying to exhibit bravery by jumping into a river and swim in the opposite direction of the water current, would quickly lose hold on his arms and get drowned. In the same way, anyone discarding Sri Hari gets destroyed. A person deviating from the original cult created by Sri Hari, the Eshwara of everything and trying to worship other deities for the sake of quick fruits will soon fall prey to abuse.

This stanza asserts and emphasizes the fact that devotees of Sri Hari will not face any problem or obstacles in life while antagonists of Sri Hari will face series of obstacles. Although empirically the instances around us appear to be contradictory to this philosophy, a deeper understanding and analyses of the lives of theists and atheists can certainly prove things otherwise.

Swimming against the water current symbolically means going against the set principles of life, culture and tradition. In reality no culture or tradition is against the wishes of the Lord. But a majority of people discard the established principles of faith, belief, culture and tradition and things fall apart.

This stanza is like an explanation given by Lord Krishna in the Gita:

KAnkShataha karmaNAm sidDhim yajanta iha dEvatAha|

KShipram hi mAnuShE lOkE sidDhirBhavati karmajA||4/12||

कांक्षतः कर्मणां सिद्धिं यजन्त इह दॆवताः।

क्षिप्रं हि मानुषॆ लॊकॆ सिद्धिर्भवति कर्मजा॥4/12॥

MEANING: A person going after results or fruits forgets abo

ut the culture and traditions he is supposed to follow during the four phases of life (Childhood, Adulthood, Familyhood and Elderly life) and tries to impress upon or please any power or deity that tacitly promises such quick results and starts worshipping such power or deity.

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 12, 13 & 14 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 12, 13 ಮತ್ತು 14ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 12, 13 & 14 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 12, 13 ಮತ್ತು 14ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ವೇದವ್ಯಾಸೋ ನ್ವೇಷ ವೇದೋ ನು ಮೂರ್ತೋ ದಿವ್ಯಾ ಮೂರ್ತಿರ್ಯಸ್ಯ ಸಾ ಸುಸ್ಮಿತಸ್ಯ|

ತದ್ದ್ರಷ್ಟ್ಯೂಣಾಂ ಚೇತಿ ವಾಣೀಕೃಪಾಣೀ ನೂನಂ ಮಾಯಾಪಕ್ಷಮೂಲಂ ಛಿನತ್ತಿ||12||

VEdavyAsO nvESha vEdO nu mUrtO divyA mUrtiryasya sA susmitasya|

TaddraShTyUNAm chEti vANeekrupANee nUnam mAyApakShamUlam Chinatti||12||

वॆदव्यासॊ न्वॆष वॆदॊ नु मूर्तॊ दिव्या मूर्तिर्यस्य सा सुस्मितस्य।

तद्द्रष्ट्यूणां चॆति वाणीकृपाणी नूनं मायापक्षमूलं छिनत्ति॥12॥

SUMMARY: His smiling demeanor is divine. The very base of roots of Mayavada/Mysticism is being pruned or cut with the sword-like words: “Is he Lord Vedavyasa proper? Or is he a personification of Vedas?” that people who saw him exchanged among themselves.

The popularity and public appreciation of Sri Madhwacharyaru was spreading like wild fire, which could not be tolerated or assimilated by the followers of Mysticism as the number of its followers was steadily and quite quickly declining. KrupANee means sword. While the virtuous were full of praise and appreciation for the eloquence, the authentic presentation of philosophical concepts coupled with excerpts, wide ranging referrals to Puranas, Shastra and holy texts, the syllogistic order of the argument that was never painted with any sense of rivalry, jealousy, condemnation or criticism attracted people in herds and hundreds. Most accomplished scholars of Mayavada had accepted defeat in the debates against Sri Madhwaru and had begun virtual conversion to the Dualism or Dwaitha philosophy.

ಆಕ್ಲಿಷ್ಟಂ ತತ್ಸೂತ್ರಭಾಷ್ಯಂ ಬಲೀಯೋಮಾನೋಪೇತಂ ಕಾ ಕ್ಷತಿರ್ನಸ್ತಥಾ ಚೇತ್|

ಅಸ್ಮಾಕಾಃ ಕೇsಪ್ಯೇವಮುಕ್ತ್ವಾ ವಿಲಜ್ಜಾ ಲಜ್ಜಾಸಿಂಧೌ ದುಃಸಹೇsಮಜ್ಜಯನ್ ನಃ||13||

AakliShTam tatsUtraBhAShyam baleeyOmAnOpEtam kA kShatirnastaThA chEt|

AsmAkAha kE(s)pyEvamuktwA vilajjA lajjAsinDhau duhsahE(s)majjayan naha||13||

 आक्लिष्टं तत्सूत्रभाष्यं बलीयॊमानॊपॆतं का क्षतिर्नस्तथा चॆत्।

अस्माकाः कॆ(स्)प्यॆवमुक्त्वा विलज्जा लज्जासिन्धौ दुःसहॆsमज्जयन् नः॥13॥

SUMMARY: Some of the ‘shameless’ followers among ourselves of Mayavada are saying: “The “Brahmasutrabhashya” of Sri Madhwacharyaru is very simple; it is filled with strong authentication; when such is the case, what harm can it cuase to us?” and these words are drowning us all in the deep sea of shame.

Some staunch followers of Mayavada were getting upset with a few fellow beings who were tacitly appreciating the Dwaitha philosophy being established by Sri Madhwacharyaru, though those staunch philosophers were also helpless.

ತಸ್ಯ ವ್ಯಾಪ್ತೈಃ ಶಿಷ್ಯಜಾಲೈಸ್ತು ಗೌಣೈಃ ಸಂಸತ್ಸಿಂಧೌ ಶಂಖಚಕ್ರಾದಿಭೃದ್ಭಿಃ|

ಮಾ ಗೃಹ್ಯೇರನ್ ವಿಶ್ವಸತ್ತ್ವಾಂತರಾಣಿ ಕ್ಷೇಮಾಪ್ತ್ಯೈ ನಸ್ತತ್ರ ನೀತಿಂ ವಿಧತ್ತ||14||

Tasya vyAptaihi shiShyajAlaistu gauNaihi samsatsinDhau shanKhachakrAdiBhrudBhihi|

MA gruhyEran vishwasattwAntarANi kShEmAptyainastatra neetim viDhatta|

तस्य व्याप्तैः शिष्यजालैस्तु गौणैः संसत्स्न्धौ शंखचक्रादिभृद्भिः।

मा गृह्यॆरन् विश्वसत्त्वांतराणि क्षॆमाप्तैनस्तत्र नीतिं विधत्त॥14॥

SUMMARY: “Find out some way for our own welfare or safety so that the aquifers-like minds of all people escape from getting caught in the oceans-like public sessions/meetings where the nets-like disciples of Sri Madhwaru wearing the symbols of conch and disc (Vaishnava symbols), who are virtuous and are spread everywhere.

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

Sri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

286.        ಕಲಿಯೆ ಮೊದಲಾದಖಿಳದಾನವ-

                ರೊಳಗೆ ಬ್ರಹ್ಮಭವಾದಿದೇವ-

                ರ್ಕಳು ನಿಯಾಮಕರಾಗಿ ಹರಿಯಾಜ್ಞೆಯಲಿ ಅವರವರ|

                ಕಲುಷಕರ್ಮವ ಮಾಡಿ ಮಾಡಿಸಿ

                ಜಲರುಹೇಕ್ಷಣಗರ್ಪಿಸುತ ನಿ-

                ಶ್ಚಲಸುಭಕ್ತಿಜ್ಞಾನಪೂರ್ಣರು ಸುಖಿಪರವರೊಳಗೆ||9||

                Kaliye modalAdaKhiLadAnava-

                roLage BrahmaBhavAdidEva-

                rkaLu niyAmakarAgi hariyAjneyali avaravara|

                kaluShakarmava mADi mADisi

                jalaruhEkShaNagarpisuta ni-

                shchalasuBhaktijnAnapUrNaru suKhiparavaroLage||9||

SUMMARY: Brahma, Rudra and other deities exist in Kali and other demons and according to His orders, they indulge in sinful acts and prompt, entice and induce those demons to indulge in sinful acts, in accordance with their inherent negative energies. Then, they submit all their actions to Pundareekaksha Sri Hari. Even during their stay in those demons, their devotion and knowledge are intact and they feel happy.

Here is a message in this stanza that just as Brahma, Rudra and other deities prompt sane beings to indulge in good deeds under the instructions of Sri Hari, the same deities induce the Kali and other demons to indulge in bad deeds, under the instructions of Sri Hari. All the deities are empowered by Sri Hari to do whatever Sri Hari desires.

Another important message of this stanza is that Brahma, Rudra and other deities are not affected by either the good deeds of good people or the bad deeds of bad people. All the deities remain eternally happy.

Mahabharata Tatparya Nirnaya provides explanation:

“PrErakA api pApAnAm na dEvAha pApamApnuyuhu”;

HEtavO(s)pi hi pApasya na prAyaha PhalaBhAginaha||

DEvAha puNyasya daityAshcha mAnuShAstu dwiBhAginaha| (Mahabharata Tatparya Nirnaya 21/178)

“प्रॆरणा अपि  पापानां न दॆवाः पापमाप्नुयुः”;

हॆतवॊsपि हि पापस्य न प्रायः फलभागिनः॥

दॆवाः पुण्यस्य दैत्याश्च मानुषास्तु द्विभागिनः।महाभारत तात्पर्य निर्णय: 21/178।

Even in Bhagavata Tatparya Nirnaya and Brahmasutra, this conception has been explained.

287.     ಆವ ಜೀವರೊಳಿದ್ದರೇನಿ-

                ನ್ನಾವ ಕರ್ಮವ ಮಾಡಲೇನಿ-

                ನ್ನಾವ ಗುಣರೂಪಗಳುಪಾಸನೆ ಮಾಡಲೇನವರು|

                ಕಾವನಯ್ಯನ ಪರಮಸತ್ಕರು-

                ಣಾವಲೋಕನಬಲದಿ ಚರಿಸುವ

                ದೇವತೆಗಳನು ಮುಟ್ಟಲಾಪವೆ ಪಾಪಕರ್ಮಗಳು||10||

                Aava jeevaroLiddarEni-

                nnAva karmava mADalEni-

                nnAva guNarUpagaLupAsane mADalEnavaru|

                KAvanayyana paramasatkaru-

                NAvalOkanabaladi charisuva           

                dEvategaLanu muTTalApave pApakarmagaLu||10||

SUMMARY: Brahma and other deities, who act solely under the gracious and kind care of Sri Hari, irrespective of the beings they stay in, irrespective of what acts they induce those beings or indulge in any sort of actions, irrespective of what characters they exhibit or adore, do not attract any sort of negative energy.

It is quite clear that the actions and thoughts of every being are directed by Sri Hari through Brahma, Rudra and other deities. Yet, none of the deities are touched, influenced or affected by whatever they do or direct or induce the beings to do or act. The effect or impact of actions and thoughts are entirely on the beings. Bhagavata explains:

DEhavAgbudDhijam DheerA DharmajnAha shardDhayA(s)nvitAha|

KShipantyaGham mahadapi vENugulmamivAnalaha||

KEchit kEvalayA BhaktyA VAsudEvaparAyaNAha|

AGham Dhunvanti kArtsyEna neehAramiva BhAskaraha||Bhagavata (6/1/14,15)

दॆहवाग्बुद्धिजं  धीरा धर्मज्ञाः श्रद्धयाsन्विताः।

क्षिपन्त्यघं महदपि वॆणुगुल्ममिवानलः॥

कॆचित् कॆवलया भक्त्या वासुदॆवपरायणाः।

अघं धुन्वन्ति कार्त्स्यॆन नीहारमिव भास्करः॥भागवत (6/1/14,15)

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SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 9, 10 & 11 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 9, 10 ಮತ್ತು 11ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

 

SRI #MADHWAVIJAYAHA – DWADASHA SARGAHA SHLOKAS 9, 10 & 11 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದ್ವಾದಶ ಸರ್ಗ 9, 10 ಮತ್ತು 11ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

ಯಂ ಯಂ ಪ್ರಾಪದ್ಭೂರಿಚಿತ್ತಃ ಪ್ರದೇಶಂ ತಸ್ಮಾತ್ ತಸ್ಮಾದಾಗತೇರಂತರಾಯಃ|

ಪ್ರತ್ಯಜ್ಞಾಯಿ ವ್ಯಕ್ತಮಾರ್ಯೇಣ ಸೋsಪಿ ಪ್ರಾಪ್ನೋತ್ ಪಾರ್ಶ್ವಂ ಹಾ ವಯಂ ಭಾಗ್ಯಹೀನಾಃ||9||

Yam yam prApadBhUrichittaha tasmAt tasmAdAgatErantarAyaha|

PratyajnAyi vyaktamAryENa sO(s)pi prApnOt pArshwam hA vayam BhAgyaheenAha||9||

यं यं प्रापद्भूरिचित्तः प्रदॆशं तस्मात् तस्मादागतॆरन्तरायः।

प्रत्यज्ञायि व्यक्तमार्यॆण सॊsपि प्राप्नॊत् पार्श्वं हा वयं भाग्यहीनाः॥9॥

SUMMARY: Revered Padmatirtha had vouched that he would obstruct the entry of Sri Madhwacharyaru into any place the latter would try to visit, in the presence of general public. Yet         

Sri Poornaprajna has come very close to us! Alas! How unfortunate are we?

In reality, Padmanabhatirtha had come to know that Sri Madhwaru produced the Bhashya after returning from Badari, that Sri Madhwaru had defeated all the debators on the banks of Godavari and was again returning towards Udupi by crossing Godavari. Padmanabhatirtha was very much perturbed by hearing all this information and had declared in front of many of his followers that whenever Sri Madhwaru would again travel towards Badari or would be on his return journey from Badari, he would ensure that Sri Madhwaru would not cross Godavari. However, the news of Sri Madhwaru arriving on the other side of Godavari and crossing the river soon reached the followers of Padmanabhatirtha. They were sure that nothing could stop Sri Madhwaru from crossing the river and passing through their region.

ಪ್ರಶ್ನಃ ಪೃಷ್ಟಃ ಖಂಡ್ಯತೇ ತೇನ ನೂನಂ ಯುಕ್ತಾಂ ಯುಕ್ತಿಂ ವಕ್ತಿ ಚಾಸಾವಖಂಡ್ಯಾಮ್|

ವಾದಿವ್ರಾತಂ ಲಜ್ಜಯೇನ್ನೋ ವಿಶೇಷಾದಾಕ್ಷೇಪ್ತೇತಿ ಶ್ರೂಯತೇ ಕಿಂ ನು ಕುರ್ಮಃ||10||

Prashnaha pruShTaha KhanDyatE tEna nUnam yuktAm yuktim vakti chAsAvaKhanDyAm|

VAdivrAtam lajjayEnnO vishEShAdAkShEptEti shrUyatE kim nu kurmaha||10||

प्रश्नः पृष्टः खन्ड्यतॆ तॆन नूनं युक्तां युक्तिं वक्ति चासावखन्ड्याम्।

वादिव्रातं लज्जयॆन्नॊ विशॆषादाक्षॆप्तॆति श्रूयतॆ किं नु कुर्मः॥10॥

SUMMARY: “Whenever questioned, Sri Madhwaru would condemn it and render a strong statement which none could ever reject; he would make the plaintiffs bow their heads in utter shame” — this is what we have been hearing from all corners. What can we do now?”

This stanza depicts the way Sri Madhwacharya was condemning the unacceptable philosophical jugglery and illogical argument. None could reject or object to the answers that Sri Madhwacharya was giving and the plaintiffs had to just become silent, shut their mouth in shame.

ಪ್ರಾಚ್ಯಂ ಶಾಸ್ತ್ರಂ ಯತ್ ಸಪಾದಂ ತು ಲಕ್ಷಂ ವಾಕ್ಯೇನೈಕೇನಾಕ್ಷಿಪದ್ಧರ್ಷತೀರ್ಥಃ|

ಇತ್ಥಂ ಪಾಂಥೈರ್ವರ್ಣಿತಂ ಶೃಣ್ವತಃ ಪ್ರಾಗ್ಯುಷ್ಮಾನ್ ಪ್ರಾಪದ್ಧೂಯಮಾನಂ ಮನೋ ಮೇ||11||

PrAchyam shAstram yat sapAdam tu lakSham vAkyEnaikEnAkShipadDharShateerThaha|

ItTham pAnThairvarNitam shruNvataha prAgyuShmAn prApadDhUyamAnam manO mE||11||

प्राच्यं शास्त्रं यत् सपादं तु लक्षं वाक्यॆनैकॆनाक्षिपद्धर्षतीर्थः।

इत्थं पान्थैर्वर्णिनं शृण्वतः प्राग्युष्मान् प्रापद्धूयमानं मनॊ मॆ॥11॥

SUMMARY: “By overhearing a sentence from one of the street walkers that the one and a quarter long and vast ancient Scripture has been condemned with a single sentence by Sri Ananda Tirtha, my mind is terribly upset and it has drawn me to your feet”

The Mayavada or mysticism is as vast as one and quarter lakh. But, Sri Madhwaru condemned such a vast philosophy with a single sentence, which spells the sorry state of that philosophy.

That single sentence has been cited in Shubhabharana and drawn from Mayavada Khandana. The sentence is: “AjnAnAsamBhavAdEva cha tanmatamaKhilamapAkrutam” {अज्ञानासंभवादॆव च तन्मतमखिलमपाकृतम्}. Further, PrAchyamiti| Tachcha vAkyam “AjnAnAsamBhavAdEva cha tanmatamaKhilamapAkrutam” iti mAyAvAdaKhanDanasTham jnEyam”(प्राच्यमिति। तच्च वाक्यं अज्ञानासंभवादॆव च तन्मतमखिलमपाकृतम्}“(12/11) Ref. Sumadhwavijaya compiled, edited and published by Sri Dr. Vyasanakere Prabhanjanacharyaru pg. 427.  

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