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

Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

403.      ಗೃಹ ಕುಟುಂಬ ಧನಾದಿಗಳ ಸ-

            ನ್ನಹಗಳುಳ್ಳವರಾಗಿ ವಿಹಿತಾ-

            ವಿಹಿತ ಧರ್ಮ ಸುಕರ್ಮಗಳ ತಿಳಿಯದಲೆ ನಿತ್ಯದಲಿ|

            ಅಹರ ಮೈಥುನ ನಿದ್ರೆಗೊಳಗಾ-

            ಗಿಹರು ಸರ್ವಪ್ರಾಣಿಗಳು ಹೃ-

            ದ್ಗುಹ ನಿವಾಸಿಯನರಿಯದಲೆ ಭವದೊಳಗೆ ತೊಳಲುವರು||24||

            Gruha kuTumba dhanAdigaLa sa-

            nnahagaLuLLavarAgi vihitA-

            vihita dharma sukarmagaLa tiLiyadale nityadali|

            ahara maithuna nidregoLagA-

            giharu sarvaprANigaLu hru-

            dguha nivAsiyanariyadale bhavadoLage toLaluvaru||24||

SUMMARY: All the beings on this earth have succumbed to a daily routine of having meals, intercourse and sleep, without being aware of the prescribed restraints, culture, good deeds or righteousness, by possessing or acquiring house, family, wealth and other comforts in life.

Those leading whimsical life style without bothering about what needs to be done and what is forbidden. While doing anything or thinking, everyone should necessarily remember Lord Hari, who is present in their hearts. Otherwise, there is no escape for them from the pains, worries and decadence.

In Srimadbhagavata, the following stanza explains the above aspect:

NidrayA hriyatE naktam vyavAyEna navam vayaha|

DivA chArthEhayA rAjan kuTumbabharaNEna Va||

DEhApatyakalatrAdiShwAtmasainyEShwasatswapi|

TEShAM pramattO nidhanam pashyannapi na pashyati||Bhagavata 2/2/3-4||

निद्रया ह्रियतॆ नक्तं व्यवायॆन नवं वयः। दिवा चार्थॆहया राजन् कुटुम्बभरणॆन वा॥

दॆहापत्यकलत्रादिष्वात्मसैन्यॆष्वसत्स्वपि। तॆषां प्रमत्तॊ निधनं पश्यन्नपि न पश्यति॥भागवत 2/2/3-4॥ 

404.     ಜಡಸಂಭವ ಖಗಫಣಿಪ ಕೆ0-

            ಜೆಡೆಯರಿಂದೊಡಗೂಡಿ ರಾಜಿಸು-

            ತಡವಿಯೊಳಗಿಪ್ಪನು ಸದಾ ಗೋಜಾದ್ರಿಜನು ಎನಿಸಿ|

            ಉಡುಪನಿಂದಭಿವೃದ್ಧಿಗಳ ಕಾ-

            ರೊಡಲ ಕಾವನು ತತ್ತದಾಹ್ವಯನಾಗಿ ಜೀವರನು||25||

            JaDasambhava khagaphaNipa ken

            JeDeyarindoDagooDi rAjisu-

            taDaviyoLagippanu sadA gOjAdrijanu yenisi|

            UDupanindabhivruddhigaLa kA-

            roDala kAvanu tattadAhwayanAgi jeevaranu||25||

SUMMARY: Lotus-born Brahma is always staying in the forests in the name of Goja, Adrija and he is always accompanied by King of Birds and roaming forever in the sky the Golden Eagle, Serpent King Shesha and red-plaited Shiva. Sri Hari, in the form of Krishna, preserves and protects the birds, animals, snakes and other beings by being present in all of them and being called by the names of respective beings, bestowing upon all of them prosperity and prosperity through Moon.

“GOja” means a form in wild forests that are born on earth; “Adrija” means the forms that are present in the animals living on hills and mountains.

“JaDasambhava” means “Jalasambhava”, who is Lord Brahma

“KhagaPhaNipa” refers to Khagapa or Garuda or Golden Eagle and ShESha or Adishesha.

“KenjaDeyava” refers to Lord Shiva who has a reddish plait, which is also called as “DhoorjaTi”.

“UDupa” means Moon.   

405.     ಅಪರಿಮಿತ ಸನ್ಮಹಿಮ ನರಹರಿ

            ವಿಪಿನದೊಳು ಸಂತೈಸುವನು ಕಾ-

            ಶ್ಯಪಿಯನಳೆದವ ಸ್ಥಳಗಳಲಿ ಸರ್ವತ್ರ ಕೇಶವನು|

            ಖಪತಿ ಗಗನದಿ ಜಲಗಳಲಿ ಮಹ-

            ಶಫರ ನಾಮಕ ಭಕ್ತರನು ನಿ-

            ಷ್ಕಪಟದಿಂದಲಿ ಸಲಹುವನು ಕರುಣಾಳು ದಿನದಿನದಿ||26||

            Aparimita sanmahima Narahari

            VipinadoLu santaisuvanu kA-

            shyapiynaLedava sthaLagaLali sarvatra kEshavanu|

            Khapati gaganadi jalagaLali maha-

            Shaphara nAmaka bhaktaranu ni-

            ShkapaTadindali salahuvanu karuNALu dinadinadi||26||

SUMMARY: Lord Narasihma, who possesses unlimited grand glory, protects beings in the forest. Sri Hari, who measured up the Earth in the form of Lord Vamana, protects beings on Earth. Lord Keshava protects everywhere. In the form of Khapati (Hrishikesha), he protects beings in the sky and in his Grand form, he protects beings under the water; thus, the most kind, unbiased Lord, without any deceitful motto, protects his devotees everywhere.

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SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 5 and 6 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 5 ಹಾಗೂ 6ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 5 and 6 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 5 ಹಾಗೂ 6ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಅನತಿಪರಿಚಿತಸ್ಯಾಪ್ಯಸ್ಯ ಸೋsಯಂ ಕವೀಂದ್ರೋ

ಗುಣರಸಮತಿಗೂಢಂ ಜ್ಞಾತವಾನಿತ್ಯಚಿತ್ರಂ|

ಮಧು ಮಧುಕರರಾಜೋ ನಿಷ್ಪತನ್ ಪೌಷ್ಪಮಾಪ್ತುಂ

ನನು ಪರಿಚಯಹೀನಃ ಕಾನನೇsಪಿ ಪ್ರಭುಃ ಸ್ಯಾತ್||5||

अनतिपरिचितस्याप्यस्य सॊsयं कवीन्द्रॊ

गुणरसमतिगूढं ज्ञातवानित्यचित्रम्।

मधु मधुकरराजॊ निष्पतन् पौष्पमाप्तुं

ननु परिचयहीनः काननॆsपि प्रभुः स्यात्॥5॥

AnatiparichitasyApyasya sO(s)yam kaveendrO

guNarasamatigUDham jnAtavAnityachitram|

madhu madhukararAjO niShpatan pauShTamAptum

nanuparichayaheenaha kAnanE(s)pi prabhuhu syAt||5||

SUMMARY: It is not a matter of surprise that supreme poet Trivikrama Pandit, who was not so intimately knowing the hidden virtues of Sri Madhwacharya, thus understood the extracts of those virtues now. Does not the beetle that may start flying around an unknown forest become easily aware of or grasp the nectar of flowers?

The beetle may enter into an unknown forest and still identify the flowers that contain the nectar. Similarly, Trivikrama Pandit, who had not comprehended the Madhwa philosophy, began grasping the nectar-like hidden meanings of Shastras, as interpreted by Sri Madhwacharyaru.  

ಅಖಿಲಖಲಕುಲಾನಾಂ ವರ್ಧಯನ್ ದ್ವೇಷದೋಷಂ

ವಿದಧದಪಿ ನರಾಣಾಂ ಕೌತುಕಂ ಮಧ್ಯಮಾನಾಂ|

ಸ್ವಗತಿಸಮುಚಿತಾನಾಂ ಭೂತಿದಾಯೀ ಶುಭಾನಾಂ

ಬಹುಲಹೃದಿಹ ನಿನ್ಯೇ ಶರ್ವರೀಃ ಕಾಶ್ಚಿದೇವಂ||6||

अखिलखलकुलानां वर्धयन् द्वॆषदॊषं विदधदपि नराणां कौतुकं मध्यमानाम्।

स्वगतिसमुचितानां भूतिदायी शुभानां बहुलहृदिह निन्यॆ शर्वरीः काश्चिदॆवम्॥6॥

AkilakhalakulAnAm vardhayan dwEShadOSham

vidadhadapi narANAm kautukam madhyamAnAm|

swagatisamuchitAnAm bhUtidAyee shubhAnAm

bahuhrudiha ninyE sharvareehi kAshchidEvam||6||

SUMMARY: Sri Poornaprajnaru spent a few nights at that Vishnumangala, enhancing the demerits of hatred that some wicked people had developed towards him, surprising some middle people and blessing the virtuous and righteous people with wealth.

Sharvari means nights and it is said to be the period of Chaturmasya or Four months which are nights for deities.

The attraction of grace, blessings and devotion of each person depends on whether he or she is virtuous or not, which again depends on the Satwik, Rajas and Tamas Gunas or traits. Depending on the quality or character of the devotees, Sri Madhwaru was blessing them with love, compassion and affection; bestow wealth upon them and show them the path to heavens. However, the grace may not be the same for people with Rajas or Tamas trait.  

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

Sri #Jagannathadasa virachita SRI #HARIKATHAMRUTASARA

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

400.    ಹಲವು ಕರ್ಮವ ಮಾಡಿ ದೇಹವಚಾಲನೆ     

            ಬಳಲಿಸದೆ ದಿನದಿನದಿ ಹೃದಯಾ-

            ಮಲಸದನದಿ ವಿರಾಜಿಸುವ ಹರಿಮೂರ್ತಿಯನೆ ಭಜಿಸು|

            ತಿಳಿಯದೀ ಪೂಜಾಪ್ರಕರಣವ

            ಫಲ ಸುಪುಷ್ಪಾಗ್ರ್ಯೋದಕ ಶ್ರೀ-

            ತುಳಸಿಗಳನರ್ಪಿಸಲು ಒಪ್ಪನು ವಾಸುದೇವ ಸದಾ||21||

                Halavu karmava mADi dEhavachAlane

                baLasade dinadinadi hrudayA-

                malasadanadi virAjisuva harimUrtiyane bhajisu|

                TiLiyadee pUjAprakaraNava

                phala supuShpAgryOdaka shree-

                tuLasigaLanarpisalu voppanu VAsudEva sadA||21||

SUMMARY: Pray, chant and meditate on the idol of Lord Sri Hari, who is shining in the Lotus-like temple of your Heart, without causing much strain to the body through different deeds or works. Lord Vasudeva Sri Hari will never appreciate if one offers fruits, good flowers, Agrodaka or Water and Sri Tulasi or Basil, without the knowledge of the above mentioned process of offering worship.  

It is essential to be fully aware that Lord Sri Hari is present in our heart in various forms and in the Five Elements such as Air, Water, Fire, Sky and Earth, he is present in different forms mentioned in this stanza. If the worship is offered to Lord Sri Hari with this basic knowledge, he will certainly appreciate the devotee. If the worship is offered without this basic knowledge, then whatever is offered to him as part of worship will not be accepted by the Lord. Mechanical worship is of no avail or is futile.   

 

401.    ಧರಣಿ ನಾರಾಯಣನು ಉದಕದಿ

            ತುರಿಯನಾಮಕ ಅಗ್ನಿಯೊಳು ಸಂ-

ಕರುಷಣಾಹ್ವಯ ವಾಯುಗ ಪ್ರದ್ಯುಮ್ನ ಅನಿರುದ್ಧ|

ಇರುತಿಹನು ಆಕಾಶದೊಳು ಮೂ

ರೆರಡು ರೂಪವ ಧರಿಸಿ ಭೂತಗ

ಕರೆಸುವನು ತನ್ನಾಮರೂಪದಿ ಪ್ರಜರ ಸಂತೈಪ||22||

DharaNi NArAyaNanu udakadi

TuriyanAmaka agniyoLu san-

karuShaNAhwava vAyuga pradyumna aniruddha|

Irutihanu AkAshadoLu mU-

reraDu rUpava dharisi bhUtaga

karesuvanu tannAmarUpadi prajara santaipa||22||      

 

SUMMARY: Lord Sri Hari is present in his Narayana form on the earth; in water in the form of Turya; in the form of Sankarshana in Fire; in the Air (Vayu) in the form of Pradyumna and in the Sky in the form of Aniruddha.  Thus, being present in the five elements in the respective forms and with respective names, Lord Sri Hari is known by different names and pacifies, consoles the devotees.

The Chandogyabhashya mentions that Lord Hari is called as Udgeetha on Earth; as Nidhana in Fire; HinkAra in Air and Pratihara in the Sky. Sri Narayana wears different forms in the respective elements.

 

402.    ಘನಗತನು ತಾನಾಗಿ ನಾರಾ-

            ಯಣನು ತನ್ನಾಮದಲಿ ಕರೆಸುವ

            ವನದ ಗರ್ಭೋದಕದಿ ನೆಲೆಸಿಹ ವಾಸುದೇವಾಖ್ಯ|

            ಧ್ವನಿಸಿಡಿಲು ಸಂಕರುಷಣನು ಮಿಂ-

            ಚಿನೊಳು ಶ್ರೀಪ್ರದ್ಯುಮ್ನ ವೃಷ್ಟಿಯೊಳಗಿನ  

            ಹನಿಗಳೊಳಗನಿರುದ್ಧನಿಪ್ಪನು ವರುಷವೆಂದೆನಿಸಿ||23||

                Ghanagatanu tAnAgi nArA-

                yaNanu tannAmadali karesuva

                vanada garbhOdakadi nelesiha vAsudEvAkhya|

                DhwanisiDilu sankaruShaNanu min-

                chinoLu shreepradyumna vruShTiyoLagina

                hanigaLoLaganiruddhanippanu varuShavendenisi||23||

SUMMARY: In clouds, Sri Hari is present in the name of Narayana and he gets called by that name; in the water within the clouds, he is present in the form of Vasudeva; in thunderous lightning, he is in the form of Sanakarshana; in lightning Sri Pradyumana is present and in each drop of rain or shower, Aniruddha is present in the name of Varsha.

More details on the different forms of Lord in clouds, thunder, lightning and rain drops are provided in Chandogyopanishat and its commentaries.    

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SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 1, 2, 3 and 4 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 1, 2, 3 ಹಾಗೂ 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 1, 2, 3 and 4 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 1, 2, 3 ಹಾಗೂ 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಪರಿವೃಢಘನಸಂಘೇ ರಾಜಸಿಂಹೋರ್ಜಶಕ್ತ್ಯಾ ತ್ಯಜತಿ

ಮಲಿನಭಾವಂ ನೀರಸತ್ತ್ವಾನ್ನಿಕಾಮಂ|

ಸ್ಫುಟಮುದಯತಿ ತೇಜಸ್ವ್ಯುಜ್ಜ್ವಲೇ ಮಧ್ವಭಾನೌ

ಸುಜನಜಲಜಕಾಂತ್ಯೈ ವಿಶ್ವಮಾಸೀನ್ಮನೋಜ್ಞಂ||1||

परिवृढघनसन्घॆ राजसिंहॊर्जशक्त्या त्यजति मलिनभावं नीरस्त्त्वान्निकामम्।

स्फुटमुदयति तॆजस्व्युज्ज्वलॆ मध्वभानौ सुजनजलजकान्त्यै विश्वमासीन्मनॊज्ञम्॥1॥

ParivruDhaghanasanghE rAjasihmOrjashaktyA tyajati

malinabhAm neerasattwAnnikAmam|

SphuTamudayati tEjasvyujjwalE madhwabhAnau

sujanajalajakAntyai vishwamAseenmanOjnam||1||

SUMMARY: The cluster of clouds of king and subjects, due to the influence of Karteek Maas called Jayasihma, shunned and shed away the otherwise unexciting pollution; with the Sun of Madhwacharya, who was the most distinguished in spirit and vibrant, rising for the emancipation of the virtuous and righteous, everything transformed into highly charming and enchanting.

This incident refers to King Jayasihma becoming a disciple of Sri Madhwacharyaru that rendered the whole atmosphere to be highly pleasurable and pleasant. In addition, after King Jayasihma became a disciple of Sri Madhwaru, the citizens of two villages, who were till then opposing the philosophy of Sri Madhwaru, became more conducive, cooperative and supporting.

Oorja means Karteek Maas. MalinabhAva means pollution of the mind. Vishwam also means all deeds and universe.

It is natural that once the Head of the State or the King becomes a disciple, the people just follow or fall in line. Hence, the general public, who were opposing the philosophy of Sri Madhwaru earlier, started following the king or Sri Madhwaru.

The two villages in this context means the subject and the main pillar. In other words, the King and the subjects.

ಕೃತಮಪಕೃತಮಾರ್ಯೈಃ ಕ್ಷಮ್ಯತಾಂ ಕ್ಷಾಂತಿಭೂಪೈರಿತಿ

ಮೃದು ವದತಾಂ ಚ ಪ್ರಾರ್ಥನಾಭಿಃ ಪ್ರಭೂಣಾಂ|

ಅಪಹೃತಮಪರೇಷಾಂ ಮಂತ್ರತೋ ಗ್ರಂಥಜಾತಂ

ದಶಹೃದಯನಿಯೋಗಾದಗ್ರಹೀಚ್ಛಂಕರಾರ್ಯಃ||2||

कृतमपकृतमार्यैः क्षम्यतां क्षान्तिभूपैरिति मृदु वदतां च प्रार्थनाभिः प्रभूणाम्।

अपहृतमपरॆषां मन्त्रतॊ ग्रन्थजातं दशहृदयनियॊगादग्रहीच्छन्करार्यः॥2॥

KrutamapakrutamAryaihi kShamyatAm kShAntibhUpairiti

Mrudu vadatAm cha prArthanAbhihi prabhUNAm|

ApahrutamaparEShAm mantratO granthajAtam

dashahrudayaniyOgAdagraheechChankarAryaha||2||

SUMMARY:  As requested in a pacifying voice by King Jayasihma and other cultural leaders by stating “being the most revered, kind-hearted, pardoning, kindly excuse us”, as ordered by Sri Poornaprajna, Shankara Pandit, Padmatirtha and other rivals, who had cunningly stolen the heaps of Holy Texts, returned them.

Sri Madhwacharyaru had made up his mind to recover all the stolen books through the King and recovered the books in the same way. This decision of Sri Madhwaru to recover the books through the King or in the presence of the King has been explained in the previous Sarga or Canto in the first stanza.

The Mayavadis had cheated the then Library in-charge Shankar Pandit and stolen the books. The king punished the culprits and at the behest of Sri Madhwacharyaru, the king got those books returned to Shankar Pandit, who accepted them too.

Sri Shankara Pandit was also an established scholar and an author. His works titled “AnuvyAkhyAnadeepika” and “NyAyavivaranasambandhideepika” are said to be still available.

“Mantrataha” means “Kumantra” or black magic chants.    

ಪರಿವೃತಮವನಮ್ರೈರ್ಗ್ರಾಮಣೀಗ್ರಾಮ್ಯಪೂರ್ವೈ-

ರವನತಮುರುಚೇತಃಪಾದಪಾರ್ಶ್ವೇ ನೃಸಿಂಹಂ|

ಸಹಜವಿಜಯತೋsಯುಗ್ವಿಕ್ರಮಾರ್ಯಃ ಪ್ರಸನ್ನಃ

ಕವಿಕುಲತಿಲಕೋsಸಾವಾಶಿಷಾsತೋಷಯತ್ ತಂ||3||

परिवृतमवनम्रैर्ग्रामणीग्राम्यपूर्वैरवनतमुरुचॆतःपादपार्श्वॆ नृसिंहम्।

सहजविजयतॊsयुग्विक्रमार्यः प्रसन्नः कविकुलतिलकॊsसावाशिषाsतॊषयत् तम्॥3॥

ParivrutamavanamrairgrAmaNeegrAmyapUrvai-

RavanatamuruchEtaha pAdapArshwE nrusihmam|

SahajavijayatO(s)yugnikramAryaha prasannaha

kavikulatilakO(s)sAvAshiShA(s)tOShayat tam||3||

SUMMARY: Trivikramapanditacharyaru, an iconic poet, was very happy over the victory of his brother Shankara Pandit; he made King Jayasihma very happy with his blessings while the King was politely sitting in the divine presence of Sri Poornaprajnaru, surrounded by polite village heads, villagers, Brahmins and other people.

The word “Sahajavijayaha” makes it clear that the stealing of books by Padmatirtha and others had pained Trivikrama and the conclusion of the incident in a glorious manner created a sense of victory in his mind.

The next stanza is the blessing that Trivikrama Pandit bestowed upon King Jayasihma, which has been elaborated in Bhavaprakashika.   

ಉಪಚರತಿ ನಿತಾಂತಂ ಹಂತ ಪೌರಂದರೀ ಧೂ-

ರ್ದ್ಯುಸದಸಿ ಭಜತೋ ಯಂ ದುರ್ಲಭಾ ದಭ್ರಭಾಗ್ಯೈಃ|

ದಿಶತು ಸ ಪರಮಾನಂದಾಗ್ರ್ಯತೀರ್ತಾಂಘ್ರಿರೇಣು-

ರ್ಧರಣಿಧರ ಸುಖಂ ತೇ ಸಂತತಂ ಸ್ವಾಂತರೇತಿ||4||

उपचरति नितान्तं हन्त पौरन्दरी धूर्द्युसदसि भजतॊ यं दुर्लभा दभ्रभाग्यैः।

दिशतु स परमानन्दाग्र्यतीर्तान्घ्रिरॆणुर्धरणिधर सुखं तॆ सन्ततं स्वान्तरॆति॥4॥

Upacharati nitAntam hanta paurandaree dhU-

rdyusadasi bhajatO yam durlabhA dabhrabhAgyaihi|

Dishatu sa paramAnandAgryateertAnghrirENu-

rdharaNidhara sukham tE santatam swAntarEti||4||

SUMMARY: Oh pure-hearted king Jayasihma! May the holy dust emanating from under the feet of great Sri Madhwacharyaru, which is capable of providing the throne of Lord Indra with certainty and in abundance, which cannot be dreamt by ill-fated people, provide you with eternal intrinsic bliss.

Trivikramapandit is telling in this stanza that for eligible beings, the dust from under the feet of Sri Madhwacharyaru, if worn on the head, can bless one with the throne or the honour of ascending the throne of Lord Indra, which is not accessible to ordinary people. Here, two things are striking. The throne of Indra is not accessible and the dust from under the feet of Sri Madhwa is also not accessible to ill-fated or unfortunate people.   

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