SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 51 and 52 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 51 ಹಾಗೂ 52ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ವಿಧುರಯಮಕಲಂಕಃ ಸ್ಯಾದ್ಯದಿ ಸ್ಯಾದವಶ್ಯಂ

ನನು ನಿಜಸಹಜಾಯಾಃ ಸುಂದರಾಸ್ಯೇಂದುಕಲ್ಪಃ|

ಇತಿ ಸುರಲಲನಾಭಿರ್ಲಾಲಿತಃ ಖೇಚರೀಭಿಃ

ಸಮಧಿಕಮಧುರಿಮ್ಣಾಪೂರ್ಣಚಂದ್ರಸ್ತದೋದೈತ್||51||

विधुरयमकलन्कः स्याद्यदि स्यादवश्यं ननु निजसहजायाः सुन्दरास्यॆन्दुकल्पः।

इति सुरललनाभिर्लालितः खॆचरीभिः समधिकमधुरिम्णापूर्णचन्द्रस्तदॊदैत्॥51॥

Vidhurayamakalankaha syAdyadi syAdavashyam

Nanu nijasahajAyAha sundarAsyEndukalpaha|

Iti suralalanAbhirlAlitaha khEchareebhihi

samadhikamadhurimNApUrNachandrastadOdait||51||

SUMMARY: The transcendental goddesses, who were roaming about in the space, were praising the Full moon by saying “if this moon were not to have the darks spots, he would have definitely been on a par with the face of his most beautiful sister Mahalakshmi”; the full moon, who was being adored in that manner by the goddesses appeared in the sky by that time.

This is a description of the night that set in after the sunset. Description of full moon is one of the features of a Mahakavya without which a work cannot be rated as “Mahakavya”.

KhEchareebhihi means goddesses. Vidhu means the Moon.                 

ಇನವಿರಹಮಸಹ್ಯಂ ಪ್ರಾಪ್ಯ ಸಚಕ್ರೈ-

ಶ್ಚಿರಮಿಹ ಪರಿತಪ್ತಂ ಪೂರ್ವತಪ್ತೈಃ ಸುತುಷ್ಟಂ|

ಮೃದುಕುಮುದಚಕೋರೈಃ ಪಾದಸಂಗೇನ ರಾಜ್ಞಃ

ಕಮಪಿ ಸಕಲಹೃದ್ಯಂ ಕಲ್ಪಯೇನ್ನೈವ ದೈವಂ||52||

इनविरहमसह्यं प्राप्य सचक्रैश्चिरमिह परितप्तं पूर्वतप्तैः सुतुष्टम्।

मृदुकुमुदचकॊरैः पादसन्गॆन राज्ञः कमपि सकलहृद्यं कल्पयॆन्नैव दैवम्॥52॥

Inavirahamasahyam prApya sachakraishchiramiha paritaptam pUrvataptaihi sutuShTam|

MrudukumudachakOraihi pAdasangEna rAjnaha kamapi sakalahrudyam kalpayEnnaiva daivam||52||

SUMMARY: The ruddy goose (Bird Chakravaka) and the Lotus, which became very nostalgic in the night due to the departure of Sun and suffered from great pain with their contact with the Moon; the soft, white water lily and various birds such as Chakora were happy with the appearance of Moon in the sky. Has the Alimighty not created anything that is pleasant to all beings?

It is an established fact that Lotus flowers blossom as soon as the Sun rises; similarly, the ruddy goose loves the dawn. But, the Chakora and other species of birds and the white water lily dislike Sun. In other words, the Chakora and other bird species as well as the white water lily love Moon and Moonlight. It is sarcastically stated that the Lord does not seem to create something that is loved or is pleasant to all beings. Even Sun and Moon have certain boundaries which they cannot forego. There are limitations for everyone, including Lord Brahma, Indra and so on, not to speak of human beings.

This stanza also symbolically mentions that except Sri Hari, no other being, including gods, goddesses and deities, is complete in all respects. Everything and everyone will have some defect/demerit or the other.

Demons like Duryodhana hate even that Almighty, who is omnipotent, omnipresent and omniscient.

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

440.     ರಸವಿಶೇಷದೊಳತಿವಿಮಲ ಸಿತ-

            ವಸನ ತೋಯಿಸಿ ಅಗ್ನಿಯೊಳಗಿಡೆ

            ಪಸರಿಸುವುದು ಪ್ರಕಾಶ ನಸುಗುಂದದಲೆ ಸರ್ವತ್ರ|

            ತ್ರಿಶಿರದೂಷಣವೈರಿ ಭಕ್ತಿ ಸು-

            ರಸದಿ ತೋಯ್ದ ಮಹಾತ್ಮರನ ಬಾ-

            ಧಿಸವು ಭವದೊಳಗಿರ್ದರೆಯು ಸರಿ ದುರಿತರಾಶಿಗಳು||28||

            RasavishEShadoLativimala sita-

            Vasana tOyisi agniyoLagiDe

            Pasarisuvudu prakAsha nasugundadale sarvatra|

            trishiradUShaNavairi bhakti su-

            rasadi tOyda mahAtmarana bA-

            dhisavu bhavadoLagirdareyu sari duritarAshigaLu||28||

SUMMARY: If a pure/white cloth is soaked and lit up, the light does not dip and spreads around. Great men who soak themselves in devotion will not be affected by the heaps of difficulties even if they are are floating in the ocean of family/worldly life, with the grace of the enemy of Trishiras and Dushana, Lord Sri Hari.

If a cloth is soaked in a particular type of oil and lit, the light it emits will be very bright and it spreads around, though the cloth does not fade. Similarly, the righteous and virtuous family persons soaked in the nectar of devotion do not get affected by the heaps of difficulties and troubles.

“Trishiradushanavairi” refers to Srirama, who killed Khara, Trishiras and Dushana in Dandakaranya. There was another Trishiras, who was a son of Ravana and he was killed by Hanumantha. Hence, Trishiras referred in this stanza refers to the demon, who was living in Dandakaranya, with his other two brothers Khara and Dushana.

441.     ವಾರಿನಿಧಿಯೊಳಗಖಿಳನದಿಗಳು

            ಬೇರೆ ಬೇರೆ ನಿರಂತರದಲಿ ವಿ-

            ಹಾರಗೈವುತ ಪರಮಮೋದದಲಿಪ್ಪ ತೆರದಂತೆ|

            ಮೂರು ಗುಣಗಳ ಮಾನಿ ಎನಿಸುವಂತಹ        

            ಶ್ರೀರಮಾರೂಪಗಳು ಹರಿಯಲಿ

            ತೋರುತಿಪ್ಪವು ಸರ್ವಕಾಲದಿ ಸಮರಹಿತವೆನಿಸಿ||29||

            VArinidhiyoLagakhiLanadigaLu

            bEre bEre nirantaradali vi-

            hAragaivuta paramamOdadalippa teradante|

            MUru guNagaLa mAni mAni yenisuvantaha

            ShreeramArUpagaLu hariyali

            tOrutippavu sarvakAladi samarahitavenisi||29||

SUMMARY: Like all the rivers exist separately in a sea and roam about happily, the different forms of Trigunamani Mahalakshmi exist always in Sri Hari, separately and appear separately.

The Upanishats clearly state that even after joing the sea, the individuality of each river is not lost. All the rivers that join sea exist separately within the sea, flow and enjoy with all the freedom. This fact has been proved correct through scientific research. Similarly, Mahalakshmi serves Lord Hari in different forms, which no other deity can do.

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SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 48, 49 and 50 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 48, 49 ಹಾಗೂ 50ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA – CHATURDASHAHA SARGAHA SHLOKAS 48, 49 and 50 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಹದಿನಾಲ್ಕನೇ ಸರ್ಗದ 48, 49 ಹಾಗೂ 50ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

ಅವನಿವನವನಧ್ರುಗ್ವಾಯುಖಾಹಂಮಹತ್ಸು

ಪ್ರಕೃತಿಗುಣಸಮೇತಾವ್ಯಾಕೃತಾಕಾಶ ಏಕಂ|

ತತಮತನುಮನಾಃ ಸೋsಚಿನ್ತಯತ್ ಸತ್ಸಮಾಧಾ-

ವಸುರಸುರನರೇಭ್ಯಃ ಸದ್ಗುಣಂ ನಾಥಮನ್ಯಂ||48||

अवनिवनवनध्रुग्वायुखाहंमहत्सु प्रकृतिगुणसमॆताव्याकृताकाश ऎकं।

ततमतनुमनाः  सॊsचिन्तयत् सत्समाधावसुरसुरनरॆभ्यः सद्गुणं नाथमन्यम्॥48॥

AvanivanavanadhrugwAyukhAham mahatsu

prakrutiguNasamEtAvyAkrutAkAsha yEkam|

TatamatanumanAha sO(s)chintayat satsamAdhA-

vasurasuranarEbhyaha sadguNam nAthamanyam||48||

SUMMARY: That broad-minded Sri Poornaprajnaru thought of that Lord by attaining the state of Samadhi or Coma; he meditated on that Almighty, who envelopes the Earth, Space, Light or Radiation, Sky, Self-esteem or Pride or Vanity, Supreme Principles, the original solid nature, the sky beyond sky that encompasses the three traits of Sattwa, Rajas and Tamas, who is always untouchched by the discrimination of place or location, who is entirely different from demons or Asuras, the deities or the Suras and humans or Naras, who is the Lord of everything and adores infinite qualities.

This stanzas emphasises the significance of offering prayers during dusk. Sri Madhwacharyaru has shown to the world the importance of meditation after sunset by doing it himself.    

Sri Madhwacharyaru has also demonstrated that a devotee should invariably think of the Omnipotence, Omniscience and Omnipresence of the Lord, control all the senses, focus only on the Lord and his infinite qualities,

ವ್ಯದಧತ ಪರಿದೃಷ್ಟಜ್ಯೋತಿಷಃ ಸಾಧು ಸಾಂಧ್ಯಂ

ನಿಯಮಮವನಿದೇವಾ ಜ್ಯೋತಿಷೋsಪ್ಯಾವಲೋಕಾತ್|

ವಿಹಿತಮನುಸರಂತೋ ಧರ್ಮಶಾಸ್ತ್ರಪ್ರವೀಣಾಃ

ಸವಿತರಿ ಸವಿತಾರಂ ಚಿಂತಯಂತಸ್ತ್ರಿಲೋಕ್ಯಾಃ ||49||

व्यदधत परिदृष्टज्यॊतिषः साधु सान्ध्यं नियममवनिदॆवा ज्यॊतिषॊsप्यावलॊकात्।

विहितमनुसरन्तॊ धर्मशास्त्रप्रवीणाः सवितरि सवितारं चिन्तयन्तस्त्रिलॊक्याः॥49॥

Vyadadhata paridruShTajyOtiShaha sAdhu sAndhyam

niyamamavanidEvA jyOtiShO(s)pyAvalOkAt|

VihitamanusarantO dharmashAstrapraveeNAha

Savitari savitAram chintayantastrilOkyAha||49||

SUMMARY: The Bhoosuras or earthly deities or the disciples of Sri Madhwacharyaru, who practised strict adherence to the principles of payig obeisance given in Scriptures, who were well accomplished in righteous practices, began their evening obeisance with the Sun still shining in the sky by invoking Sri Hari, the Lord and creator of three universes, in the Sun and celebrated till the Stars started shining well in the Sky.

In this stanza, the rule that the evening obeisance should be begun when the Sunlight is still on and should be continued till the stars appear in the sky or till it is dark.     

ವಿವಿದುರತಿತರಾಂ ಯೇ ದೇವತಾಃ ಷೋಡಶೋಕ್ತಾ

ಹರಹರಿಹಯಪೂರ್ವಾಂತ್ಯಾಃ ಕಲಾಭೇದತೋsಸ್ಯ|

ಸುಹುತಮತಿಸೃಜಂತೋsಗ್ನ್ಯಾಹಿತಾಸ್ತೇsಗ್ನಿಹೋತ್ರಂ

ವ್ಯಧುರುಚಿತಮಪೂರ್ವಂ ಯೇನ ಗಾಯತ್ರಲೋಕಃ||50||

विविदुरतितरां यॆ दॆवताः षॊडशॊक्ता हरहरिहयपूर्वान्त्याः कलाभॆदतॊsस्य।

सुहुतमतिसृजन्तॊsज्ञ्याहितास्तॆsज्ञ्निहॊत्रं व्यधुरुचितमपूर्वं ऎन गायत्रलॊकः॥50॥

VividuratitarAm yE dEvatAha ShODashOktA

haraharihayapoorvAntyAha kalAbhEdatO(s)sya|

suhutamatisrujantO(s)gnyAhitAstE(s)gnihOtram

vyadhuruchitamapoorvam yEna gAyatralOkaha||50||

SUMMARY: The Agnihotri Brahmins, who were conversent with the Sixteen deities, including Rudra, Indra, who are addressed by differentiating between the irregular divisions of arts and who adore the Divine Fire at the origin as well as the end, performed the Agnihotra in the manner that suited them most by offering the Ghee in sumptuous quantity to the sacrificial fire. Such Agnihotra or the practice of worshipping Lord Hari thorugh Fire God leads one to the Loka of Lord Vishnu, whose name is Gayatra there.

The names of sixteen deities have been given in Shrutis.   

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

438.     ದೀಪದಿಂ ದೀಪಗಳು ಪೊರಮ-

            ಟ್ಟಾಪಣಾಲಯಗತ ತಿಮಿರಗಳ

            ತಾ ಪರೀಹರಗೈಸಿ ತದ್ಗಪದಾರ್ಥ ತೋರ್ಪಂತೆ|

            ಸೌಪರಣಿವರವಹನ ತಾ ಬಹು-

            ರೂಪನಾಮದಿ ಎಲ್ಲ ಕಡೆಯಲಿ

            ವ್ಯಾಪಿಸಿರ್ದು ಯಥೇಷ್ಟಮಹಿಮೆಯ ತೋರ್ಪ ತಿಳಿಸದಲೆ||26||

            Deepadim deepagaLu porama-

            TTApaNAlayagata timiragaLa

            tA pareeharagaisi tadgapadArtha tOrpante|

            SauparaNivaravahana tA bahu-

            rUpanAmadi yella kaDeyali

            vyApisirdu yathEShTamahimeya tOrpa tiLisadale||26||

SUMMARY: Like the lamps come out of lamps and clear the darkness in shops and houses and make the articles inside visible, Lord Sri Hari, who has the Golden Eagle Garuda as his vehicle, presents himself in all places in different forms and with different names, shows everything, without making anyone aware of his supreme greatness.

It is a known fact that the light is transferred from one lamp to another and with it the articles, items become visible. Sri Madhwacharyaru has explained this factor in his Bhagavata Tatparya Nirnaya as: “DeepAddeepAntaram yathA”(2/6/41- Bhagavata Tatparya NirNaya); further in the same work, Sri Madhwacharyaru states: “TEjasO rUpavadrUpam bahudhAkurutE Harihi”(1/1/1).

Sauparana refers to Sauparnee or the wife of Suvarna or Sauparnivara, which means Garuda, the divine Golden Eagle, the vehicle of Lord Vishnu. Varavahana means Lord Hari, who rides Garuda.   

439.     ನಳಿನಮಿತ್ರಗೆ ಇಂದ್ರಧನು ಪ್ರತಿ-

            ಫಲಿಸುವಂತೆ ಜಗತ್ತ್ರಯವು ಕಂ-

            ಗೊಳಿಪದನುಪಾಧಿಯಲಿ ಪ್ರತಿಬಿಂಬಾಹ್ವಯದಿ ಹರಿಗೆ|

            ತಿಳಿಯೆ ತ್ರಿಕಕುದ್ಧಾಮನತಿಮಂ-

            ಗಳಸುರೂಪವ ಸರ್ವಠಾವಿಲಿ

            ಪೊಳೆವ ಹೃದಯಕೆ ಪ್ರತಿದಿವಸ ಪ್ರಹ್ಲಾದಪೋಷಕನು||27||

            NaLinamitrage indradhanu prati-

            Phalisuvante jagattrayavu kan-

            goLipadanupAdhiyali pratibimbAhwayadi harige|

            tiLiye trikakuddAmanatiman-

            gaLasurUpava sarvaThAvili

            poLeva hrudayake pratidivasa prahlAdapOShakanu||27||

 SUMMARY: Like the rainbow acts as the reflection for Sun, all the three universes dazzle like the unparalleled reflection for Lord Sri Hari. By worshipping the TripaduddhAma Sri Hari of pleasant form, the caretaker of Prahlada, Sri Hari becomes visible everywhere and every day in one’s heart.

Now, there are two types of reflection, in general. In this stanza, the beings have been depicted as reflections of Lord Hari. The two types of reflection are known as SopAdhika and AnupAdhika. The SopAdhika or a reflection that has external alternatives refers to the reflection we find in the morror. It is clear that apart from the reflection we find in mirrors there are other means in which similar reflections can be experienced or seen like in water, oil and so on. Rainbow is said to be belonging to the AnupAdhika type of reflection, which means there are no parallels for rainbow. However, scientifically, it has been proved that apart from the soft showers that allow the sun’s rays pass through, appearing as a rainbow, there are other means like the tiny drops of water we come across in waterfalls or even large dams provide a similar medium for the rainbow to appear in the presence of Sunlight. The idea behind giving the example of rainbow is to show that the reflection of Hari in all beings is inexplicable, invisible and it can only be experienced with unassuming devotion.

The word TrikaduddhAma means three places where Lord Hari stays. They are Shwetadweepa or the milky cosmic ocean, AnantAsana or the mattress of serpent king Ananta or Sheshanaga and V Vaikuntha. In brief, Trikaduddhama means resident of three places. The word Trikaduddhama is mentioned in the Vishnusahasranama.

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