Fwd: shrI Madhva Vijaya 2nd canto, 1 - 14

[Guest guest]

||shrI hari vAyu gurubhyo namaha || I am just forwarding the postings by shrI Jayaprakash who is been posting shrI Madhwa Vijaya to SVBM for last 2 years. So far, he has posted 2nd canto 42 verses.

From next postings onwards, he will post to " VMS " list directly. I will be forwarding all his Madhva Vijaya postings until 2nd chapter 42 verses.

haraye namaha, Shobha Srinivasan

Source:1. Kannada translation of Sri Sumadhvavijaya mahAkAvyaby Sri Sanur Bhima Bhatt Volume 1 (sarga 1-4).2. Sri Narayanapanditacharyara Sumadhvavijaya (kannadatranslation) by Dr. V Prabhanjanacharya (Itereya

prakashana vyasanakere).-------------vij~jAnabhAnumati kAlabalEna lInEdurbhAShyasaMtamasasaMtatitO janE & MdhE |mArgAtsatAM sKalati KinnahRudO mukuMdaMdEvAshchaturmuKamuKAH sharaNaM prajagmuH ||2.1||

vij~jAna=correct knowledge (correct doctrinalknowledge),bhAnumati=the sun,kAlabalEna=due to the power of kali age,lInE=got concealed,durbhAShya=incorrect commentaries(evil commentaries),saMtamasa=darkness,

saMtatitaH=set of (group of ),aMdhE=blinded,janE=the good people (who are fit for the correctknowledge),satAM=sajjanA's (gentlemen),mArgAt=from the right way,sKalati=loosing,KinnahRudaH=(the ones) who are greatly depressed,

chaturmuKamuKAH dEvAH=four faced brahma and otherdieties,mukuMdaM=To Lord Sri Vishnu,sharaNaM prajagmuH =appealed or prayed or surrendered.Due to the influence of the kali age, the correctknowledge started disappearing like the setting of

sun. Because of the incorrect and evil commentariescomposed by saMkara and others, people started loosingtheir way in understanding the correct knowledge likethe darkness covering the eye sight. Because of this,

the gods(deities) were very depressed. They prayed(appealed to) to Lord Sri Vishnu along with four facedBrahma.Notes: As narrated towards the end of previouschapter, because of the advent of the incorrect

doctrines, the good people of the world slowly startedloosing their way. When Sun sets, just as thetraveling is very difficult, without the correctexplanation (interpretation) of the work of SriVedavyasa, the march towards mOxa is impossible. Since

it is the responsibility of the deities to make surethat the good people of the world (sajjanA's) get thecorrect knowledge and the undeserving ones (the evilones) do not get the correct knowledge, they appealed

to Lord Sri Vishnu is the meaning (MahabharatatAtparya nirNaya 32/133).------------------P.S: Due to some factors, the frequency of the postingis unkown.nAthaH kalau triyugahUtiranudbubhUShu-

rbrahANamapyanavatAramanAdidikShuH|sarvaj~jamanyamanavEkShya sakAryavIryamsmErAnanO bhuvanajIvanamAbabhAShE ||2.2||hUtiH=having the name,triyuga=triyuga, having incarnations (avatArA's) inonly three yugA's,

kalau=in kali age,anudbubhUShu=having no desire to incarnate,anavatAram=having no avatara on this earth,brahmANAm api=even four faced brahma,anAdidikShuH=having no desire to order or direct,nAthaH=that Lord Sri Narayana,

sakAryavIryam=One who is capable of performing thetask,sarvaj~jam=the all knowing,anyam=the different one,anavEkShya=not even seeing,bhuvanajIvanam=one who gives life to all creatures ofthe world,

smErAnanaH=having a smiling face,AbabhAShE=ordered or directed.Lord Sri Narayana incarnates only in kRuta, trEtA anddwAparAyuga. He did not wish to incarnate in kali age.Since four faced brahman never has any incarnations on

the earth, Lord Sri Narayana did not even wish toorder him. Lord did not see anyone who is all knowingand capable of performing any task. Hence he orderedLord MukhyaprAna with a smiling face in this way.

Notes:1. Even though the Vyasa and parashurAma forms of Lordexist in Kali age, it has to be noted that theincarnation itself happenned in other yuga's.kRutAdIni trINi yugAni avatartumiShtAnyasyEtitriyugaH| yugatrayAvatAratvAt triyugO viShNuruchyatE |

iti cha| yugatrayAvatArENa triyugashchEti kaThyatE| -iti pAdmE bhA. tA (3/25/26).2. Also the budda avatAra happened in the transitionof dwApara to kaliyuga; so also the kalki avatAra,which happens in the transition of kali to kRuta yuga.

So it is not incorrect to say Lord is triyuga.----------vEdAMtamArgaparimArgaNadInadUnAdaivIH prajA visharaNAH karuNApadaM naH |AnaMdayE sumuKa bhUShitabhUmibhAgOrUmAMtarENa mama sadguNanirNayEna || 2.3||

sumuKa= (Oh!) the fair faced one (Lord vAyu),mama=mine,sadguNanirNayEna=To adjudicate (my) auspeciousattributes (faultless attributes),rUmAMtarENa=in a different form or incarnation (asMadhva),

bhUShita bhUmibhAgaH=decorated or auspecious part ofthe world,vEdAMta=the great scripture (like upaniShat etc),mArga=in the correct path (shown by vedA's),parimArgaNa=(with this)information or message,

dIna dUnAH=Lowly and sorrowful (i.e., being unable tounderstand the correct import of the great scripturesand hence very sorrowful),visharaNAH=having no succor or assistance,naH=us,karuNApadaM=Eligible for kindness,

daivIH = (the ones) devoted to me,prajAH=that good people,AnaMdayE=make them happy.Oh! mukhyaprANa (the fair faced one), you incarnate onthe earth (as Madhva) to adjudicate my auspiciousattributes. My devotees are feeling sorrowful due to

their being unable to understand the correct import ofupaniShat and other scriptures as they cannotcorrectly understand the brahmasUtrA's written by SriVedavyasa. Those good people are fit for our kindness.

They have no other succors. Hence you make my devoteeshappy (by incarnating on the earth and explaining tothe good people of the earth the correct meaning ofvedAMta).Notes:1. Since the third incarnation of vAyu is to make the

good people of the world happy, his name is AnaMdatiirtha. This shlOka has an indication in it.2. There is a saying "Face is the index of the mind".The word sumuKa means one having a pure mind too. Inorder to indicate that, third incarnation of the vAyu

is for spreading the correct knowledge, the author hasused the word sumuKa is the other meaning.3. Sri Hanuman is chiraMjIvi (having no death). SinceHanuman form of vAyu is still there on this earth, theword rUpAMtarENa makes correct sense. i.e, Eventhough

the Hanuman form of vAyu is still there on the earth,the third incarnation (a different one) in kali age isspecifically for the tatva pracAra (to spread thecorrect meaning of the scriptures to good people of

the world).AdEshamaulimaNimujvalavarNamEnaMbaddhAMjalirmarudanarghyamadhatta mUrdhnA |hArAvalImiva hRudA vibhudEMdrayAj~jAMbibhrannijAnanujighRukShuravAtitIrShat ||2.4||marut=Lord vAyu,

ujvala=the bright or the auspecious one,varNam= color,anarghyam=The precious (or the great),Enam=that,AdEsha=the command,maulimaNim=the precious crown (or the pricelesscrown),baddhAMjaliH=with folded hands,

mUrdhnA=on his head,adhatta=worn that (i.e, accepted),hRudA=with his mind,vibhudEMdrayAj~jAM=prayers of gods,hArAvalIm iva=like the garland (made of preciousstones),bibhran=wear,nijAn=to devotees(good people),

anujighRukShuH=with a desire to save (bless),avAtitIrShat= decided to incarnate (on the earth).In this way Lord vAyu accepted the command of supremebeing Lord Sri Narayana with folded hands and headbent with great humility. This was like a servant

wearing the priceless crown lustrous with jewelsoffered by his master. (And) thinking about theprayers of the gods (Rudra and others) which were likeprecious necklace, he decided to incarnate on theearth to save the good people.

Notes:1. vAyu decides to incarnate on the earth based onthree things. Command of the Supreme Being, prayers ofthe gods and intention of saving the good people.2. In the great mahakAvya as said in previous chapters

the same set of words are used to apply to two (ormore) things. In this shlOka the word 'ujvalavarNa' isapplied to maulimaNi (priceless crown) and the commandof Lord.3. In the work prataHsaMkalpagadya of Sri Raghavendra

Tiirtha this is explained beautifully (not quotingthe actual sentence from the work).---------------Special note from the translator (avatArikAH) for theshlOka number 5: On the command of Lord Vishnu, vAyu

incarnated in the home of madhyagEha bhatta who was agreat devotee of Lord anaMtEshwara in udupi. To bringthis fact the author explains the plight of goodpeople who did not have the correct knowledge of the

scriptures at that time.---------kAlaH sa Eva samavartata nAma yAva-cchiMtAkulaM vividhasAdhukulaM babhUva |vEdAMtasaMtatakRutAMtarasaM na vidmaHshrEyO labhEmahi kathaM nu vayaM batEti ||2.5||yAvat Eva= When,

saH kAlaH=(during) the time when gods like brahma andothers prayed,samavartata nAma=happened (then),vividha=different,sAdhu kulaM= the (groups of)good people,vEdAMta=the vEdAMta shAstra (brahmamImAMsa shAstra),

saMtata=from the good lineage or tradition)(kannada=saMpradAya),kRutAMta rasaM=hidden aspects or secrets (i.e, correctessence of ) philosophy,vayaM= we,na vidmaH=cannot determine,shrEyaH=prosperity,

kathaM nu=howlabhEmahi=obtainedbata=(oh!) difficult,iva=in this way,cchiMtAkulaM babhUva=became deeply concerned (orbecame very anxious).(During the time)When brahma and other dieties prayed

to Lord Sri Vishnu, the good people on this earth weredeeply concerned. (They thought) 'We don't quiteunderstand the essence of the great vEdAMta shAstracoming from the great tradition. (Oh!)How are going to

obtain the redemption?'Notes:1. The God knowledge(tatva j~jAna) is the only way forgaining the prosperity (shrEyas). Just as the peopleliving in the coastal area do suffer when the freshwater lake or well is dried, the same way even though

the people have read the vEda-shAstra (the goodscriptures), they were still unhappy not having thegrasped the essence (hidden meaning) of the greatscriptures. Fresh water from sea 'will be' availableonly when water evaporates to form clouds and

eventually when it rains; simularly sea of knowledgefrom the vEdA's etcetera are available only bystudying the commentaries on the works of vEdavyAsa bySri Madhva rUpi vAyu. This is the essance of theshlOka.

tatprItayE rajatapIThapurAdhivAsIdEvO vivEsha puruShaM shubhasUchanAya |prAptE mahAya mahitAya mahAjanaughEkOlAhalEna sakutUhalini pravRuttE ||2.6||rajatapIThapura=In Udupi,adhivAsi= living,

dEvaH=Lord Ananta padmanAbha,tatprItayE=For the happiness of the good people (whoare anxious),shubhasUchanAya=To give the good indication (that LordmukhyaprANa will be incarnating),puruShaM=a man (person),

mahitAya mahAya= auspecious occasion of makarasaMkrAMti festival,kOlAhalEna=with fervor,prAptE=came,mahAjanaughE=a large group(gathering)of people,sakutUhalini=very excited (group of people in that

udupi),pravRuttE=there,vivEsha= entered .Once there was a great celebration(utsava) of makarasaMkrAMti festival in udupi and there was a largegathering of people for the occasion. At that time, In

order to give happiness to good people, LordAnantAsana, entered a (dull) person to give anindication to them that Lord mukhyaprANA will soon beincarnating in that place.Notes:1. In the bhAvaprakAshika graMtha (by the same author)

the festival occasion is mentioned as makarasaMkrAMti. Even today this festival is of greatimportance in udupi (mahAya – ayanasaMkramaNOtsavAya|).2. AnantAsana is Lord nArAyaNa himself in parashurAmaform; since it is in the form of liMga, it is referred

to as anaMtAsana or anaMtEshvara. Sri Vadiraja swamihas explained this in greater detail in his workTiirthaprabhaMdha.--------AviShTavAnakushalaM puruShaM prakRutyApratyAyayannijajanAnnitarAmanRutyat |

uttuMgakEtushiKarE sa kRutAMgarAhOraMgAMtarE naTa ivAKilavismayAtmA ||2.7||prakRutyA=by his nature,akushalaM=dull (or not having any great qualities),puruShaM=(in that) person,AviShTavAn=entered,

aKila=to everyones,vismayAtmA=surprise,saH=that Lord anaMtAsana,iha=in that place (udupi),nijajanAn=his devotees,pratyAyayan=making them believe,uttuMga kEtu= a tall post,shiKarE=at the top,

kRutAMgarAhaH : kRutaH aMgahAraH yEna saH =shaking ormoving his body (legs and arms),raMgAMtarE=in the middle of the stage,naTaH iva=like an actor,anRutyat=danced.In this way, To make his faithful devotees believe,

Lord anaMtAsana entered a person who was by naturedull. That person took everyone by surprise. Heclimbed up the top of the tall post and starteddancing by moving his body as though he was a dancerin the middle of the stage.

Notes:1. Climbing of the tall post by a dull person, who, inthat very limited space itself, danced made thefaithful devotees believe that Lord himself hasentered into this person (is the meaning)-----------

AbhAShya sO & tra janatAM shapathAnuvidha-mucchairidaM vachanamuddhRutadOrbabhAShE |utpatsyatE jagati vishvajanInavRutti-rvishvaj~ja Eva bhagavAnachirAdihEtI ||2.8||--------saH= That person (i.e. Lord anaMtAsana in that

person),atra=in that Udupi,janatAM=to the people,AbhAShya=Listen (said that person),udRutadOH=lifting both his hands (above shoulders),shapathAnuvidhaM= taking the oath,ucchaiH=loudly,iha jagati=in this world,

vishvajanInavRuttiH=To give(confer) blessings onpeople of the world,vishvaj~jaH=the all knowing,bhagavAn=ShadguNaishvarya saMpanna=one possessing allthe six auspecious attributes,achirAt Eva= very soon,

utpatsyatE=will be born,iti=in this way,idam vachanaM=those words,AbabhAShE=spoke.That person(Lord anaMtAsana immanent in that person)addressed to those people loudly by lifting both hishands and took oath for his words. "People! Very soon

in this world, a person all knowing and possessing allsix auspicious attributes will be born who will conferblessings on all the good people".Notes:1. vishvaj~ja means one who knows all the one hundred

meaning of viShnusahasranAma (which has vishva as thefirst word; conto 6 shlOkA's 4-8); one who hasunderstood the main tenets like supremacy of LordVishnu etc is the meaning.2. The philosophy propounded by vAyu is beneficial to

the good people of the world. This information isconveyed by 'vishvajanInavRutti'. For this reason vAyuis also known as vishvaguru is also the meaning.3. The usage of the three words vishvajanInavRutti,vishvaj~ja and bhagavAn indicates vAyu who is about to

incarnate.4. The incarnation of Supreme Lord is made known byvAyu thru' disembodied voice(asharIra vANi). This welearn from several places in bhagavata. Since Lord isindicating to the world that vAyu is soon incarnating,

we have to understand that as the expression of loveof Lord for vAyu.sadvIpavArinidhisaptakabhUtadhAtryAmadhyE & pi karmabhuvi bhAratanAmaKaMDE |kAlE kalau suvimalAnvayalabdhajanmAsanmadhyagEhakulamaulimaNirdvijO & bhUt ||2.9||

kalau kAlE=In the kali age,sadvIpavArinidhisaptaka=including or covering sevenseas and continents,bhUtadhAtryAH=the world's,madhyE api=the middle one called jaMbUdvIpa,karmabhUmi=that land which is suitable for performing

the righteous(auspecious) karmA's leading toheaven(redemption),bhAratanAmaKaMDE=in the land(continent) calledbhArata,suvimalAnvaya=in the pure (a great) lineage (vaMsha),labdhajanmA=having the birth,

sanmadhyagEhakula=the lineage calledmadhyagEha(kannada: naDumae, tulu: nadillAya),maulimaNiH=like a crest of jewel,dvijaH abhUt=lived a brahmin.The jaMbUdvIpa which is in the middle of the sevencontinents and seas of this world has a land called

bhArata which is very suitable for perfmoning all theauspecious karmA's leading to heaven. In this kaliage, in that bhArata, there was a very pure (a great)lineage by the name madhyagEha. Born of that lineage,

lived a brahmin who was like a crest jewel of thefamily (kannada:shirOratna).Notes:1. The brahmin mentioned above, born in madhyagEhafamily was known as madhyagEha bhatta to this world.There is a mention of 'nArAyaNaprOdbhavaH' in the

concluding shlOkA's of maNimaMjari. From this someguess that the name of the brahmin mentioned in theabove shlOka as nArAyaNa. In tulu madhyagEha is knownas nadullAya. This is also referenced in pramEyamAlika

of raghuvaryatiirtha (as 'nadillAya itiprAkrUtasaMj~jA |).2. It is mentioned in detail at several places inbhagavata that bhArata is the karmabUmi. (yatrakrUtAni shubhAshubhakarmANi svargAdisAdhanAni bhavaMti

sA karmabhUmirityuchyatE |)3. seven continents or saptadvIpA's are : jaMbUdvIpa,plaksha dvIpa, shAlmalIdvIpa,kushadvIpa,krauMchadvIpa, shAkadvIpa andpushkaradvIpa. The translation of sanskrit dvIpa into

english continent is probably not very appropriate.Seven seas or saptasAgara are : lavaNa sAgara,ikshusAgara, surAsAgara, ghRutasAgara, kshIrasAgara,dadhisAgara and shudhOdasAgara.vEdAdrisadrajatapIThapurEshvarAbhyAM

grAmO vibhUShitataraH shivarUpyanAma |hEmAdrirAjavibhurAjadilAvRutAbha-stasyAbhavadguruguNaH Kalu mUlabhUmiH ||2.10||vEdAdri=The mountain by name vEdAchala,rajatapIThapurEshvarAbhyAM=from the lord of udupi

region (rajatapITha pura) the anaMtEshwara,vibhUShitataraH=nicely decorated (with),guruguNaH= excellent qualities,shivarUpyanAma=having the name shivabeLLi or shivalli(village),hEmAdrirAja=the mEru mountain,

vibhu=Lord shaMkara,rAjat=the shining one (golden),ilAvRutAbhaH=having the radiance of ilAvRuta(continent or simply the place),grAmaH=that village,tasya=to that brAhmin,abhavat Kalu=had been.mUlabhUmiH=the place of birth.

There was a village by name shivalli(shivabelli) whichwas adorned by mountain vEdAdri and temple ofanaMtEshvara (Lord of rajatapITha pura). That placewas like mEru mountain and the ilAVruta continentadorned by Lord ShaMkara. That auspecious place where

many good people well read in vEdic scriptures livedwas the place of birth for that excellent brahim.Notes:1. This gives a clear indication that Sri MadhyagehaBhatta was originally from shivalli village.

2. Two miles away from udupi towards east is the birthplace of iMdrANitiirtha and suvarNa river calledvEdAchala mountain. ilAvRuta continent spreads aroundthe mEru mountain. Bhagavata purANa states that Lord

Rudra lives in that mountain (ilAvRutE tu bhagavAnbhavaH –.. 5th skaMda, 17th chapter).3. Nine continents are bharata, kiMpuruSha,harivarSha, ilAvRuta, ramyaka, hiraNmaya, kuru,bhadrAshva and kEtumAlA.

-----------rAmAdhivEshitaharisvasRumaulimAlA-rAjAdvimAnagirishObhitamadhyuvAsa |kShEtraM sa pAjakapadaM trikulaikakEtuHkaM yaddadhAti satataM Kalu vishvapAjAt ||2.11||trikula=for the three lineage (by names vadippe,

parpadAne and kabekOde),EkakEtuH=like a main pillar,saH=That brahmin,rAma adhivEshita=installed by Lord Sri ParashurAma,harisvasRu=Lord Sri Krishna's sister Durga dEvi,mauli mAlA=(like a) festoon on the head,

rAjat=shining,vimAnagiri=vimAnagiri mountain,shObhitaM=adorned with,yat=that ,kShEtraM= place,vishvapA= protector of everything,ajAt=from Lord (ParashurAma) who has no birth,satataM=all the time,

kaM=the water,dadhAti Kalu=having (that one),pAjakapadaM=in the place by name pAjaka,adhyuvAsa=lived.To the southeast of shivalli village is the place byname pAjaka. Around the pAjaka in all the four

directions are the four little ponds (i.e., tiirthAs)created by Lord parashurAma with the help of his axe,bow and arrow by slitting open the hard stone earth.Other than that, pAjaka is adorned with vimAnagiri

mountain, where Lord ParashurAma has installed thediety Durga dEvi (the sister of Lord Sri Krishna).This pAjaka kShEtra is glittering (shining) because ofthe presence of this vimAnagiri mountain. In thatpAjaka, there lived a great brahmin who was like the

main pillar of three great lineages.Notes:1. There is an indication here that Madhyageha bhattawho was native of shivalli village moved to pAjaka.2. Since the pAjaka kShEtra gets its water from the

four tiirtha's created by Lord ParashurAma (parashu,bhanu, bANa and gadAtiirtha), the name pAjaka is veryeffectual.3. Here 'pa' means Lord ParashurAma. 'aja' means thewould-be brahmA Sri Madhva; Along with the four

tiirthA's created by Lord ParashurAma, there is alsovAsudEva tiirtha created by Madhva. Because ofthis(also) the place is called pAjaka (is the anothermeaning).4. In the saMpradAyapaddati of Sri Hrishikesha Tiirtha

it is said that all these tiirthas are destroyers ofsins just as the weapons of Lord like axe etc arelethal for the evils.5. In the TiirthaprabhaMda of sri Vadiraja Tiirthaalso, there is an explanation about pAjaka

(1.16-1.17).In this shlOka same set of words are used forexplaining vEda vidya and a bride.----------arthaM kamapyanamanaM puruShArthahEtuMpuMsAM pradAtumuchitAmuchitasvarUpAm |kanyAM suvarNalasitAmiva vEdavidyAM

jagrAha vipravRushabhapratipAditAM saH ||2.12||saH=That brahmin,puruShArtha=the four values of life (dharma, artha,kAma and mOksha),hEtuM=the reason for,anavamaM=excellent one,kaM api=even that,

arthaM=the real treasure (to be understood asknowledge of god himself or Madhva),puMsAM=to the good person,pradAtuM=to give,uchitAM=the suitable (deserving) bride or appropriateto be read by brahmin,

uchitasvarUpAM=excellent looking,suvarNalasitAM=glittering because of wearing thegolden ornaments or glittering because of the verywell enunciated letters (akshara),vipravRushabhapratipAditAM=given (to him in marriage)

by an excellent brahmin or educated from an excellentteacher,kanyAM=the bride,vEdavidyAm iva=like vEdavidyA (like knowledge ofvEda),jagrAha=married or accepted.The sacred knowledge of vEdA's gives the god knowledge

to the good people(sajjanA's) which grants the fourvalues or purushArthA's like mOxa etc. That brahmin,read the sacred vEdA's (composed of well enunciatedwords or aksharA's), suitable to be learned by abrahmin, under a very learned guru. Given to him in

marriage by an excellent Brahmin, MadhyagEha bhattathen married a suitable bride from a great family,having pure(good) character, right age, wearing thegolden ornaments, who would give to the world thegreat person Sri Madhva, who grants the knowledge,

wealth etc (puruShArthA's) to the good people.Notes:1. Here the word 'vEdavidye' not only indicates purityof MadhyagEha bhatta's wife but also gives anindication that her name could be vEdavati.2. The MadhyagEha couple are 'pAMdu-kuMti';

'bhAradwAja couple' 'jamadagni-rENuke'. Suchreferences are available in some monographs(works/scriptures). MadhyagEha's wife's name isvEdavati. This is mentioned injaMbuKaMdIvAdirAjAchArya's bhAvasUchana which is a

commentary on Sri HarikathAMRuta sAra.(vEdavatyAKyabhAryAyAmavatIrNOjagadguruH | -itipaMcharAtrE yajuHsaMhitAyAM).---------rEmE & chChayOpaniShadEva mahAvivEkObhaktyEva shuddhakaraNaH paramashritA & lam |

mithyAbhimAnarahitaH parayEva muktyAsvAnaMdasaMtatikRutA sa tayA dvijEMdraH ||2.13||saH dvijEMdraH= That excellent Brahmin,tayA=with his wife,mahAvivEkaH= having great wisdom (or knowledge),achChayA=faultless,

upaniShadA iva=like upniShad (scripture),shuddhakaraNaH=having a pure mind,alam paramashritA= greatly dependent on Lord,bhaktyA iva=(like) having a great devotion (towardsSri Vishnu),mithyAbhimAnarahitaH=having no false attachments like

a philosopher(tatva j~jAni),svAnaMdasaMtatikRutA=(giving) enjoyment which is ofhis own essence, one who would beget a great personSri Ananda Tiirtha,parayA=excellent,muktyA iva=like in mukti (liberation),

rEmE=sported.That excellent Brahmin was a very wise person, havingvery pure mind and like a true philosopher having nofalse attachments to worldly things. He was having agreat family life with his wife who was (also) a great

devotee of Lord, having a pure mind and one who wouldbeget a great son Sri Ananda Tiirtha. This was like aperson having a great knowledge becoming very pleasedreading faultless scriptures (upaniShad's) and a great

tatvaj~jAni enjoying the bliss in liberation which isof his own essence.Notes:1. The purity of the family life is described sobeautifully in this mahAkAvya that it is rare to findsuch descriptions in the other Sanskrit Literatures.

2. The un-authored scripture i.e., vEdA's are freefrom all the blemishes. Here 'pure mind' means onehaving no hatred, jealousy etc. mithyAbhimAna rahitaHmeans one who is free from ego, selfishness etc.3. svAnaMdasaMtatikRutA means progeny by name Sri

Ananda Tiirtha. The meaning of this is mentioned inbhAvaprakAshika by the same Author. svAnaMda EvasaMtatirmadhvaH | 'hanUmAn bhIma AnaMdaH' ititadrUpANi || (Bh.pra). 'hanUman bhIma AnaMda' ityAdibahurUpiNaH| -paiMgishRuti-bhRuhadbhAShya.

tasya prabhOshcharaNayOH kuladEvatAyAHbhaktiM babaMdha nijadharmarataH sa dhIraH |vij~jAnabhAratapurANamahArahasyaMyaM bhaTTa ityabhivadaMti janA vinItam ||2.14||janAH=Those people,vij~jAta=the learned one,

bhArata=mahAbhArata,purANa=bhAgavata and other purANA’s,mahArahasyaM=the secretive knowledge (or the intricate knowledge),vinItam=being obedient or humble,yaM=that brahmin,bhattaH iti abhivadaMti= called him ‘bhatta’,

nijadharma=in his varNAshrama,rataH dhIraH=deeply interested and having firm mind,saH= that brahmin,kuladEvatAyAH= to the family diety (to kula dEvata),tasya prabhOH=His Lord (Sri Ananata padmanAbha),charaNayOH=at the holy feet,

bhaktiM babaMdha=offered his devotion.That brahmin who had the firm mind and deep interest in his daily rituals andduties offered the atmost devotion to his Lord Sri Ananta padmanAbha. He wasvery learned in the intricacies and secrete of mahAbhArata, bhAgavata and

otherpurANA’s. The people called that very obedient and humble brahmin‘bhatta’.Notes:1. Here ‘nijadharma’ means the darma that is correct for ones varNAshrama.2. The name ‘bhatta’ was very appropriate for that Brahmin having

knowledge,devotion and obedience.

 

bharathi ramaNa mukhyaprANANtargata shrI kR^iShNArpanamastu

 

-- *shriishaH sharaNam.h*mama svAmI harirnityaMsarvasya patireva cha*xemaM vidhAsyati sa no bhagavAn.h tryadhIshaH | trAtAsmadIyavimR^ishenakiyAnihArthaH*

sarvAdhAraH, sarvakAraH, sarvaprerakaH, sarvasattApradaH,sarvashabdavAchyaH, sarvAchintyaH, sarvakarmakartA, sarvakarmapUjyaH, sarvakarmasAxI,sarvadevAdivandyaHviShNuH sarvottamaH, anantaguNapUrNaH, doShadUraH, svatantraH, sarvasvAmI,

sarvasR^iShTyAdikartA, sarvAntaryamI, sarvavyAptaH, mama anantopakArakaH,sa eva gurudevatAntargataH san.h pApAdi nAshayati, bhaktiGYAnAdi anugR^iNAtitaddAsohaM, nAhaM svatantraH na mama kArakANi, sarvANi taddattAnyeva, sarvaM

tasmin.h samarpyatepUrNaH preShThaH paraH svAmI vyAptaH kartA upakArakaH | raxatyeva tadIyaMmAM karmArchyo gurudevagaHsarvarige preraka sarvakartabhoktasarvatradali vyApta sarvashabda vAchasarvaguNa paripUrNa sarvadoShadUra

sarvaGYAnagamya sarvashakta mUrtisarvesha cheluva gopAlaviThalareyasarvAntariyAmi sarvabauma namo