Fwd: shrI Madhva Vijaya, Canto 2, 30-42

[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

 

 

pAtuM payAMsi shishavE kila gOpradO & smaipUrvAlayaH svasutasUnutayA prajAtaH|nirvANahEtumalabhiShTa parAtmavidyAMdAnaM dhRuvaM phalati pAtraguNAnukUlyAt ||2.30||payAMsi=the milk,

pAtuM=in order to drink,asmai shishavE=to (the little one)vAsudEva,gOpradaH=the one who gave the cow,pUrvAlayaH= the Brahmin from ‘mUdillAya’ family (or the Brahmin living inthe east side)svasutaH=his son’s,

sUnutanayA=in the form of son,prajAtaH=being born as,nirvANahEtuM=the cause for the liberation (path to the mOkSha),parAtmavidyAM=the god knowledge,alabhiShTa kila=obtained (secured, or gotten!),dAnaM=gift,

anukUlyAt phalati= bears fruit depending on,pAtraguNa=qualities of a person securing the gifts,dhRuvaM=this is reality.The ‘mUDillAya’ Brahmin(neighbour) gifted a cow for giving milk to younglittle vAsudEva. That brAhmin was again born as son to his own son and studied

the scriptures (vEdAMta shAstra) which are the path to the liberation (mOkSha)directly from Sri Madhvacharya. In this world if a gift is given to thedeserving person, one can reap the benefits of such good work in a very

deserving way.Notes:1. Since he donated a cow to a pious person like Sri Madhva , that Brahmin fromthe ‘mUDillAya’ family was born as son to his own son and studies thescriptures under Madhva himself reached the right destination. This is the

meaning.2. A gift given to a deserving person will eventually become useful in gainingthe doctrinal knowledge. (gItA 13/20)3. Another incident of a person being born to his own son could be seen inbRuhaspatyAchArya being born to his son Sri bharadWaja.

4. bhAvaprakAshika mentions the person from east who gave gift to vAsudEvabelonged to ‘mUDilAya’ family. pUrvAlayasya ‘mUDillAya’ityapabhraShtabhAShA|5. In this way the case of person being reborn in his own family is

‘pramANa-pramita’. (bhAgavata tAtparya 3/3/19).

 

atrastamEva satataM paripullachakShuHkAMtyAviDaMbitanaYvEMdu jagatyanarghyam |tatputraratnamupagRuhya kadAchidAptaHsvasvAminE budha upAyanamArpayatsaH ||2.31||budhaH=Learned one,

saH=that Sri MadhyagEha bhatta,satataM=always,atrastaM Eva=having no fear (having no blemishes),paripullachakShuH=having wide eyes,kAMtyA=glittering,viDaMbitanavEMdu=resembling the moon on bright half of the month (shukla

pakSha),jagati anarghyaM=peerless in the world,putraratnaM=the son who’s like precious jewel,upagRuhya=holding,kadAchit=on some day,AptaH svasAminE= to his Lord anaMtAsana,tat=that son,upAyanaM =as a offering,

Arpayat=submitted.That vAsudEva was always fearless. He had a large wide open eyes. He was like amoon on bright half of the month and without any peer in this world. Thatlearned madhyagEha bhatta took his son who was without any blesmishes and who

was glittering like a precious jewel, to Udupi one day. He, then offered his sonto his Lord anaMtAsana.Notes:1. Sri Madhva was like a crest jewel having no blemishes, bright as moon in thebright half of the month and having no equal in this world.

2. The son who was born because of the mercy of the lord was offered to Lordhimslef. This is the message spread by the good scriptures anyways. The messagefrom Madhva was ‘that life will be meaningful when we submit to the lotus feet

of the Lord’. The madhyagEha bhatta being a very pious person was father ofsuch a great person like Madhva and because of that he always had this(‘bhagavat arpaNa’) in his mind.3. Here several words like paripullachakShu etc could be applied to the precious

jewel or Madhva.4. ‘(upa)niShkrAmaNa’ is one of the rituals of ‘ShoDasha-saMskAra’ andwe learn that this ritual was performed to vAsudeva. Generally this ritual isperformed during the third month and from this it oculd be inferred that this

ritual was done around third month for young little vasudEva5. Sri puraMdaradAsa has written this beatiful song‘kereya nIranu kerege chelli varavapadDedavaraMte kANirO |hariya karuNadolAda bhAgyava harisamarpaNe mAdi badukirO ||’

telling us that anything we get by the grace of Lord should be offered back tohim only to gain his grace further. The present situation perfectly matched withthis haridAsA’s great composition.------

natvA hariM rajatapIThapurA(layaM taM)dhivAsaMbAlasya saMpadamanApadamarthayitvA |sAkaM sutEna parivArajanAnvitO & sauprAyannishIthasamayE nijamEva dhAma ||2.32||asau=that madhyagEha bhatta,rajatapIThapurAdivAsaM=living in udupi,

hariM=to Lord anaMtapadmanAbha,natvA=prostrating,bAlasya=to that little one,anApadaM saMpadaM=means of subsistence or prosperity without any adverse orunpleasent effect,arthayitvA=praying,sutEna sAkaM= with his son,

parivArajanAnvitaH=along with rest of the folks,nishItha samayE Eva=in the darkness of the midnight itself,nijaM dhAma=(to) their house,prAyAt=left for.That Sri madhyagEha bhatta prayed to his Lord anaMtapadmanAbha in udupi and

begged for the prosperity of his son vAsudEva without any adversities. Hecarried his little son vasudEva and left along with other folks of the family inthe middle of the night itself to their residence in pAjaka.

 

dOShEyuShAM samamanEna vanE & tibhImEtatkrIDitagraha ihaikatamaM tutOda|udvAMtaraktamavalOkya tamabhyadhAyikEnApyahO na shishututkathamESha iththam ||2.33||anEna samaM=with that infant,

dOShA=in the night,ati bhImE= very terrifying,vanE=in the forest,IyuShAM(satAM)=while going,tatkrIDitagrahaH=the spirit that was playing in the forest,iha=among them,EkatamaM=to one person,tutOda=attacked,

kEna api=from another person,udvAMtaraktaM taM=one who vomitted the blood,avalOkya=seeing,EshaH=this sprit,kathaM=how,shishumat na= did not attack(torment) the infant,ahO iththaM=in this way amazed

abhyadAyi=said so.That madhyagEha bhatta was travelling along with his family folks carrying theinfant in the middle of the night in the forest. Then a spirit which was freelyplaying in that forest attacked one of them. He started vomitting the blood.

Another person seeing this, wondered why that spirit did not attack the infant.How is it possible?Notes:1. The spirits which could torment the infant in that way are called‘bAlagraha’. In the group of people, little vAsudEva who was around three

month old was the youngest. If the spirit had attacked the little one, thatcould have been natural. But it attacked another elderly person in the group andthat was the reason for the other person to wonder.2. The place where this incidence occurred is now called ‘saMdaDike pADi’.

Even today, people don’t wonder around freely even during the day time. Thisis interesting.3. Here usage of the word ‘mahAgraha’ signifies a very terryfying spirit(demon like ‘kali’).------------------------

Avishya pUruShamuvAcha mahAgrahO & sA-vasmadvihArasamayOpagatAn samastAn |yachChaktiguptirahitAnalamasmi haMtuMlOkEshvaraH bata bAlatamaH kilEti ||2.34||asau=this,mahAgrahaH=terrifying spirit,

pUruShaM=one who is vomiting blood,Avishya=entering,asmat=our,vihAra=roaming,samaya=period,upagatAn=coming here,yat= infant’s (i.e., muKyapRANa’s),shakti=abilities,gupti=(because of the) shelter,

rahitAn samastAn= petty or helpless all,haMtuM=to kill,alaM asmi =capable,saH=that,lOkEshavaraH=lord of the world (vAyu),bAlatamaH kila=is infant only?ORsaH bAlatamaH=that little child,lOkEshavara kila= lord of the world vAyu?,

bata=surprising,iti uvAcha=said in this way.That terrifying spirit entered the person who was vomiting blood and said thus ‘I have the ability to kill all of you, who have come at this time(mid night)

to our place of roaming(sporting), if not for the protection this child isgiving it to all of you; this infant must be the lord of the world!’.Notes:1. the folks who thought that the infant was saved because of their goodness,

were made to believe by that spirit that they were saved mainly because of thegreatness of the that infant (lOkEshvara). This information is really surprising.2. One who takes refuge in Madhva never ever have to bother about attack of any

spirit of any sort. This information is embedded here; One who has takenrefuge(well read) in madhvashAstra is always protected from the doubts that mayarise because of any reason(free from saMshayapishAchi).3. Works of Madhva are really like his image (form of madhva himself). One who

has sarvamUla in his house or mind will never have the problem of ‘evilspirits’. This is the main information.

 

stanyEna bAlamanutOShya muhuH svadhAmnOmAtA kadAchana yayau virahAsahA & pivishvasya vishvaparipAlakapAlanAyakanyAM nijAmanuguNAM kila bhIrurEShA ||2.35||bhIruH=the worried,

EshA mAtA=that mother,kadAchana=one day,bAlaM=to her child,stanyEna=(from)breast fed,muhuH=repeately,anutOShya=made him happy,viraha=infants estrangement,asahA api=inspite of not tolerating,

pAlanAya=to look after,anuguNAM=the obeident,nijAM kanyAM=her daugher (girl),vishvasya=entrusting her to protect,svadhAmnA=from her house,yayau kila=left for outside.One day the worried mother had to go out of her home for some work even though

she couldnot tolerate the sepratation from her little child. She repeatedlybreast fed the little child and made him happy. In order to protect the littlevAsudEva who is himself the protector of the world, she entrusted the to her

obedient girl and left the home.Notes:1. Devotion to vAyu is the right one. Since the mother worried about protectingthe protector of the world himself due to ignorance, she had to suffer at laterstage.

2. This is like the same delusion ‘Lord rAma is safe under the protection ofvishvAmitra’.3. That fortunate sister of vAsudEva was kalyANi dEvi. This is the belief.4. By the usage of the word ‘kanyA’ it is inferred that she would have been

of age eight: aShtavarshA bhavEt kanyA |---------------sA bAlakaM praruditaM parisAMtvayaMtImugdhAkSharENa vachasAnuninAya mugdhA |mA tAta tAta sumuKEti punaH prarOdI-rmAta tanOti ruchitaM tvaritaM tavEti ||2.36||

mugdhA=the beautiful or the innocent,sA= that girl,praruditaM=crying,bAlakaM=child,parisAmtvayaMtI=consoling,sumuKa=having a beautiful face,tAta tAta=little one (baby),punaH iti= again in this way,

mA prarOdhiH=don’t cry,mAtA=the mother,tvaritaM=very soon,tava ruchitam=that which you like,tanOti=will bring,iti=in this way,mugdhAkSharENa=with innocent voice,anuninAya=consoled.Then that little innocent girl started consoling the baby in this way ‘oh! The

beautiful innocent one! Please don’t cry again. Mother will back very soonbringing whatever you want. Please stop crying’.-----------------------

 

rOdE kriyAsamabhihArata Eva vRuttEpOtasya mAtari chirAdapi nAgatAyAmjagrAha bAlamatha chaikShata mAtRumArgaMsApi kriyAsamabhihArata Eva bAlA ||2.37||prOtasya rOdE=the childs cry,

kriyAsamabhihArata Eva=again and again,vRuttE=happened,mAtari api=even the mother,chirAt=for a long period of time,nAgatAyAM=did not come,sApi bAlA=that girl too,bAlaM=the infant,jagrAha=held,

atha cha=then,mAtRumArgaM=looking for mother,kriyAsamabhihArata Eva=again and again,aikShata=saw.That girl tried to consol the baby in this way, but the baby started cryingfurther.The mother did not return back even after a long period of time. Then, that girl

lifted and held the little vAsudeva. She looked outside of the house again andagain awaiting her mother.Notes:1. The vAyu who is ‘sadAgati’ even though was in the hands of that littlegirl, she was thinking ‘what to do’ when the baby started crying without

knowing the true nature of that little one. ‘Works of Madhva i.e., thesarvamUla are really the image or reflection or another form of Madhva himself.How many of us are really taking the advantage of that anyway?!’

----------------kartavyamauDhyamabhipadya nirUpya sA taMprAbhOjayat Kalu kulithakulaM prapakvaM |shItaM payO & pi satataM paripAyayaMtIyasyOShNarOgamativElamashaMkatAMbA ||2.38||sA=that girl,

kartavyamauDhyaM abhipadya=being ignorant in the work she’s doing,nirUpya=thinking,payaH api=even the milk,shItaM=cold,paripAyayaMtI=giving for drinking,aMbA=the mother,yasya=which child,ativElaM uShNarOgaM= problem because of heat,

ashaMkata=thinking (doubting),taM=to that vAsudEva,prapakvaM=nicely boiled (cooked),kulithakulaM=heap or lots of hoarse gram (kannada: huruLi kALu),prAbhOjayat Kalu=fed him.That girl did not know what to do when the child was crying vehemently. She fed

the little vAsudEva with large quantities of cooked hoarse gram, when her motherwould not even feed the little one with warm(hot) milk doubting that it wouldcause heat problem for the child and hence would feed him rather with the cooler

milk.Notes:1. Thinking that the child is crying because of the hunger, the girl fed himwith the cooked hoarse gram is the meaning.2. Ths usage of the words like mugdhA, kanya indicate that the girl was still

very young and has’nt yet attained the age as prescribed in the scriptures forthe marriage.3. The hoarse gram that was fed to little vAsudEva was actually meant for the ox(this is mentioned later).

 

nUnaM pipAsuratirOditi haMta bAlOdI~gA dayAvirahitAM parakRutyasaktAm|ityAkulA gRuhamupEtya tadA prasannaMpUrNOdaraM sutamavaikShata viprapatnI ||2.39||tadA=then,viprapatnI=wife of Sri MadhyagEha bhatta (vEdavati),

bAlaH=the child,pipAsuH=in order to breastfeed,atirOditi nUnaM=will certainly be crying,haMta=oh!,dayAvirahitAM=without any mercy on the child,parakRutyasaktAM=becoming interested in other things,mAM dhik=shame on me! (..disparagement),

iti=in this way,AkulA=became worried,gRuhaM upEtya=coming near house,prasannaM=having a smiling face,pUrNOdaraM sutaM=child whose stoumch is full,avaikShata=saw.The mother who had been outside for some work thought “oh! the child must

certainly be crying to breastfeed. I have become busy in some other work. Shameon me!†. Thinking in this way, she hurriedly came back to her house. There shesaw her smiling son whose stomach was full.Notes:

1. Her expectation was to see a crying child and instead saw a one with smilingface and that was the reason she felt like crying. The son who is‘pUrnapra~ja, pUrNAnaMda’ was mistakenly thought as ‘pUrNOdara’ only.

That was the reason for her sorrow. ‘madupEkShayA Kalu EvamabhUditipashchAttApashcha kRutaH |(vishva, cha.)2. Another meaning is that instead of looking after her own child, she left forsome other work and that led to her sorrow; This was like yashOda dEvi running

to protect the milk leaving kRuShNa behind!3. This is also an example for gItA vAkya 3.35 (paradharmO & bhayAvahaH..)------------------pRuShTvAmagamya sakalaM cha tataH pravRuttaMyUnAM cha dussahamidaM shishunOpabhuktam |

itthaM vichiMtya tanayAM bahu bhartsayaMtyAbhItaM tayOta kupitaM manasAnutaptam ||2.40||tataH=later,prUShTvA=asked that girl,pravRuttaM sakalaM cha=everything that happened,avagamya=learning,shishunA=from that child,

upabhuktaM=having eaten,idaM=this hoarse gram,yUnAM cha=even the adult (younger adult) people,dussahaM=cannot digest,itthaM=in this way,vichiMtya=thinking,tanayAM=to that girl,bahu bhartsayaMty=scolding a lot,

tayA bhItaM=that mother was very worried,kupitaM=became angry on her daughter,manasA=from the mind,anutaptaM uta=she mourned.That mother then asked her daughter ‘how is it possible that child’s stomach

is full’? Then she enquired from her daughter about what happened when she wasgone. She became very worried that even the young people won’t be able todigest the hoarse gram that was fed to little baby. Why did you feed him with

that? In this way she became very angry and scolder her daughter. She becamevery concerned if anything would happen to her little one and thought it allhappened because of her own negligence.Notes:1. What MadhyagEha bhatta’s wife thought in such circumstance is brought out

very eloquently in this shlOka.2. One who is capable of assimilating food partaken by every jIva, and one whois vEdamaMtra pratipAdya (expounded by baLitthAsUktA etc), that Lord vAyu hasincarnated as vAsudEva. Not knowing the true nature of the child by her mother

led to her grief is the meaning.

 

 

ArOgyashAlini purEva tadA & pi putrEvismEratAmupajagAma jananyamuShya |yasya trilOkajananI jananI viShE & pipItE na vismayamavApa samastashaktEH ||2.41||putrE=(that) son,

tadA api=even when he consumed the hoarse gram,purA iva=like before,jananI=that mother,vismEratAM upajagAma=became very surprised,trilOkajananI=mother of all the three worlds,samastashaktEH=having all the power,

yasya=Lord muKyaprANA’s,jananI=mother godess shrI lakShmI dEvi,viShE=the poison,pItE api=even after drinking,vismayaM na avApa=was not surprised.In the past, when the deities and asurA’s (evils) churned the maMdAra mountain

together, the unbearable poison came out as the byproduct. Then, Lord muKyaprANadrank that poison and digested easily. Even when vAyu drank that poison, sincehe is a very capable person, his mother, goddess lakShmIdEvi who is also the

mother of all the three worlds was not surprised. But this child vAsudEva, whois an incarnation of vAyu ate hoarse gram and was (happy) as before and thatsurprised his mother very much.Notes:1. The reason vAsudEvA’s mother was very much surprised was that she did not

know the true nature of her son. Goddess lakShmIdEvi, who is the mother of allthree worlds and one who always blesses vAyu, is the mother of vAyu is themeaning.2. There is a wrong understanding that all the poison that came out during the

churning of the maMdAra mountain was consumed by Lord Rudra.But as mentioned inthe shruti-purANA’s, all that poison was actually consumed and digested bylord vAyu only; Before vatu drank the whole poison, he gave a very small portion

of that poison after reducing its strength by rubbing on his palm to Lord Rudra;even after drinking that small amount of poison, Rudra could not digest easilyand that made his throat blue; hence he’s also called nIlakaMTha. vAyu has

showed his prowess even during his incarnation as bhIma (when he drank thepoison). This has the indication that Lord vAyu indeed is jIvOttama. (MBTh10/15-17 has detailed information).3. bhAvaprakAshike lists a shruti pramANa for vAyu drinking the kAlakUta

posiosn.vAyurasmA upAmaMthat pinaShTi smAkunannamA |kEshI viShasya pAtrENa yadrudrENApibat saha || iti shRutiH ||--------------stanyaM muhuH kila dadau jananI gRuhitvAkShEmAya taM kila dadhajvanakO jajApa |

anyO janO & pi kila lAlayati sma kiMtusarvO & pi tanmuKasuhAsarasAyanOtkaH ||2.42||jananI=the mother,taM=that child,gRuhItvA=holding him,muhuH=again and again,stanyaM dadau kila=fed he breast milk,

janakaH=the father,(taM)dadhat=holding that child,kShEmAya=for his good,jajApa kila=recited the maMtrA’s,anyaH janaH api=the rest of the people too,lAlayati sma kila=fondled the child,kiM tu=but,

sarvaH api=everyone,tanmuKa=that child face,suhAsa rasAyana=nectar like smiling face,utkaH=became anxious.The mother held that child and repeatedly breast fed him. The father too heldhis son to wish him and recited the maMtrA’s like dhanvaMtri, shAMti sUkta etc

to ward off the evil. The other people too fondled with the child. Everyonebecame anxious to see his nectar like smiling face.Notes:1. Without knowing the true nature of the child the innocent people prayed for

the good of the child in every possible way.2. From this it is clear that vAsudEva was not only loved his parents by buteveryone else too.3. MadhyagEha bhatta recited dhanvAMtari, shAMti sUkta etc.dhanvaMtaryAdimaMtrAn shAMtisUktAni cha | (cha)

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bharathiramaNa 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^iNAti

taddAsohaM, nAhaM svatantraH na mama kArakANi, sarvANi taddattAnyeva, sarvaMtasmin.h samarpyatepUrNaH preShThaH paraH svAmI vyAptaH kartA upakArakaH | raxatyeva tadIyaMmAM karmArchyo gurudevagaHsarvarige preraka sarvakartabhokta

sarvatradali vyApta sarvashabda vAchasarvaguNa paripUrNa sarvadoShadUrasarvaGYAnagamya sarvashakta mUrtisarvesha cheluva gopAlaviThalareyasarvAntariyAmi sarvabauma namo