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A TRIBUTE OF HYMNS TO ÖÜ©®ÝÃÜ®æ¿á BÊÜ꣤ : 2010

Bhāvisamīra Śri Vādirājatīrtharu ±ÜÅ£WÜÙÜá : 1000
(16th Edition) ÖÜPÜáRWÜÙÜá : ±ÜÅPÝÍÜPÜÃܨÜáª
with a Foreword and an English Translation
by
Late Prof. H. Subba Rao M.A. (Mysore) ¸æÇæ : ÃÜã 30 /&

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FOREWORD
In a mood of inspiration caused by the effulgent vision of Sri
Vādirāja Muni in his dream, Sri Anandtirthacharya of Atmakur, my
young friend and a scholar in sanskrit grammer and Dvaita
Philosophy, began to compose1 this poem dr\"p{QZpG"Bpsà\"SQS"X"o
of
thirty stanzas devoted to eulogise Saint Sri Vādirāja Muni and
finished it also before the white heat of his burning emotion cooled
down. The greatness of Sri Vādirāja Muni can never be said to be
rightly understood without a proper knowledge of his astounding
Rjutva. This poem eulogize some of the enlightening achievements
of Sri Rjuyogi Vādirāja Tirtharu(1480-1600), the mystic and myriad-
minded-genius of Hoovinakere who is rightly regarded as the
saviour and re-generator of the kingdom of salvation - bestowing
spiritual education and prosperity-showering Sri Krishna
Poojas founded by Sri Madhvacharya (1238-1317 A.D) in Udupi in
1278.
The charm of the poem dr\"p{QZpG"Bpsà\"SQS"X"o
elicited immense
anugraha and appreciation of Sri 1008 Sri Vishvottama Tirtharu,
Swamiji of Sri Sode Matha, Udupi, and obtained tributes of praise
from famous scholars of outstanding merit, like Sri Alevoor
Sitarama Acharyaru, Sri Galagali Ramacharyaru, Sri M.R. Gopala-
charyaru2, Sri Padamannuru Narayanacharyaru, Raja Sri Gururaja-

©®ÝíPÜ : 27&09&2009 CñÜ®æàPÜ ÎÅàÊÜá®Ý°ÃÝ¿á|ÓܾÃÜOæWÜÙÜá 1. This he composed at his early age of 16 only.
ÊæãPÝRí : Óæãàí¨Ý (ÓÜ×) 2. The most venerable Sri M.R. Gopalacharyaru, a man of unusual courage and

ÎÅàÎÅàËÍÜÌÊÜÆɻܣà¥ÜìÎÅà±Ý¨ÜíWÜÙÜÊÜÃÜá fineness of spirit, a scholar of outstanding merit, the doyen of Indian

philosophical scholarship, a perfect treasure of encyclopedic-learning in Sri
***** Madhva-siddhānta, a milky–ocean of compassion towards me (a boy and an atom
before him) and towards all Vidyarthis, a great debater, a prolific–writer, a
supreme stylist, Yudhiṣtira of the Epic reborn, a superman in the best sense of
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 9 10 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
charyaru of Nanjanagud, Sri Deenanath Shastry Saraswath, Sri
Bhupala Haribhakta Padmanabhacharyaru, Prof. Charudev Shastry, $$ dr\"p{QZpG"Bpsà\"SQS"X"o $$
Sri Yeruru Seetarama Sharma, Sri Pandharinathacharya Galagali,
Sri R.S. Panchamukhi, Dr. B.N.K. Sharma, Sri Kalluri
dr“bXY"p&XW"w{Npá¡T"Y"p [_X"O"X"sA"pu “r“p{\"S"puQpu `qZ#
Venkatasubrahmanya Deekshitulu, Sri Bannanje Govindacharyaru,
Sri G.G. Puranik, Sri Sridhara Bhaskar Warnekar, Prof K.T.
c"pS"pS"SQX"Y"pu&{A"“ds{O"S"sO"pu “pu@¡pS"o _"_"G"pêdX"X"o $
Pandurangi, Dr. Prajna Devi etc., O"z RY"pY"[SO" W"\"SX"sA"p h¡G"sBpNpp# _"\"êu&{T" ðps«p# _"Qp
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$1$$
With great pleasure, therefore I introduce this devotional poem
dr\"p{QZpG"Bpsà\"SQS"X"o to the public as an APPEALING - ZpX"pE"pY"êV"sR"# _"X"sƒ\"“BpsNp# @s¡XW"p{_"Bppu W"t_"sZ#
MANTRAM, dear to the compassionate-heart of Bhavisamira Sri O"©pZpÆ" _"Z_\"O"r _"sO"\"ZpT"ub"pv T"Zz QXT"O"r $
Vādirāja Teertharu, residing in Panchavrindavana with Sri
Vedavyasaru infront of him and Dhavala Ganga lake behind him.
W"ÒY"p _"u{\"O"W"t\"Zp`@w¡T"Y"p “VR"pv _"sO"z O\"pX"wG"sz
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$2$$
ु ्
ीरजतपीठपरम (sd/-) H. SUBBA RAO
Udupi Dated 25-7-1978. drX"SX"R\"Bpsá¡T"{QÍ>X"{A"“z _"\"puêf"X"O\"z `Zu#
{W"ß"O\"z G"L>E"uO"S"vÆ" G"BpO"# _"OY"f\"{X"OY"p{Q@¡X"o $
W"pu! O\"z W"p{_" _"sW"\Y"W"p{\"T"sà^"# _"üs{˜¡{W"# AY"pT"Y"S"o
the word, owing to the immense grace of Sri Jayatīrtharu and an intimate object \"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$3$$
of affection of Sri 1008 Sri Satya–dhyānatīrtharu and Sri 1008 Sri
Satyapramodatīrtharu, heard my poem ‘Sri Vādirājaguruvandanaṃ’ with great
‘X"pY"p\"pQX"O"z OY"G"! dY"! `qZz _"u\"_\"! X"R\"z Bpsàz ,
interest and appreciated the charm of the poem (except the Ṛjuttva of Sri
_"EF>p®d\"Npz @s¡à! ds{O"X"O"u! G"pS"r{` W"pu! X"pz h¡G"sX"o’’ $
Soderajaru) and blessed me and enquired about the Gopathabrahmanapāṭa and ï\"z O"p\"@¡V"puR"S"z X"X" X"S"puQpM÷pêY" W"tY"pO"o _"Qp !
Tāndyamahābrāhmaṇapāṭa, in Kurnool, on the eve of Mahasamaradhana of Sri \"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$4$$
Satyanidhitirtharu and Panditamahasabha, probably in 1976\78. Really I was
highly inspired by his immortal and a delightful English foreword, , verily like a dr{\"^Nps# _\"Y"X"u\" \"p{G"\"QS"pu ãu^"pú" @s¡\"êS"o X"sQp
thunderbolt to all opponents, to the Māyāvādakhaṇḍana with Tīkā and S"v\"uüz `qZO"pu^"Qz O"\" {\"W"pu! X"t{R"nê [_P"O"pX"e"BpX"o $
Parshuvyākhyā (running to nearly 108 pages, which I have learnt by heart during W"sÒ\"p S"SQ{O" T"øOY"`z X"`{QQz {E"e"z! {`àBpo W"pu! h¡G"pu!
my boyhood), excellently published by that great savant and personality in 1940.
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$5$$
I was highly blessed by his write–up. (Anandatirthāchārya)

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ीमिसावाचितः िपतामहकेः ीसरायिवरसे
ः साां S"pW"rQu^"s G"{S"ŒO"pu&{_" @w¡O"\"pz_O"rP"êT"øV"SR"z @w¡{O"z
णामाः स ु सहमजसम ् -- (आनतीथाचायः) ‘BpSO"p&`z T"ZX"u{Î>{Q\Y"T"Q\"rz S"tS"z `ZuZpc"Y"p’ $
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 11
òOP"z O\"z ªM>{S"Æ"Y"pu `Y"X"sA"z RY"pY"zÆ" O"rP"pêSY"J>S"o
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$6$$
‘@¡pS"rS"pu S"{` \"uQ\"pQ{\"{QO"pu \Y"p_"# @¡S"rS"pu `qZ#’
ï\"z X"R\"BpsZpuX"êO"z ds{O"S"sO"z @¡pu \"uQ? W"pu! O\"pX"wO"u $
ðps±z¡ drh¡G"sX"RY"Bpz `qZBpsZpuZu@¡pSO"W"˜z¡ _"Qp
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$7$$
O\"ß"pX"n# _X"ZNpz {` W"r{O"`ZNp ZpuBppuT"_"BppêT"`z,
W"˜¡pS"pz {S"{A"“pP"ê{_"{«_"QS"z _"SO"pT"T"pT"pT"`X"o $
_"z_"pZpS"“Qp`ðpp[SO"_"{““z QpqZç÷{S"X"tê“S"z,
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$8$$
X"pSY"pu X"uàqZ\" b"X"pR"Z\"Zpu \"pGY"p_Y"X"puQp_T"Qz
drX"R\"pBpX"{_"«W"\Y"{\"W"\"# T"øpNpp{Ð"_"t˜u¡ dsO"# $
d«pV"SR"sZ\"vV"sR"p{ú"O"T"Qpu “pO"\Y"{\"W"øpLw>G"s#,
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$9$$
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V"s«z {\"Ë>“á¡{T"Npz O\"X"@¡ZpuBpêO\"p `qZz {E"SO"Y"S"o $
@¡# @¡f"s| {`! T"sX"pz_O"P"p T"øW"\"{O"? _\"p{X"S"o! {\"S"p O\"pz BpsZpu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$10$$
‘drX"pßY"pY"_"sR"p G"Y"pY"ê{\"{`O"p Qu\"v@¡BpXY"p ðpsW"p
O"OT"pK>d\"Npz X"`pC"êX"{O"Qz {\"^Nps{T"øY"z dr@¡ZX"o’ $
_"puZ_T"ðpê{X"Qz O\"QrY"\"E"S"z X"pS"z BpsZpu! W"pu! h¡G"pu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$11$$
drX"Ÿ÷p_"@w¡O"u O"P"p&{O"X"{`O"u T"tNpuê X"`pW"pZO"u
“b"p“Šw>{O"{J>TT"Nprz _\"Z{E"O"pz \Y"p_"u O\"X"u\"pT"êY"# $
12 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
W"tO"pS"pBpO"\"O"êX"pS"{\"V"sR"p G"pS"SO"s W"pu! O\"pX"wG"sz
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$12$$
drX"SX"R\"X"sS"rSçT"t{G"O"X"`pdr\Y"p_"X"s{Í>z X"sQp
T"øpú"z T"øpú"X"`pu! T"sZpNp{S"BpX"v# AY"p{O"z T"Zpz T"øpÊ"\"pS"o $
W"p{_" O\"z `qZX"R\"Y"puZ{W"X"O"z @¡pY"| {` @s¡\"êS"o BpsZpu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$13$$
dr{\"^Npsz _"X"{W"Ís>\"S"o {dO"G"S"pS"o Zb"S"o _"Qp V"puR"Y"S"o
X“uEF>pQrzðE" {S"V"`êY"S"o X"wO"G"S"pS"o íƒ"r\"Y"S"o T"ørNpY"S"o $
@¡p\Y"z _"ZE"Y"ß"wG"pu! BpsNp{S"R"u! O\"z ZpG"_"u _"ÿlZpu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$14$$
Ÿp{e"zðpŸZ{E"¢_"zY"sO"\"T"s#! drY"s{˜¡X"„rT"øQ!
QlQpêSO"T"ø{O"\"p{Q\"pQQ“S"! e"v“pu×Y"Qf"pW"Y"!
dr“pO"\Y"! S"X"pu S"X"pu X"X" {\"W"pu! _"\"êc"! X"SY"pu! X"S"pu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$15$$
dr\"pBprðpBpsá¡Z_"{e"G"BpO"rT"øAY"pO"@¡X"ê[SQW"t#!
_\"p{X"z_O\"z \"_"! _"\"êQp&{T" âQY"u duY"pu&{W"\"w{«{dY"u $
QrS"z QmS"X"S"pP"X"S\"`X"`pu X"pz T"p{` W"pu! drBpsZpu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$16$$
_"sb"ue"z _"X"S"sBpø`uNp W"Bp\"S"o! R"X"ê_P"“z T"øpBp{T"
W"tO"b"ue"E"Zz1 {` W"˜¡{`O"@w¡O"o O"S\"S"o S"w{_"z`{b"{O"X"o $
W"p{_" O\"z _"sBpsNpz @s¡X"pZ{BpqZBpz dr{\"^NpsO"rP"| {X"“S"o
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$17$$
1. (W"tO"b"ue"E"ZX"o òOY"e" W"tO"T"t\"uê E"ZJo>)
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 13
T"øp“uY"p{ç{S"\"p{_"S"pv `qZBpsá¡ ìú"zðE" {E"e"z {\"W"pu!
_"puQrY"pZ_"S"pY"@z¡ {ðp\"BpsZpu Zb"S"o X"`p@øt¡ZO"# $
W"p{_" ð\"p_"{S"Y"pX"@¡pu X"s`lZ`pu! h¡@o¡_"z{`O"pY"pz _O"sO"#,
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$18$$
\Y"p_Y"S"o X"pC"@w¡{O"z {\"R"pY" @¡{\"O"pz @w¡^Npu&{R"T"sNY"u ðpsW"pz,
T"sNY"drV"QZr{e"{\"@ø¡X"`qZz _"puQpT"sZrz T"øpT"Y"S"o $
à[×X"NY"p T"ø{`O"z `Zu#{T"øY"O"X"z T"e"z \"`S"o W"øpG"_"u
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$19$$
T"øG\"p{“O"pu&c"pS"O"X"puT"S"puQr Y"uS" T"øQrT"pu X"R"sZv\"êE"pu{W"# $
O"z O\"pX"wG"s_P"z C"S"\"p{QZpG"z T"øNppv{X" W"v^X"rT"{O"_"u\"S"puO@¡X"o $$20$$
O"pbY"puê \"O_Y"ê{O" \"uQðpu\"{R"Y"O"r, S"pZpY"Nppu W"tO"ZpLo>
àçpu W"p{\"{S", \"uQ\"uüX"s{S"T"pu “pO"\Y"W"\Y"pu X"`pS"o $
Y"puBpuðpp ìT"Zpu{b"NpðE" O" òX"u G"pO"p# _"Ql«pZ@¡p
ï\"z O\"O@w¡T"Y"p G"Y"[SO" _"sG"S"p# dr\"p{QZpG"T"øW"pu $$21$$
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O"{Ÿ^Nppu# T"ø{O"X"p `z_"pu \"p{QZpG"# T"sS"pO"s X"pX"o $$22$$
dr_\"pT"n\"wSQp\"S"ðpVQT"t\"| _\"pAY"pS"á¡T"z `qZBpr{O"\"EFs>W"X"o $
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T"ú"p_Y"\"p×Y"pu Y"# ‘{_"z`z S"_"SO"’ds{O"{\"dsO"# $
_" ï\" _\"pT"n@w¡O"o _\"T"npu \"p{QZpG"# T"sS"pO"s X"pX"o $$24$$
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_" W"\"pS"o W"p{\"X"R\"# dr\"p{QZpG"# T"sS"pO"s X"pX"o $$25$$
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“O"s# _" ï\" “pO"\Y"pu \"p{QZpG"# T"sS"pO"s X"pX"o $$26$$
14 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
“pO"\Y"# dr`Y"Bpør\"{\"{ðpÍ>T"ø{O"X"p X"`pS"o $
_" W"\"pS"o1 W"p{\"\"pY"s# dr\"p{QZpG"# T"sS"pO"s X"pX"o $$27$$
{\"S"p \"pNprT"{O"O\"z Y"pu X"sAY"T"øpNp_"X"# T"sX"pS"o $
_" ï\" W"p{\"\"pY"s# dr\"p{QZpG"# T"sS"pO"s X"pX"o $$28$$
\"SQS"z \"p{QZpG"_Y" O"wNpuMs> @¡{“{@¡[ÚV"^"X"o $
T"K>O"pz ðpwN\"O"pz E"v\" QQpO"s T"ZX"z ðpsW"X"o $$29$$
T"ú"\"wSQp\"S"u T"sNY"u T"øQ{b"NpT"QuT"Qu $
Y"u T"K>[SO" G"S"p_O"u^"s BpsàZpG"# T"ø_"rQO"s $$30$$
drZpC"\"uSçO"rP"pêS"pz {ðp^Y"pNps“êC"sR"rZ`X"o $
\"SQS"z \"p{QZpG"_Y" \Y"R"pz Ql#A"{S"\"wf"Y"u $$31$$
ìc"pS"{S"çp{\"çp\"Np_"sT"øW"pO"T"øW"p@¡ZpS"o $
_"\"pêS"o X"pR\"pS"o Y"O"rS"o \"SQu {\"^NpsO"O\"puT"Quðp@¡pS"o $$32$$
‘h¡G"sO\"z \"p{QZpG"_Y" ds{O"X"t“z S" _"zðpY"# $’
òOP"X"pC"pu^"Npz @s¡\"êS"o T"pO"s {\"ð\"puf"X"pu Bpsà# $$33$$
drZX"pT"èS"pW"pAY"pv {T"O"Zpv X"X" _"pQZX"o $
R"SY" ìpS"SQO"rP"puê&`X"o íT"{O"Î>u S"X"S"o S"s\"S"o $$34$$
h¡G"sO\"z \"p{QZpG"_Y" _"p{b"{_"«z2 S" _"zðpY"# $
V"sR"p# @¡P"z {S"Zp@s¡Y"sê#? W"pu! drX"R\"X"O"pS"sBpp#!! $$35$$
****
1. (_" W"\"pS"o ‘òO"ZpWY"pu&{T" ªðY"SO"u’ ò{O" _"pR"s#)
2. (_"p{b"{_"«X"o – BppvNppu&Y"z T"øY"puBp#, _"p{b"{_"«{X"\" _"p{b"{_"«X"o, _"sªM>z
{S"[ðE"O"z dr\"p{QZpG"h¡G"sO\"{X"{O" W"p\"# $ ‘_"sªM>pu {S"NpêY"pu Y"e" c"uY"z
O"O_"p{b"QðpêS"X"o’ òOY"S"s\Y"pAY"pS"X"o $)
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>>29>> O"z RY"pY"[SO" W"\"SX"sA"p h¡G"sBpNpp# _"\"êu&{T" ðps«p# _"Qp
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$1$$
>>30>> ÎÅàÆûÝ$¾ $˜í»Üê~ÃÜã±Ü¿Þ Ô¾ñÜÊÜááTæãà ÈàÇÝË®æãà¨æãà ÖÜÄ@
þݮݮÜí¨ÜÊÜáÁãà˜UÆÍÜáÅ£®Üáñæãà ÇæãàPÝ®… ÓÜÓÜhÝìÍÜÅÊÜáÊÜå… >
>>31>> ñÜí «Ý¿áí£ »ÜÊÜ®Üá¾TÝ MágáWÜOÝ@ ÓÜÊæìà˜² ÍÜá¨Ýœ@ ÓܨÝ
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>1>>
>>32>> »ÝÊÝ¥Üì && AUÆÍÜáÅ£®ÜáñÜ®Üã, hÝn®Ý®Üí¨ÜÊÜá¿á®Üã, ÈàÇÝ&
Ë®æãà©¿áã, ¯ÃÜíñÜÃÜ ÓÝ®ÜáÃÝWÜ©í¨Ü Ô¾ñÜÊÜááS®Üã B¨Ü ÎÅàÊÜá®Ý°&
ÃÝ¿á|®Üá Aí»ÜÅ~àÃÜã²¿Þ¨Ü ÎÅàÆQÒ $¾à¨æàËÀáí¨Ü ËÃÝgÊÜÞ®Ü&
>>33>> ®Ý¨ÜÊÜ®ÝX ÓÜPÜÆŸÅÖݾívÜWÜÙÜ®Üá° ÓÜêiԨܮÜá. AíñÜÖÜ ÓÜÊæäìàñܤÊÜá®Ý¨Ü
ÎÅàÖÜÄ¿á®Üá°™ ¯ÊÜá¾®Üá° Êæã¨ÜÆá ÊÜÞwPæãívÜá ÍÜá¨ÜœÃÝ¨Ü GÆÉ
>>34>> MágáWÜ|ÓܧÃÜã ¯ÃÜíñÜÃÜ «Ý娆 ÊÜÞvÜᣤÃÜáËÄ. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ
»ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒ&
ÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
>>35>>
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
Lord, God of infinite bliss, the husband of Lakshmi, known as
perfect by the infinite Vedas1, created this world playfully for the
1. ñÜ¥Ý × ÊæäÂàÊÜáÓÜí×ñÝ ¶&
"ÓÜígá»ÜáìÃÝ|ÓÜãPæ¤à®Ü ÇÝñÜÊæäÂà × ÓÜáÃæàÍÜÌÃÜ@ >
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 21
penance of his devotees. Pure and unceasing Rju devotees like you
meditate upon HIM constantly. Your Ṛjuhood is established in the
Holy SANJARBHURĀṆA SŪKTA. O Lord Teacher! the future Vayu!
Vādirāja!, who belongs to such a group of Rjus and who are Kalpa
tree of devotees, save me, who has surrendered himself completely
to your care.
ZpX"pE"pY"êV"sR"# _"X"sƒ\"“BpsNp# @s¡XW"p{_"Bppu W"t_"sZ#
O"©pZpÆ" _"Z_\"O"r _"sO"\"ZpT"ub"pv T"Zz QXT"O"r $
W"ÒY"p _"u{\"O"W"t\"Zp`@w¡T"Y"p “VR"pv _"sO"z O\"pX"wG"sz
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$2$$
ÃÝÊÜÞaÝ¿áìŸá«Ü@ ÓÜÊÜáágj $ÌÆWÜá|@ PÜáí»ÝÔWæãà »ÜãÓÜáÃÜ@
ñܨݪÃÝÍÜc ÓÜÃÜÓÜÌ£à ÓÜáñÜÊÜÃݱæàûè ±ÜÃÜí ¨Üí±Ü£à >
»ÜPÝö ÓæàËñÜ»ÜãÊÜÃÝÖÜPÜê±Ü¿Þ Æ¸èœ ÓÜáñÜí ñÝÌÊÜáêgáí
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>2>>
»ÝÊÝ¥Üì && PÜáí»ÝÔPæÒàñÜÅÊÝÔWÜÙÝ¨Ü ÓܨÜáY|±Üä|ìÃݨÜ
Ÿá«ÝWÜÅWÜ|ÂÃÝ¨Ü ÃÝÊÜÞaÝ¿áìÃÜá ÊÜáñÜᤠAÊÜÃÜ ÓÜÖÜ«ÜÊÜáìaÝÄ~¿Þ¨Ü
ÓÜÃÜÓÜÌ£à¨æàË ¨Üí±Ü£WÜÙÜá ÍæÅàÐÜu®Ý¨Ü ±ÜâñÜŮܮÜá° ±Üvæ¿ááÊÜ Caæf¿ááÙÜÛÊÜÃÝX,
»ÜQ¤Àáí¨Ü ÓæàËÓÜƳor ÎÅàÓæãà¨æÊÜásÜÓܧ ÎÅà»ÜãÊÜÃÝÖܨæàÊÜÃÜ,
ÎÅàÊÝXàÍÜ£à¥ÜìÃÜ PÜê±æÀáí¨Ü MágáÍæÅàÐÜuÃÝ¨Ü ¯ÊÜá¾®Üá° ±ÜâñÜÅñæÌà®Ü ±Üvæ¨ÜÃÜá.
AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ
»ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾
±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX
ÓÜᤣÓÜáñæ¤à®æ.
Xà¿áñæà MágáWÝ¥æãà˜Óè ÊÝ©ÃÝhæãà ÊÜáÖÝ®… ¿á£@ >>' C£ >
‰ÓÜíg‡»ÜáìÃ݉|Óܤ‡ÃÜá¼@ ÓÜá‰ñæàWÜꇻÜí Ê܉¿ÞQ‡®Üí ‰bñܤ‡WÜ»ÝìÓÜá ‰ÓÜáÓÜ̇ÃÜá@ >
‰«Ý‰Ã܉ÊÝPæà‡ÐÜÌ $êgáWÝ¥Ü Íæãà»Ü‰Óæà Ê܇«Üì‰ÓÜÌ ±Ü‡£°à‰Ãܼ ‰iàÊæäà ‡A‰«ÜÌÃæà >>
¶ MáWæÌà¨Ü 5/44/5
22 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
The Brahmin couple of excellent qualities called Ramacharya
and Saraswati Devi, begot you, the Latavya Deva, as the result of
their service to Sri Bhoo-varaha, blessings of Sri Vageesha Teertharu.
Oh! Ṛjuyogin! Hail unto your good self, the embodiment of Dharma,
the harbinger of welfare to all devotees, the embodied essence of
Sri Madhva–Śāstra, the beloved who have of all renounce, the ocean
of motiveless compassion and love, and the taintless centre of
holiness, dispelling the worldly attachments of the devotees. Your
divine–life and teachings, form the holy Ganga–stream that
sanctifies all. Your eyes resemble a cloud because of the rain of
merciful glances coming from them. It is astonishing that your
astounding Ṛjuhood was established by Sri Vāgīśatīrtharu himself,
when you were a new–born, dazzling with thirty–two wonderful
(superior) traits as follows : ु म ् ऋजवु य! सीद
भािववायो! नम
नः॥ (ी वा.ग.ु च.). This fact was also vindicated by Sri Satya-
dharmatirtharu, who was a Rudramśa, in his ीवािदराजोम. ्
Oh, Lord Teacher! future Vayu! Vādirāja! save me, who has
surrendered completely to your care.
drX"SX"R\"Bpsá¡T"{QÍ>X"{A"“z _"\"puêf"X"O\"z `Zu#
{W"ß"O\"z G"L>E"uO"S"vÆ" G"BpO"# _"OY"f\"{X"OY"p{Q@¡X"o $
W"pu! O\"z W"p{_" _"sW"\Y"W"p{\"T"sà^"# _"üs{˜¡{W"# AY"pT"Y"S"o
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$3$$
ÎÅàÊÜá®Ü¾«ÜÌWÜáÃÜã±Ü©ÐÜrÊÜáUÆí ÓÜÊæäìàñܤÊÜáñÜÌí ÖÜÃæà@
¼®Ü°ñÜÌí gvÜaæàñÜ®æçÍÜc gWÜñÜ@ ÓÜñÜÂñܤ $ÌËáñÝ©PÜÊÜå… >
»æãà! ñÜÌí »ÝÔ ÓÜá»ÜÊÜ»Ý˱ÜâÃÜáÐÜ@ ÓܨÜáÂQ¤¼@ Tݱܿᮅ
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>3>>
»ÝÊÝ¥Üì && ÎÅàWÜáÃÜáÃÝgÃæà! ÎÅàÊÜá®Ü¾«ÜÌWÜáÃÜáWÜÚí¨Ü E±Ü©ÐÜrÊݨÜ
ËÐÜá¡ÓÜÊæäìàñܤÊÜáñÜÌ™, gvÜ ÊÜáñÜᤠaæàñÜ®ÜÃÜÈÉÃÜáÊÜ ±ÜíaÜ»æà¨ÜWÜÙÜá, gWÜ£¤®Ü
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
ÓÜñÜÂñÜÌ CñÝ© ÊæãàPÜÒ±ÜŨÜÊÝ¨Ü ±ÜÅÊæáà¿áWÜÙÜ®Üá° ÇæãàPܨÜÈÉ ÓܨÜáÂQ¤ÓÜ×ñÜÊÝX
ÓÜgj®ÜÃÜÈÉ ±ÜÅaÝÃÜ ÊÜÞw, »ÜÊÜÂÃÜã »ÝËŸÅÖܾÃÝ¨Ü ñÝÊÜâ ¨æà©à±ÜÂ&
ÊÜÞ®ÜÃÝXÃÜáËÄ. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg&
±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ.
AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜá¤
ÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
You have vociferously established the doctrines taught by Sri
Madhva with relevant reasoning and pramanas, as follows –
‘‘(1) ŚRĪ HARI i.e, Lord Śrī Viṣṇu is the SUPREME OVER–LORD
of the universe.
(2) The Universe i.e., the world created by Lord Śrī Viṣṇu, is
unsublatably real i.e., the world is radically and fundamentally REAL.
And therefore, this universe, which the Lord Śrī Viṣṇu has created,
is REAL.
(3) The souls i.e., Jīvas are different from the Supreme Lord
Śrī Viṣṇu, and the matter, and from one another i.e., Śrī Viṣṇu is
absolutely different from the world of Jīvas and Jadās. The five
substantial differences are eternal. So there is a gulf of difference
between JĪVA and PARAMĀTMA. While the soul is dependent and
atomic in size, the Lord Śrī Viṣṇu is independent and is not confined
to any shape or size. The Soul, in Samsāra(the worldly life) is bound
by Avidyā, sorrow and fear; the Lord Śrī Viṣṇu has no trace of any
defect. Even in MUKTI (Salvation) when certain qualities similar to
those of Lord Śrī Viṣṇu are revealed in the Soul (Jīva), they are
qualitatively and quantitatively far lower than those of Lord Śrī
Viṣṇu. Among the souls themselves, there is an intrinsic difference
in each, which maintains everyone‘s individuality even in Mukti. In
fact, there is a Five–Fold difference which is real and eternal
between,
23 24 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
(1) Śrī Viṣṇu and the Soul i.e., Jiva,
(2) Soul and Soul,
(3) Soul and Matter i.e., insentient principle,
(4) Matter and Matter,
(5) Lord Śrī Viṣṇu and matter.
The difference in every object constitutes its very ’Swarūpa’. So
between Lord Śrī Viṣṇu, Soul and Matter there is a five–fold
difference; which is real and eternal.
(4) All jīvas are consciously or unconsciously subjects to Lord
Śrī Viṣṇu, i.e., Śrī Hari. The soul i.e., jīva falls under the category of
DEPENDENT–TATWA. He is entirely dependent on Lord Śrī Viṣṇu for
his being, knowing and action. This does not mean that he has no
capacity to think, judge and act on his own account. Lord Śrī Viṣṇu
has given him the faculty of thinking and judging what is good or
bad for him and a will to act according to his wish. If this
(Parādhīnakartṛtwa)position is not acceded to, all the mandates of
‘Do’s‘ and ‘Don’ts’ in the Śhastras would have no meaning. But the
faculty of the soul is also controlled by Lord Śrī Viṣṇu with reference
to the past Karmas and the nature i.e., SWABHĀVA of the soul. In
the state of MUKTI also, the soul remains dependent on Lord Śrī
Viṣṇu. Infact, in MUKTI alone he fully realises how much he is in
the complete governance of Lord Śrī Viṣṇu. In that Mukti state, the
relationship between Lord Śrī Viṣṇu and the soul is that of a
benevolent Master and a willing devoted Servant. So the souls are
dependent on Lord Śrī Viṣṇu and are His willing servants.
(5) There are various gradations among the souls i.e., Jīvas.
The COSMOS consists of infinite varieties of souls and things. Their
capacities are divergent and their functions are unlike i.e, the
individual souls are infinitely graded as superior and inferior and are
dependent on Lord Śrī Viṣṇu.
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 25
(6) Salvation consists in the realisation of bliss which constitutes
the very essence of the individual self i.e., the liberation is SELF–
REALISATION consisting in the enjoyment of such bliss as had
remained latent in the soul. MUKTI is the highest PURUSHĀRTHA
.i.e., desirable objective of the Soul.
(7) Singular, pure, sublime and unalloyed DEVOTION to the
supreme Lord Śrī Viṣṇu is the radical–means to secure salvation.
MUKTI is attained only through sublime BHAKTI i.e., devotion
towards Lord Śrī Viṣṇu.
(8) Sense – perception, Inference and Verbal–testimony i.e.,
the HOLY VEDIC SCRIPTURES are three authoritative sources of
correct–knowledge.
(9) Every word in the HOLY VEDA proclaims the Supremacy of
Lord Śrī Viṣṇu; i.e, Śrī Viṣṇu is knowable in entirety of the HOLY
VEDAS and by the HOLY VEDAS only.’’
Thus, being the future Brahma, you have taught your
devotees, with cogent reasoning, all facts that are to be meditated
by salvation-lovers and you are residing brightly in the hearts of
your dear disciples. O Lord Teacher! future Vayu! Vādirāja! save
me, who has surrendered completely to your care.
‘X"pY"p\"pQX"O"z OY"G"! dY"! `qZz _"u\"_\"! X"R\"z Bpsàz ,
_"EF>p®d\"Npz @s¡à! ds{O"X"O"u! G"pS"r{` W"pu! X"pz h¡G"sX"o’’ $
ï\"z O"p\"@¡V"puR"S"z X"X" X"S"puQpM÷pêY" W"tY"pO"o _"Qp !
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$4$$
"ÊÜÞ¿ÞÊݨÜÊÜáñÜí ñÜÂg! ÍÜÅ¿á! ÖÜÄí ÓæàÊÜÓÜÌ ! ÊÜá«ÜÌí WÜáÃÜáí,
ÓÜaÝfÓÜ÷ÍÜÅÊÜ|í PÜáÃÜá! ÍÜáÅ£ÊÜáñæà hݯà× »æãà! ÊÜÞí MágáÊÜå…' >
HÊÜí ñÝÊÜPܸæãà«Ü®Üí ÊÜáÊÜá ÊÜá®æãà¨ÝyÝÂì¿á »Üã¿Þñ… ÓܨÝ
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>4>>
26 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
»ÝÊÝ¥Üì && K Mágá±ÜâíWÜÊÜÃæà! iàÊÜÓÝ«ÜPÜÃæà! ñÝÊÜâ ®ÜÊÜá¾
E¨ÝœÃÜPæãRàÓÜRÃÜ ÊÜÞw¨Ü ""ÊÜÞ¿ÞÊݨÜÊÜ®Üá° ñÜÂiÔÄ; ÓÜÊæäìàñܤÊÜá®Ý¨Ü
ÎÅàÖÜÄ¿á®Üá° ÓæàËÔÄ; iàÊæäàñܤÊÜáÃÝ¨Ü ÎÅàÊÜá«ÜÌWÜáÃÜáWÜÙÜ®Üá° WÜáÃÜáñæÌà®Ü
ÔÌàPÜÄÔ «Ü®ÜÂÃÝXÄ; ÎÅàÊÜá«ÜÌWÜáÃÜã±Ü©ÐÜrÊÝ¨Ü ÓÜaÝfÓÜ÷ÊÜ®Üá° ¯ÃÜíñÜÃÜ
ÍÜÅÊÜ|ÊÜÞwÄ; ÓÜÌñÜ@±ÜÅÊÜÞ|»ÜãñÜWÜÙÝ¨Ü Êæà¨ÜWÜÙÜÈÉ ±ÝÅÊÜÞ|Ÿᩜ¿á®Üá°
CoárPæãívÜá ÊÜÂÊÜÖÜÄÔÄ; ®Ü®Ü°®Üá° »ÝËŸÅÖܾ®Üá Gí¨Üá E±ÝÓÜ®æ ÊÜÞwÄ''
GíŸ ¯ÊÜá¾ ÓܨÜá±Ü¨æàÍÜÊÜ⠮ܮܰ ÊÜá®æãà¨ÝyÜÂìPæR ÓÜÌÃÜã±æäà&
¨ÝœÃÜPæR™PÝÃÜ|ÊÝWÜÈ. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg&
±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ.
AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜá¤
ÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
"Oh thou disciple! reject the doctrine of Maya, serve Lord Hari,
knowing Him to be the PARABRAHMAN. Believe Sri Madhvacharya to
be the highest Jiva and Guru of all good souls, because in the
hierarchy of Gods he is only next to Lord Vishnu and His consort
Lakshmi. Hanuman and Bhima are known to be his previous
incarnations. Mukhyaprana's knowledge of Vishnu is of the highest
order. It has no tinge of illusion and hence, serve him by studying
all his thirty seven sacred works. Spend your time in the company
of the HOLY VEDAS fully interested and absorbed in their teachings
and believe that I am also a Rju." May this teaching of yours remain
firmly rooted in my mind. Thou art the ruler of my soul! My very
life‘s support, and I am thy slave for evermore. Oh! King of teachers!
Reveal thyself to me, I crave for thy mercy, cast on me thy glance,
at thy dear lotus–feet I dedicate my life, seared1 in the fiery furnace
of this worldly tapatraya, My heart alas! is deeply stained with kali–
influence, ensnared in Mithya–jnana, I am all but almost dead. Oh
Compassionate Rjuyogin! revive my fainting soul with life-giving
1. Seared = Adjective : Having the surface burned quickly with
intense heat.
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 27
nectar of thy grace. I will certainly rollingly circumambulate on your
pious ground of the Panchavrindavanakshetra, which is on the bank
of Dhavala– ganga and weep chanting your sacred and sweet name.
I have made thee, the POLE–STAR of my life; No more shall I lose
my way on the world‘s track–less ocean. O Lord Teacher! future
Vayu! Vādirāja! save me, who has prostrated before you having
surrendered myself completely to your care.
dr{\"^Nps# _\"Y"X"u\" \"p{G"\"QS"pu ãu^"pú" @s¡\"êS"o X"sQp
S"v\"uüz `qZO"pu^"Qz O"\" {\"W"pu! X"t{R"nê [_P"O"pX"e"BpX"o $
W"sÒ\"p S"SQ{O" T"øOY"`z X"`{QQz {E"e"z! {`àBpo W"pu! h¡G"pu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$5$$
ÎÅàËÐÜá¡@ ÓÜÌ¿áÊæáàÊÜ ÊÝiÊܨܮæãà ÖæÅàÐÝí aÜ PÜáÊÜìñ… ÊÜáá¨Ý
®æçÊæà¨ÜÂí ÖÜÄñæãàÐܨÜí ñÜÊÜ Ë»æãà! ÊÜáã—°ì Ô§ñÝÊÜáñÜÅWÜÊÜå… >
»ÜáPݤ$Ì ®Üí¨Ü£ ±ÜÅñÜÂÖÜí ÊÜáÖÜ©¨Üí bñÜÅí™! ×ÃÜáW… »æãà! Máhæãà!
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>5>>
»ÝÊÝ¥Üì && ÊÜáÖÝÊÜá×Êæãà±æàñÜÃÝ¨Ü ÎÅàWÜáÃÜáÃÝgÃæà! ±ÜÅ£¯ñÜÂÊÜä
ÓÜÌ¿áí ÎÅàËÐÜá¡ÊÝ¨Ü ÎÅàÖÜ¿áXÅàÊܨæàÊÜÃÜá ±ÜÅ£¯ñÜÂÊÜä ÖæàíPÝÃÜ ÊÜÞvÜáñܤ™,
AñÜÂíñÜ ÓÜíñæãàÐÜ©í¨Ü ñÜÊÜá¾ ÎÃÜÔÕ®ÜÊæáàÇæ ÖÜIJÅà£Wæ ÓÝ«Ü®ÜÊݨÜ
®æçÊæà¨ÜÂÊÝ¨Ü ÖÜãÃÜ|ÊÜ®Üá° ÔÌàPÜÄÔ, ®ÝoÂÊÝvÜáÊÜ®Üá. D Óܯ°ÊæàÍÜÊÜâ
ÓÜPÜƨæàÊÜñæWÜÚWÜã, ÓÜPÜÆ »ÜP¤Ü ÄWÜã ±ÜÃÜÊÜÞ¨Üá½ñÜÊݨܨÜ᪙. »ÜQ¤Àáí¨Ü
ÃæãàÊÜÞíaܱÜŨÜÊݨܨÜ᪙. C¨Üá MágáWÜÙÜ ÆPÜÒ|. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ
»ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ
PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
Lord Sri Vishnu Himself, in the form of Hayagreeva (that of a
horse), has out of joy put his forelegs on your shoulders and is
eating the sweet-gram-preparation, which is placed on your head,
as an offering to Him and is sporting with pleasure. O Rju! what an
28 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
astonishing miracle is this? When shall that blessed day dawn when
I shall be meditating upon your sacred lotus-feet, with my heart
liquefied by the ever–growing sentiment of true devotion, with my
eyes shedding an unbroken stream of tears of love, and with my
whole body covered with horripilation caused by an excessive
resurgence of bliss? Shattering the evil–influences in the world by
your far–famed spiritual glory, enriching the scriptures like the Holy
Vedas and Smritis by your wise utterances, and comforting the
truth–seekers by your kindly looks. Oh! Gururaja! Shine before me
and bless me. I have fortunately taken shelter now in the shade of
thy holy lotus–feet. Oh! Gururaja! give me refuge, considering that I
am a servant of thy servants. I pray neither for the dissolution of
the binding effect of my Karma, nor for the snapping of my
entanglement in Samsāra. What I repeatedly pray for is that I may
swim and sport on the waves of the ocean of supreme loving
devotion for thee. I do not seek any boon from thee other than the
privilege of serving thee. I know of no Guru, other than your good
self, whose lotus–heart is the residence of Sri Hayagreeva, the
husband of Lakshmi. O Lord, Guru of such wonderful glory, future
Vayu! kalpa tree of devotees, Vādirāja! save me, who has
surrendered completely to your care1.
S"pW"rQu^"s G"{S"ŒO"pu&{_" @w¡O"\"pz_O"rP"êT"øV"SR"z @w¡{O"z
‘BpSO"p&`z T"ZX"u{Î>{Q\Y"T"Q\"rz S"tS"z `ZuZpc"Y"p’ $
òOP"z O\"z ªM>{S"Æ"Y"pu `Y"X"sA"z RY"pY"zÆ" O"rP"pêSY"J>S"o
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$6$$
1. . ñÜaæãcàPܤí ÊæäÂàÊÜáÓÜí×ñÝ¿ÞÊÜå… &&
""B ÊÜá«ÜÌ C£ ÓÜãPæ¤à®Ü ÇÝñÜÊæäÂà × ÓÜáÃæàÍÜÌÃÜ@ >
Xà¿áñæà ÊÝ©ÃÝhæàí¨æãÅà ÖÜ¿áXÅàÊܱÜÅÓݨܻÝP… >>'' C£ >
ñÜ¥Ý × MáP… (10/29/7) &&
"B ÊÜᇫæãÌà AÓݾ AÔ‰aܮܰ‡ÊÜá‰ñÜÅËá퇨ÝÅ¿á ‰±Üä|ìí ÓÜ × ‰ÓÜñ܇ÃÝ«Ý@ >
ÓÜ ‡ÊÝÊÜꉫæà Ê܇ĉÊÜá®Ý° ‡±ÜꉦÊÝ ‰A¼ PÜʼnñÝÌ ®Ü‰¿áì@ ±èí‡ÓæÂ$çÍÜc >>'' C£ >
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 29
®Ý¼à¨æàÐÜá1 g¯íWÜñæãà˜Ô PÜêñÜÊÝíÔ¤à¥Üì±ÜÅŸí«Üí PÜê£í
"WÜíñݘÖÜí ±ÜÃÜÊæáàÑu©ÊܱܨÜËàí ®Üã®Üí ÖÜÃæàÃÝý¿Þ' >
Cñܧí ñÜÌí ¨ÜêyܯÍÜcÁãà ÖÜ¿áÊÜááSí «Ý¿áíÍÜc £à¥Ýì®ÜÂo®…
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>6>>
»ÝÊÝ¥Üì && K »ÝËŸÅÖܾÃæà! ""ÓÝ«Ü®ÜPæÒàñÜÅÊÝ¨Ü »ÜÃÜñÜÊÜÐÜì¨ÜÈÉ
AÊÜñÝÃÜ ÊÜÞw ÓÝ«Ü®æ ÊÜÞvÜáñݤ ÎÅàÖÜ¿ÞìhænÀáí¨Ü »ÝËPÝƨÜÈÉ ŸÅÖܾ
±Ü¨ÜË¿á®Üá° Öæãí¨Üáñæ¤à®æ'' Gí¨Üá ¨ÜêyÜÊÝX ¯ÍÜcÀáÔPæãívÜá, ÓÜÊÜìñÜÅ
ÎÅàÖÜ¿áXÅàÊܨæàÊÜÃÜ Êݱæä¤à±ÝÓÜ®æ ÊÜÞvÜáñݤ™, «Ý娆 ÊÜÞvÜáñݤ™, ÓÜPÜÆ
£à¥ÜìPæÒàñÜÅWÜÙÜ®Üá° ±ÜËñÜÅÊÜÞvÜáñݤ, ÊæãàPÜÒ±ÜŨÜÊÝ¨Ü £à¥Üì±ÜÅŸí«ÜÊæíŸ
WÜÅí¥ÜÊÜ®Üá° ÃÜaÜ®æ ÊÜÞw £ÅgWܨÜá¨ÝœÃÜ ÊÜÞw©Ä. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ
»ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ
PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
You incarnated in this Sadhana Bhumi (Bharat, the land of
penance), and in order to show to the world that you will be
selected by God's desire to become the future Chaturmukha, you
have traveled on foot to all the pilgrimage centers and holy places,
sanctifying those holy waters by your bathing, with meditation of
Lord Hayagreeva in your heart. And then you composed, for the
recitation for your devotees, "Teertha Prabandha", which produces
by its reading all the results of actual pilgrimage to these holy
centers. Oh, Bhavihanumacchakravartin! The whole Brahmāṇḍa is
purified, when the land of Bhārata, feels the thrills of devotion
everywhere at the touch of thy holy lotus–feet. You are constantly
staying in the lotus–hearts of all good–souls along with bimba of Sri
Hayagreeva. Your immaculate knowledge of Sri Viṣṇu, is of the
1. ®Ý¼à¨æàÐÜá = »ÝÃÜñæà ÊÜÐæìà > "®Ý¼à¨Üí »ÝÃÜñÜí ÊÜÐÜìÊÜå…' C£ Êæçg-&
¿áí£à > "ÊÝ¿ááÊÜÞÃܻܠPÜÆR$ÂíñÝ g¯ÊÜáíñæãà˜ñÜÅ »ÝÃÜñæà' & C£ ÊÝÊÜá®Ü&
±ÜâÃÝ|ÊÜå… >
30 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
highest order, which has no tinge of illusion. Oh Pratyakśabrahman!
dont abandon me, the faithful. You are the next, to Lord Sri Viśṇu
and His consort Lakshmi. When in need of forgiveness, when being
treated unfairly, when facing temptation, when lonely and depressed,
when seeking guidance, when suffering afflictions, when weary and
in need of rest, when feeling weak and inadequate, when burdened
with many problems such as Mithya–jnana etc, when facing danger,
when facing sorrow, when in need of courage, when patience is
being tried, May your immortal and uplifting teaching of Sri
Madhvasiddhanta dwell in me richly. The fountain of Sri Madhva–
siddhanta–tatvajnana–ganga (ीमानतगा) is within your good
self. Thou shinest indeed as mercy en-formed, as joy perceptible, as
ambrosia solidified, as Dharma incarnate, as VEDA taken place and
as Mokśa made concrete. In your divine panchavrindavana, which is
on the bank of Dhavalaganga at Sri Sode, Sri Vishnu is eternally
residing with HIS fivefold VYUHA, ie, enation1 viz Pradyumna,
Aniruddha, Vasudeva, Sankarshana and Narayana and also with HIS
ten incarnations via., Matsya, Kurma, Varaha, Narasimha, Vamana,
Jamadagnya, Srirama, SriKrishna, Buddha and Kalki. Oh, Rjuyogin of
wonderfull glories! from the unreal lead me to real. From darkness
lead me to light. From death lead me to eternal life. According to
the Brihatsamhita the glory of Dhavalaganga is established in
SITĀSITE SŪKTA(Rgveda Khila10|75|5) Oh Such Kalpa tree of
devotees! future Vayu! Lord teacher Vādirāja! save me, who has
surrendered completely to your care.
‘@¡pS"rS"pu S" {` \"uQ\"pQ{\"{QO"pu \Y"p_"# @¡S"rS"pu `qZ#’
ï\"z X"R\"BpsZpuX"êO"z ds{O"S"sO"z @¡pu \"uQ? W"pu! O\"pX"wO"u $
ðps±z¡ drh¡G"sX"RY"Bpz `qZBpsZpuZu@¡pSO"W"˜z¡ _"Qp
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$7$$
1. A natural projection or a line of descent traced.
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
"Pݯà®æãà ®Ü × Êæà¨ÜÊݨÜË©ñæãà ÊÝÂÓÜ@ Pܯà®æãà ÖÜÄ@'
HÊÜí ÊÜá«ÜÌWÜáÃæãàÊÜáìñÜí ÍÜáÅ£®ÜáñÜí Pæãà Êæà¨Ü? »æãà ñÝÌÊÜáêñæà >
ÍÜáPÜÉí ÎÅàMágáÊÜá«ÜÂWÜí 1ÖÜÄWÜáÃæãàÃæàPÝíñÜ»ÜPܤí ÓܨÝ
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>7>>
»ÝÊÝ¥Üì && ÖÜÄWÜáÃÜáÊÝ¨Ü ÎÅàÊæà¨ÜÊÝÂÓܨæàÊÜÃÜ HPÝíñÜ»ÜP¤Ü Ãæà! ñÝÊÜâ
gWܨÜá¨ÝœÃÜPÜÊݨÜ, ÊæãàPÜÒ±ÜŨÜÊÝ¨Ü ÎÅàÊæà¨ÜÊÝÂÓܨæàÊÜÃÜ g®Ü¾ÃÜÖÜÓÜÂÊÜ®Üá°
ÎÅàÊÜá®Ü¾«ÜÌWÜáÃÜáWÜÚWæ ÓÜÊÜá¾ñÜÊÝ¨Ü ÄࣿáÈÉ ±ÜÅPÜoÊÜÞw ÇæãàPÜÊܮܰ®Üá&
WÜÅ×Ô©Ä. ""ÎÅàÊæà¨ÜÊÝÂÓܨæàÊÜÃÜá PÜ®ÝÂÊÜÓ槿áÈɨܪíñÜÖÜ ÓÜñÜÂÊÜ£¨æàË¿áÄWæ
ÖÜáqr¨ÜÊÜÃÜÆÉ B¨ÜÃæ Êæà¨ÜÊÜÞWÜìÊܮܰ®ÜáÓÜÄÔ ËÊÝÖÜÊݨܮÜíñÜÃÜÊæà ±ÜÃÝÍÜÃÜ&
ÓÜñÜÂÊÜ£¿áÃÜÈÉ AÊÜñÜÄÔ¨ÜÃÜá; Êæà¨ÜÊÝÂÓÜÃÜá Pܯà®Ü@ Gí¨ÜÃæ AñÜÂíñÜ
ÓÜáí¨ÜÃÝPÜꣿááÙÜÛ ÎÅàÖÜÄ¿áá'' GíŸíñÜÖÜ ±ÜÅÊæáà¿áÊÜ®Üá° ±ÜÃÜÍÜáPÜÉñÜÅ¿Þ&
íñÜWÜìñÜÃݨÜ, MágáWÜ|ÓܧÃÝ¨Ü ¯ÊÜá¾®Üá° ¹oár ¸æàÃæ ¿ÞÃÜá ñÝ®æ £Ú¿á&
ŸÆÉÃÜá? AíñÜÖÜ ÓÜÊÜìgnÃÝ¨Ü ÎÅàÊæà¨ÜÊÝÂÓÜÄWæ AñÜÂíñܲſáÃݨÜ
ÎÅàÊÜá®Ü¾«ÝÌaÝ¿áìÃÜ ÖݨÜìÊÜ®Üá° £Ú¨Ü ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃݨÜ
ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜ&
ñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá°
ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
To the Rgveda shruti "Kaneena"({W"S"O"o @¡S"rS" ìpuQS"X"o) in
Karmanirnaya, Sri Madhva gave the commentary "Kaneeno
Bādarāyanaḥ" (@¡pS"rS"pu V"pQZpY"Np#) which was approved by the Lord
Sri Vedavyasa. But some ignorant people of those times, like
JAYADITYA (T"p{NpS"rY"_"te"@¡p{ðp@¡p\"w{f"@¡pZ#) etc, gave a wrong
interpretation as @¡pS"rS"pu \Y"p_"# i.e., @¡SY"pY"p# ìT"OY"z T"sX"pS"o under the
Panini Sutra @¡SY"pY"p# @¡S"rS" E". According to you, that interpretation
by Jayaditya is absolutely wrong and from the standpoint of
ु
1. “हिरगः” ु ित कमधारयः समासः ।
हिरासौ गे
“एकाभः” एकाेन ीिवरु वे सवमो ना इित िनणयने भः।
(भातवतम ् -१२/९/२०)
31 32 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
meditators and the Satvik Listeners, Bādarāyana is really the product
of an auspiciously and a privately married couple, a fact which is
established in the Holy Mahabharata i.e, (@¡S"rS"# T"Z# _"\"puêf"X"pu
V"pQZpY"Np#, @¡S"rS" ï\" @¡pS"rS"# S" O"s @¡SY"pY"p ìT"OY"X"o, _\"pP"uê&Npo). Who
else is so bold and capable to teach this sacred message of
Mahabharata excepting you, a well known Rju, and a staunch and a
constant desciple of Vyasa? Such Kalpa tree of devotees, O Lord
Teacher! future Vayu! Vādirāja! save me, who has surrendered
completely to your care.
Note : The Affix ìNpo comes in the sense of a descedant, after the word
@¡SY"p and then this affix is added, @¡S"rS" is the substitute of Kanya.
Thus @¡SY"pY"p ìT"OY"X"o = @¡pS"rS"# "The son of a Virgin" viz, "Karna or
Vyasa". The word @¡SY"p means a virgin, the son of a virgin is produced by
immaculate conception. X"s{S"Qu\"O"p X"`pOXY"pQpv Y"p T"szY"puBpu&{T" S" @¡SY"pO\"z
G"`p{O", Y"P"p @s¡SO"r, Y"P"p _"OY"\"O"r $$. This is the statement of Jayaditya,
the author of Kashikavritti on Paninian Astadhyayi.(4/1/116)
Note – From the standpoint of the Satvika-meditators or
listeners, Badarayana was really a product of an auspiciously
married couple (Satyavathi and Parashara). This is the Siddhanta.
Who else are so bold and capable as to teach this secret message
of Mahabharata excepting Mukhyaprana Sri Madhva and
Bhavisameera Sri Vādirāja Muni, the well- known Rjus and staunch
constant disciples of Lord Vedavyasa? (कनीनः = अस ु राकृ ितः
सोजातः सवमो वेदासः). In the Karmanirnaya Shruti 'िभ॒ नत ् क॒ नीन॑
ओद॒न ं प॒ मा॑ न ं प॒ रो िग॒ रा (ऋक ् ८-६९-१४) Sri Madhva gave the
commentary 'कनीनो बादरायणः, परः परमाा' (कमिनणयः,
ीमराासंवकसभा, edited by Sri Vidyamanyatirtha
Sripadangalavaru, 1972 ed page 84,85 and 86). Here कनीन एव
कानीनः, ाथऽण ् । Here the अण ् य is in its own sense, possessed
by the word according to the rule अिनिदाः याः ाथ भवि
(महाभाम ् ३-२-४ वाितक २).
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 33 34 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
The Mahabharata itself proclaims about the fact of the
Here Sri Jayatirtharu in his Teeka says - 'कायाः कनीन च ।
auspicious marriage of Satyavathi and Parashara as
वृभावछासः । अपोा ां ाकृ तािमपाकत ु परः इ ु म ् ।'
follows -
इित । Here rule योगिवभागािदिसिः operates as follows –
१) कायाः २)कनीन च. Division of the Panini Sutra, which has been “वैशायन उवाच –
traditionally given as one single rule, into two, for explaining the यावं समाय िववाहाचायिमतु ।
formation of certain words, which otherwise are likely to be वस ं ु चािप समाय विसो मिु निभः सह ।
stamped as ungrammatical formation. The Vartikakara and the िववाहं कारयामास िविधेन कमणा ।
Maha- bhashyakara have very frequently taken recourse to this वसु वाच –
method of योगिवभाग ।And hence कायाः (४-१-११६) - काश- पराशर महाा तव दााहं सतु ाम ।्
पेऽण ् यो भवित । काया अपम,् कानीनः कणः । २) And कनीन च - ती चनै ां भं ते पािणं गृी पािणना ॥
छिस कनीनश ाथऽण ् भवित । कनीनः । कनीन एव कानीनः । कनीनः वैशायन उवाच –
कानीनो भगवान ्वेदासः । वसो ु वचनं  ु ा यावमते ितः ।
Here Bhavisameera Sri Vādirājatirtharu who is the िविशितमा कृ तकौतक ु माः पािणना पािणमृशत ॥ ्
of ीलीहयीवदेव strongly refuted the wrong statement of भूताेन हिवषा ा मै त ाशनम । ्
(अाायीकािशकावृिकार) JAYADITYA(600–680 A.D.) a celebrated िरिं त ु पिर सम ताशनम ॥ ्
commentator of Astadhyayi, of first five Adhyayas who has given ्
महषन यावादीन ्
दिणािभः त च ।
the example 'कानीनो ासः कण' under the Sutra 'कायाः कनीन च लान ु ोऽिभवााश ु दिणमथाकरोत ॥ ्
(४-१-११६). But Sri Vādirājaru in his 'महाभारततायिनणयभावका– पराशरे कृ तोाहे देवाः सिषग  णादा ।
िशका(१०-४७) established as follows – “उारयीमथे अथशेन ा जमःु णादेव वेदासो भविित ॥
विसयावादीनां सदिस िववाहहोमे कृ ते सित िपा वसच ु वितना धारापूवक
 ं एवं सवती ा पूजां ला यथेतः ।
दानानरिमित भारते िसकथां ारयित । एवं च समु गां मातडसतु ां यमनु ां पराशरेण संय ु ा सोगभ सषु ाव सा ॥
तारय तां कामथ जगामेित योजना, तात ् ‘कानीनो ासः’ इित यदिवषां जे च यमनु ाीपे पाराशयः स वीयवान ।्
वचनं तारतकथापिरानशूिनिमम ् । ास त ु ज भारतोरीा जातमाः स ववृध े सवषऽभवत तदा ् ॥
परमसशु ोभनमेविे त महाभारततायिनणयकृ तो भावः ॥” इित । ााऽिभवा िपतरं तौ ासः समािहतः ।
ततो दाशभयात पी ् ाा का बभूव सा ॥” इित ॥
On this basis, Sri Raghavendratirtharu declared, in his
Bhavadipa, here as follows -- “कनीनः परः सवमो बादरायणः” इित ।
Vide : Mahabharata - Edn by T.R. Krishnacharya

And “या न कुमारकः, न कापभूतः” इित च ।(Vide कमिनणयः,

ीमराासंवकसभा, edited by Sri Vidyamanyatirtha Sripadan– O\"ß"pX"n# _X"ZNpz {` W"r{O"`ZNpz ZpuBppuT"_"BppêT"`z,
galavaru, 1972 ed page 84,85 and 86) W"˜¡pS"pz {S"{A"“pP"ê{_"{«_"QS"z _"SO"pT"T"pT"pT"`X"o $
“कनीनः कमनीयः” इित मभाकारः । तथा िह समाािु तः – “स॒ ो ह॑ _"z_"pZpS"“Qp`ðpp[SO"_"{““z QpqZç÷{S"X"tê“S"z,
जा॒तो वृ॑ष॒भः क॒ नीन॒ ः” इित ऋक ् (३/४८/१) । \"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$8$$
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 35
ñÜ̮ݰÊÜá°@ ÓܾÃÜ|í × ¼à£ÖÜÃÜ|í ÃæãàWæãà±ÜÓÜWÝì±ÜÖÜí,
»ÜPݤ®Ýí ¯UÇÝ¥ÜìÔ©œÓܨܮÜí ÓÜíñݱܱݱݱÜÖÜÊÜå… >
ÓÜíÓÝÃÝ®ÜƨÝÖÜÍÝí£ÓÜÈÆí ¨ÝĨÜÅ$¯ÊÜáãìÆ®Üí,
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>8>>
»ÝÊÝ¥Üì &&gWܨÜá¨ÝœÃÜPÜÃÝ¨Ü ÎÅàMágáÍæÅàÐÜuÃæà! "ÇÝñÜÊÝÂñܾPÜ
ÎÅàÊÝ©ÃÝgWÜáÃÜá»æãÂà ®ÜÊÜá@' GíŸ ¯ÊÜá¾ ®ÝÊÜáÊÜáíñÜÅÊÜâ ÓÜPÜÆ ¼à£WÜÙÜ®Üá°
¯ÊÝÃÜOæ ÊÜÞvÜáñܤ¨æ. ÓÜPÜÆ ÃæãàWæãà±ÜÓÜWÜìWÜÙÜ®Üá° ¨ÜãÃÜWæçÓÜáñܤ¨æ.
ÓÜPÜÆ»ÜP¤Ü ÃÜ ÓÜÊÝì¥ÜìÔ©œWæ ñÜÊÜÃÜá ÊÜá®æ¿ÞX¨æ. ÓÜíñÝ±Ü CñÝ©
ñݱÜñÜÅ¿áWÜÙÜ®Üá° ±ÜÄÖÝÃÜ ÊÜÞvÜáñܤ¨æ. ÓÜíÓÝÃÜÊæíŸ ÊÜáÖÝX°Wæ
ÍÜÊÜá®ÜPÝÃÜ|ÊÝ¨Ü £à¥ÜìÓÜÌÃÜã±ÜÊÝX¨æ. AhÝn®Ý© ¨ÝĨÜ$Å ÂWÜÙÜ
¯ÊÜáãìÆ®ÜPÜãR PÝÃÜ|ÊÝX¨æ. AíñÜÖÜ ©ÊÜ®ÝÊÜáÊÜâÙÜÛ, ÊÜá×Êæá¿ááÙÜÛ
»ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒ&
ÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
Even the memory of your name drives out the fear and cures
the disease and fulfils all desires and removes all sins and troubles
of the mind. Nay more! Even your remembrance is the holy teertha,
which extinguishes sins, breaks the bondage of the world, and is
also the poverty annihilator of devotees. Like a fire in burning up
the forest of sin, like the sun in dispelling the darkness of ignorance,
like the autumnal moon in abating the heat of suffering in devotees,
there shines a light in your glorious PANCHAVṚNDĀVANA, which is
in front of Lord Sri Vedavyasa, at Sonda. On the one hand, Sri
Krishna of Sri Rupyapītapura, attracts me as the ocean of bliss and
beauty. On the other, your glorious PANCHAVṚNDĀVANA, of Sri
Sonda, which clearly establishes your ṚJUHOOD, attracts me as the
reservoir of Sri Mādhvatatvajnāna. Sweet, Oh! Gururaja!, is thy
Divine–life–history! Sweet, indeed, is thy holy name! Sweet, too, are
thy form, thy talks and thy songs! Say what, concerning thee is
devoid of sweetness? Do thou vouchsafe unto me, unfailing
36 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
renunciation of sense objects; as also spontaneous and motiveless
devotion for thy lotus–feet. It is sure that one day I shall be going
to a far–off place, leaving aside home, this world and this body
even. May thou, Oh, merciful one, Come to my side at that time,
and save me from the clutches of Death‘s emissaries! Such kalpa
tree of devotees, O Lord Teacher! future Vayu! Vādirāja! save me,
who has surrendered completely to your care.
X"pSY"pu X"uàqZ\" b"X"pR"Z\"Zpu \"pGY"p_Y"X"puQp_T"Qz
drX"R\"pBpX"{_"«W"\Y"{\"W"\"# T"øpNpp{Ð"_"t˜u¡ dsO"# $
d«pV"SR"sZ\"vV"sR"p{ú"O"T"Qpu “pO"\Y"{\"W"øpLw>G"s#,
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$9$$
ÊÜÞ®æãÂà ÊæáàÃÜáÄÊÜ ûÜÊÜÞ«ÜÃÜÊÜÃæãà ÊÝhÝÂÓÜÂÊæãà¨ÝÓܳ¨Üí
ÎÅàÊÜá«ÝÌWÜÊÜáԨܜ»ÜÊÜÂË»ÜÊÜ@ ±ÝÅOÝX°ÓÜãPæ¤à ÍÜáÅñÜ@ >
ÍÜŨݜŸí«ÜáÃÜÊæçŸá«Ýíbñܱܨæãà ÇÝñÜÊÜÂË»ÝÅvÜêgá@,
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>9>>
»ÝÊÝ¥Üì && ÎÅàWÜáÃÜáÃÝgÃæà! ñÝÊÜâ ÇÝñÜÊÜÂÃæí¨Üá ÇæãàPܨÜÈÉ
ËTÝÂñÜÃÝ¨Ü Mágá±ÜâíWÜÊÜÃÜá. ÊÜÞ®ÜÂÃÜá. ÊæáàÃÜá±ÜÊÜìñܨÜíñæ —àÃÜÃÜá,
»Üã¨æàË¿áíñæ PÜÒÊÜÞÓÜÊÜáá¨ÜÅÃÜá; ÎÅàÖÜ¿áÊܨܮܯWæ AñÜÂíñÜ ²ÅࣱÝñÜÅÃÜá;
ÎÅàÊÜá«ÜÌÍÝÓÜ÷¨Ü ±èÅ{ÊæáÀáí¨ÜáípÝ¨Ü ÊÜáÖæãà®Ü°ñÜ Êæç»ÜÊÜ¿ááPܤÃÜá; ±ÝÅOÝX°
ÓÜãPܤÊæí¨Üá ±ÜÅԨܜÊÝ¨Ü ŸÚñݧÓÜãPܤ±ÜÅ£±Ý¨ÜÂÃÜá; »ÜQ¤ÍÜŨݜ¿ááPܤÃݨÜ
WÜÃÜávÜÍæàÐÜÃÜá¨ÝÅ©WÜÚí¨Ü ±ÜäiñÜWÜÙÝ¨Ü ±Ý¨Ü±Ü¨Ü¾ÊÜâÙÜÛÊÜÃÜá. AíñÜÖÜ
ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ
PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
Your greatness is like that of mount Meru. In forgiveness you
resemble the goddess of the earth. You are an object of intimate
affection to Lord Hayagreeva. You are a perfect treasure of
encyclopedic learning Madhva Siddhanta. You are a leader of Rjus,
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 37
enthroned in the Latavya-status with holy feet served by devoted
gods like Rudra. Your Rujtva and greatness is established in the
eternal PRANAGNI SUKTA. Oh! Rjuyogin! It is evident that you are
the visible base, i.e., अिधान (Adhiṣtāna) for meditation upon Lord
Sri Vishnu, the husband of Lakshmi. You are impervious to Āsurik–
ु
influences, i.e असरपाािवः । You are the fittest ‘PRATEEKA‘ for
meditating upon Supreme Brahman, i.e., Lord Sri Vishnu. You are
reckoned as one of the Immaculate Trinity – PARAŚUKLATRAYA. You
can lead the enlightened souls and usher them into the presence of
Lord Sri Vishnu, i.e., the Supreme being. Oh, my righteous Gururaja!
deliver me from Ariṣadvarga, I long to dwell in your tent, i.e, Sri
Sodekśetra forever, my tongue is the pen of a skillful writer to your
glories. You are the most excellent of gods and your lips have been
anointed with immense grace, since Sri Hayagreeva has blessed you
forever. Be merciful to me. I am in distress. My eyes grow weak
with sorrow, my soul and my body with grief. My life is consumed
by anguish. I will take refuge in the shadow of your wings forever.
Give me the relief from my distress, be merciful to me and hear my
prayer. Oh! Gururaja! the contact of thy feet even in the thought
creates in me joy, accompanied by horripilations. I cannot then
imagine what a variety of Divine–emotions will arise in me if thou
dost bless me with the actual touch of thy holy hands. Thy service
effaces sin, assuages grief, bestows purity, generates peace,
inculcates unalloyed devotion and fills the mind with supreme joy.
What blessing is there that thy service cannot produce! O defect
less enlightener of truth to all that are good, Kalpa tree of devotees,
O Lord Teacher! Future Vayu! Vādirāja! Save me, who has
surrendered completely to your care.
ìp`mO"pu&Z_"V"Œ\"zðpG"{S"S"p G"vS"uS" G"vS"p“Y"u
V"s«z {\"Ë>“á¡{T"Npz O\"X"@¡ZpuBpêO\"p `qZz {E"SO"Y"S"o $
38 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
@¡# @¡f"s| {`! T"sX"pz_O"P"p T"øW"\"{O"? _\"p{X"S"o! {\"S"p O\"pz BpsZpu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$10$$
BÖÜãñæãà˜ÃÜÓÜŸíWÜÊÜíÍÜg¯ñÝ hæç®æà®Ü hæç®ÝÆÁáà
Ÿá¨Üœí ËouÆÃÜã²|í ñÜÌÊÜáPÜÃæãàWÜìñÝÌ ÖÜÄí bíñÜ¿á®… >
PÜ@ PÜñÜáìí × ±ÜâÊÜÞíÓܤ¥Ý ±ÜÅ»ÜÊÜ£? ÓÝÌËá®…! Ë®Ý ñÝÌí WÜáÃæãà!
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>10>>
»ÝÊÝ¥Üì ¶ »æãà WÜáÃÜáÃÝgÃæà! ÊÜíWÜÊÜíÍæãà¨Üã½ñÜ®Ý¨Ü hæç®ÜÃÝg&
¯í¨Ü hæç®ÝÆ¿áPæR BÖÝ̯ÓÜƳoár AÈɨܪíñÜÖÜ i®ÜŸá¨Üœ±ÜÅ£àPÜÊÜ®Üá° ñÜÊÜá¾
E±ÝÓÜÂÊÜáã£ì¿Þ¨Ü E©Yà¥Ü®ÝÊÜáPÜ ÖÜÄ¿á®Üá° «Ý¯ÓÜáñݤ ËouÆÊÜáã£ì&
¿á®Ý°X ÊÜÞw©Ä. K Jvæ¿áÃæà! ¯ÊÜá¾®Üá° ¹orÃæ ¸æàÃæ ¿ÞÃÜá ñÝ®æà
CíñÜÖÜ ÓÜÊÜìgWܨÜá¨ÝœÃÜPÜÊÝ¨Ü PÝ¿áìÊÜ®Üá° ÊÜÞvÜŸÆÉÃÜá? AíñÜÖÜ
ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ
PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
Invited with importunity by Jaina king of Banga Family at
Moodabidre, to see the idol of Buddha consecrated in his temple,
you went there and by your devoted prayer to Hari, miraculously
turned the emerald idol of Buddha into a Vittala murthy and so you
got possession of the idol yourself, according to the condition
previously accepted by the Banga King. Who else can perform this
astonishing wonder? Give me thy holy blessings for my upliftment,
forget me not, Oh! My Guru! you know everything. The ear that
delights to hear thy Ṛju–life–history is the sacred place PĀJAKA; the
vocal–organ that always engages itself in singing thy holy name is
the sacred river GANGA; the intelligence that constantly meditates
on thy form is the sacred city KĀŚI; and the mental state of
absorption in loving devotion for thee is the state of MUKTI. Oh!
Gururaja! Deign to accept me as thy own child and bless me. I have
no other support than thee, and I have sought shelter of thy holy
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 39
lotus–feet in utter helplessness. Oh, Ṛjuyogin! As a child beseeches
its mother for toys and sweetmeats, weeping and teasing her, so do
I weep inwardly, intensely longing to see you in PANCHAVṚINDĀVANA,
like an innocent child and knowing your good self to be my nearest
and dearest, at last with the vision divine. You can no longer remain
hidden from such an earnest and importunate seeker. Salutations to
you again and again, the worshipful of divine majesties, and who
abides in all beings in the in form of intelligence.
The ear in to which holy words dealing with your ‘Ṛju excellences’
have not entered, is a mere cavity and nothingmore. He whose
perverse tongue have never uttered your holy name and praised it,
is verily as despicable as the tongue of a frog. I prostrate at your
feet. May your grace protect me. O Chief of seers of God, O Lord
Teacher! future Vayu! Vādirāja! save me, who has fallen for
protection on your lotus feet.
‘drX"pßY"pY"_"sR"p G"Y"pY"ê{\"{`O"p Qu\"v@¡BpXY"p ðpsW"p
O"OT"pK>d\"Npz X"`pC"êX"{O"Qz {\"^Nps{T"øY"z dr@¡ZX"o’ $
_"puZ_T"ðpê{X"Qz1 O\"QrY"\"E"S"z X"pS"z BpsZpu! W"pu! h¡G"pu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$11$$
"ÎÅàÊÜá®Ý°$¿áÓÜá«Ý g¿Þ¿áìË×ñÝ ¨æàÊæçPÜWÜÊÜÞ ÍÜá»Ý
ñÜñݳsÜÍÜÅÊÜ|í ÊÜáÖÝZìÊÜᣨÜí ËÐÜᡲſáí ÎÅàPÜÃÜÊÜå…' >
ÓæãàÃÜÓܳÍÜìËá¨Üí ñÜÌ©à¿áÊÜaÜ®Üí ÊÜÞ®Üí WÜáÃæãà! »æãà! Máhæãà!
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>11>>
»ÝÊÝ¥Üì && ""ÓÜPÜÆÓÝ£ÌPÜg®ÜÃÜá¨ÝœÃÜPÜÊݨÜ, ÎÅàg¿á£à¥ÜìÎÅàÊÜá&
aÜcÃÜ|Äí¨Ü ÃÜbñÜÊݨÜ, ¨æàÊÜñæWÜÚWæ ÊÜÞñÜÅ WÜÊÜáÂÊݨÜ, ÓÜÊÜìÍÜá»Ü±ÜŨÜÊݨÜ,
ÊæãàPÜÒ±ÜŨÜÊÝ¨Ü ÊÜáñÜᤠ»ÝÃÜ£à¿á ¨ÝÍÜì¯PÜWÜÅí¥ÜWÜÙÜÈÉ ÎÃæãàÃÜñÝ°ÀáñÜ&
ÊÝ¨Ü ÎÅàÊÜá®Ý° $¿áÓÜá«ÝWÜÅí¥Ü±ÝsÜ¨Ü ÍÜÅÊÜ|ÊÜâ ÊÜáÖÝZìÊÝ¨Ü hÝn®ÜÊÜ®Üá°
1. “सधायाः
ु ीकरे वयमेव सािणः” इित ीवािदराजतीथाः ॥
40 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
PæãvÜáÊÜâ¨Üá; ÎÅàËÐÜá¡Ë®Ü ²Åࣿá®Üá° ÓÜí±Ý¨Ü®æ ÊÜÞwPæãvÜáÊÜâ¨Üá;
IÍÜÌ¿áìÊÜ®Üá° ñÜí¨ÜáPæãvÜáÊÜâ¨Üá'' GíŸ ñÜËá¾í¨Ü G¨æ ÊÜááqr A®ÜÂÄWæãàÓÜRÃÜ
ÊÜÞw¨Ü ±ÜÅPÜo®æ¿áá ÓÜgj®ÜÃÜ ÓÜÊÜáá¨Ý¿á¨ÜÈÉ ±ÜÃÜÊÜá±ÝÅÊÜÞ~PÜÊæíŸá¨ÝX
AñÜÂíñÜÊÜÞ®ÜÂÊÝX¨Ü᪠ñÝÊÜâ ±ÝÅÊÜÞ~PÝWæÅàÓÜÃÜÃæí¨Üá ±ÜÅTÝÂñÜÃÝX©ªàÄ.
AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ
»ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾
±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX
ÓÜᤣÓÜáñæ¤à®æ.
Though you are a seer with all desires fulfilled, for the sake of
others, you have given a true world-saving-message by teaching
the people that "Srimannyayasudha" composed by Sri Jayatirtha is
fit to be studied by qualified good souls and that it is very auspicious,
that by its study and Shravana (listening), brings heavenly
philosophic knowledge and also material prosperity, that in this
respect you are, yourself, a witness. By broadcasting this resolution,
you have become a chief Vaishnava guide. Forever I bow to thee,
Oh! my Gururaja! Thou hast brought me up in happiness. Oh great
and blessed Sri Vādirāja! May my life, be laid down in the cause of
Sri Madhvasiddhanta sādhana. Oh, Master! Remove my immodesty,
help me to control my mind, quench the desires towards the worldy
objects, expand compassion towards all beings and pull me out of
the ocean of worldly life. Without your will and grace nothing ever
happens in the whole universe. Even your constant Ṛju–remembe–
rance can only come by your grace. In this sphere of transitory
existence, the Jeevas, distressed by the triad of miseries तापयम ्
are not at all able to attain to the inherent bliss of the ĀTMAN,
unless they seek the shelter of thy feet, which stimulate spiritual
illumination. And therefore, I seek shelter of those holy lotus–feet
(i.e., Sri Vadiraja Pādukegalu). I bow to thee in reverence again and
again. O Rju! O Lord Teacher! future Vayu! Vādirāja! save me, who
has fallen on your lotus feet for protection from the evils of Samsāra
(the worldly living).
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 41
drX"Ÿ÷p_"@w¡O"u O"P"p&{O"X"{`O"u T"tNpuê X"`pW"pZO"u
“b"p“Šw>{O"{J>TT"Nprz _\"Z{E"O"pz \Y"p_"u O\"X"u\"pT"êY"# $
W"tO"pS"pBpO"\"O"êX"pS"{\"V"sR"p G"pS"SO"s W"pu! O\"pX"wG"sz
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$12$$
ÎÅàÊÜá¨ÝÌ $ÂÓÜPÜêñæà ñܥݘ£ÊÜá×ñæà ±ÜäOæìà ÊÜáÖÝ»ÝÃÜñæà
ÆûÝÆíPÜê£q±Ü³~àí ÓÜÌÃÜbñÝí ÊÝÂÓæà ñÜÌÊæáàÊݱÜì¿á@ >
»ÜãñÝ®ÝWÜñÜÊÜñÜìÊÜÞ®ÜËŸá«Ý hÝ®ÜíñÜá »æãà! ñÝÌÊÜáêgáí
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>12>>
»ÝÊÝ¥Üì && K ÎÅàÇÝñÜÊÝÂaÝ¿áìÃæà! ñÜÊÜá¾ ñÝÀá¿á »ÜãÊÜÃÝÖÜ&
¨æàÊÜÄWæ ÆPÝÒ»ÜÃÜ|ÓæàÊæ¿á®Üá° ÊÜÞvÜáÊæ®æíŸ ÓÜíPÜƳ¨Ü ÊÝÂg©í¨Ü,
ÎÅàÊæà¨ÜÊÝÂÓܨæàÊÜÃÜ ±ÜÃÜÊÜÞhænÀáí¨Ü ÓÜí±Üä|ìÎÅàÊÜá®Ü¾ÖÝ»ÝÃÜñÜPæR
ÎÅàÊÜá«ÜÌWÜáÃÜáWÜÙÜ ñÝñܳ¿áì¯|ì¿á¨Ü ÖÝ©¿á®Ü°®ÜáÓÜÄÔ ÊÜÞw ÓÜÊÜá²ìÔ¨Ü
""ÆPÝÒÆíPÝÃÜ''ÊæíŸ ÊÜáÖݨÜá½ñÜÊÝ¨Ü q±Ü³~¿á®Üá° ®æãàw¨ÜªÄí¨ÜÇæà ñÜÊÜá¾®Üá°
»ÜãñÜ»ÜËÐܨÜÌñÜìÊÜÞ®ÜPÝÆWÜÙÜÈÉ ÓÜÊÜì¨æàÊÜñæWÜÙÜá, ÓÜÊÜìhÝn¯WÜÙÜá
MágáWÜÙæí¨Üá £Ú¨ÜáPæãívÜá E±ÝÓÜ®æ ÊÜÞvÜáÊÜÃÜá . AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ
1 seed eternal of the whole HOLY VEDA. O Lord Teacher! future
»ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒ&
ÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
By publishing on order of Lord Vedavyasa, the commentary
"Lakshalankara" on the great epic Mahabharata, which excels even
Vedas and by dedicating the work to Lord Vedavyasa Himself, you
have made it clear that you are an all-knowing seer of all that
1. ¿áÓÝÂ¥Üìí ÓÜÌ¿áÊæáàÊÜ Êæà¨Ü»ÜWÜÊÝ®… ÊÝÂÓÝñܾPÜ@ ÎÅà±Ü£&
ŸÅìÖݾ¨Ý MágÊæäà˜UÇÝ A² ˨ÜíñæÂàñÜñÜøÓݨÝñܳÃÜÊÜå… >
Óæãà˜¿áí »ÝËÓÜËáàÃÜOÝPÜꣿá£Óܤ¨Ý½ÊÜÓÝÃÜí Êܨܮ…
ÓÜíÊÜÞ®ÜÂÔ÷¨ÜÍæçÍÜÌÃæçËìg¿áñæà ÎÅàÊÝ©ÃÝhݼ«Ü@ >>7/64>>
ÐÜoá³ÃÝaÝ¿áìPÜêñÜ ÊÝ©ÃÝgWÜá|ÃÜñÜ°ÊÜÞÇÝ
42 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
happens in the past, present and future, the Ruju Yogi. Thy
humorous talks are as profound as Vedic and Vedantik–texts in the
eyes of the wise people and gods like Rudra, Śeṣa, Garuda etc,
the light of the toe–nails of thy lotus–feet illumines the path of
right–conduct for ignorant people, thy merciful glance is the
veritable flow of Ganga, cooling the hearts; heated by anxieties,
and thy gracious smile is an ambrosial drink to eager–eyes that
look at thee. Purify earth and heaven by the TRUTH. I most
earnestly request you, to instruct me first to avoid atheism,
contempt of the Holy scriptures, Gurujanās and divine forces,
hatred, hypocrisy, pride, anger and severity. From your vocal–card
arose the eternal sound symbol OM; having its three syllables of
A, U, M (अ+उ+म).् Its origin cannot be traced. OM is the indicating
sound of the Supreme Being i.e., Sri Vishnu, known as the
Brahman, Paramātmā and the Bhagavān. The OMKĀRA is the
revealer of its own source, the all–pervading Paramātma. It is the
subtle essence of all VEDIC–MANTRAS; it is for this reason the
Vayu! Vādirāja! save me, who has surrendered completely to your
care.
drX"SX"R\"X"sS"rSçT"t{G"O"X"`pdr\Y"p_"X"s{Í>z X"sQp
T"øpú"z T"øpú"X"`pu! T"sZpNp{S"BpX"v# AY"p{O"z T"Zpz T"øpÊ"\"pS"o $
W"p{_" O\"z `qZX"R\"Y"puZ{W"X"O"z @¡pY"| {` @s¡\"êS"o BpsZpu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$13$$
ÎÅàÊÜá®Ü¾«ÜÌÊÜáá¯àí¨ÜűÜäiñÜÊÜáÖÝÎÅàÊÝÂÓÜÊÜááÑrí ÊÜáá¨Ý
±ÝÅíaÜí ±ÝÅíaÜÊÜáÖæãà! ±ÜâÃÝ|¯WÜÊæáç@ TÝÂ£í ±ÜÃÝí ±ÝűܤÊÝ®… >
»ÝÔ ñÜÌí ÖÜÄÊÜá«ÜÌÁãàÃܼÊÜáñÜí PÝ¿áìí × PÜáÊÜì®… WÜáÃæãà!
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>13>>
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 43
»ÝÊÝ¥Üì && ÎÅàÊæà¨ÜÊÝÂÓܨæàÊÜÃÜ AñÜÂíñܲſáñÜÊÜáÃæà! ÎÅàÊÜá®Ü¾«ÜÌ-&
ÊÜáá¯WÜÚí¨Ü ±ÜäiñÜÊÝ¨Ü ÊÝÂÓÜÊÜááÑr¿á®Üá° ÎÅàÃÜgñܲàsܱÜâÃÜ¨Ü HÙÜá
ÊÜÞ«ÜÌ¿á£WÜÚí¨Ü ±ÝŦìñÜÃÝX, Óݧ®ÝíñÜÃÜPæR ÖæãàX, B ÊÝÂÓÜÊÜááÑr¿á®Üá°
»ÜQ¤Àáí¨Ü ÊÜáÃÜÚ ñÜí¨Üá ÊÜá«ÜÂÊÝoÊÜásܨÜÈÉoár ±Üâ®Ü@ ±Üâ®Ü@ ±ÜäiÔ©Ä.
ÎÅàÖÜÄ ÊÜáñÜᤠÊÜá«ÝÌaÝ¿áìÄWæ ²Å¿áÊÝ¨Ü A¼ÊÜáñÜÊÝ¨Ü D ©ÊÜÂPÝ¿áì&
ÊÜ®Üá° ÓÝ—Ô¨Ü ñÝÊÜâ ŸÅÖݾívܱÜâÃÝ|, ñÜíñÜÅ»ÝWÜÊÜñÜ, ±Ü¨Ü¾±ÜâÃÝ| CñÝ©
WÜÅí¥ÜWÜÙÜÈÉ MágáWÜÙæí¨Üá AñÜÂíñÜ ±ÜÅԨܜÃÝX©ªàÄ. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ
»ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒ&
ÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
When the Madhva-worshipped Vyasamusti idol, was taken away
from Madhyavata matha to another place, as you were requested by
the seven Swamijis of Udupi, you went there quickly and worshipped
there for sometime and brought back the Vyasamusti from there,
and kept it again in Madhyavata matha just as before. Even that
clever conciliation revealed your Ruju-wisdom to the world. You
showed yourself to be the Ruju. This karya (act) fulfilled what is
dear to Lord Srihari and to Sri Mukhyaprana viz., SriMadhva. Your
greatness and Rujuhood is very well established in (T"sZpNpBpas and
{S"BpX"Bpas) Brahmanda Purana, Tantra-bhagavata Purana, Padma-
purana, Skanda-Purana, Vamana-Purana, Sattatva-grantha, Pra–
kasha-Samhitā, Vyoma-Samhitā, Brihat Samhitā, Gopatha-Brāhmaṇa,
Panchavisha-Brāhmaṇa (Tandya-MahāBrāhmaṇa), Ṣadvimśabrā-
hmaṇa, Narāyaṇa-Pancharātra, Shatapatha-Brāhmaṇa etc., Oh,
Ṛjuyogin! to a devotee of thine, who is desireless and ever engaged
in the worship of thee, who are the very embodiment of human’s
highest aspirations, thy lotus–feet are the sole subject of quest. He
seeks no other boons. Thou, who art even bent on bestowing thy
grace on all, dost1 protect the weak and the suffering, as a cow
1. dost = (verb) 2nd person, singular, present, indicative of DO,
44 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
protects its new–born calf. You are always engaged in teaching your
devotees as follows : Wise men and women should begin the
practice of devotional–disciplines ie., Bhāgavatadharmagalu, from
their very childhood. For, human birth in which, alone, devotional
disciplines can be practiced is extremely rare to obtain and also it is
uncertain how long the life lasts. Oh! Kalpa-tree of devotees, O
Lord Teacher! future Vayu! Vādirāja! save me, who has surrendered
completely to your care. (These Puranic and Vedic references are given
in the appendix).
dr{\"^Npsz _"X"{W"Ís>\"S"o {dO"G"S"pS"o Zb"S"o _"Qp V"puR"Y"S"o
X“uEF>pQrzðE" {S"V"`êY"S"o X"wO"G"S"pS"o íƒ"r\"Y"S"o T"ørNpY"S"o $
@¡p\Y"z _"ZE"Y"ß"wG"pu! BpsNp{S"R"u! O\"z ZpG"_"u _"ÿlZpu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$14$$
ÎÅàËÐÜá¡í ÓÜÊÜá¼ÐÜárÊÜ®… ÎÅñÜg®Ý®… ÃÜûÜ®… ÓÜ¨Ý ¸æãà«Ü¿á®…
ÊæáÉàaÝf©àíÍÜc ¯ŸÖÜì¿á®… ÊÜáêñÜg®Ý®… EijàÊÜ¿á®… ²Åà|¿á®… >
PÝÊÜÂí ÓÜÃÜaÜ¿á®Ü°$êhæãà! WÜá|¯«æà! ñÜÌí ÃÝgÓæà ÓܨÜáYÃæãà!
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>14>>
»ÝÊÝ¥Üì && K ÓܨÜáYÃÜáWÜÙæà! ñÝÊÜâ »ÝÃÜñܨæàÍܨÜÈÉ ÓÜÊÜìñÜÅ
ÓÜíaÜÄÓÜáñܤ ÎÅàËÐÜá¡ÓÜÊæäìàñܤÊÜáñÜÌÊÜ®Üá° Óݧ²Ô ÊÜáÖÝËÐÜá¡ÊÜ®Üá°
ÓÜíñæãàÐܱÜwÓÜáñܤ; BÎÅñÜ »ÜP¤Ü g®ÜÃÜ®Üá° ÃÜPÜÒOæ ÊÜÞw ÊæãàPÜÒÊÜÞWÜìÊÜ®Üá°
¸æãà—ÓÜáñܤ; ÊæáÉàaÝf©ÃÝgÃÜ®Üá° ¨ÜãÄàPÜÄÓÜáñܤ; ÊÜáê£Öæãí©¨ÜÊÜÄWæ
±Üâ®ÜiìàÊÜ®Ü ¯àvÜáñܤ™, ÓÜgj®ÜÃÜ®Üá° ÓÜíñæãàÐܱÜwÓÜáñܤ™, ÓÜÃÜÓÜ»ÝÃÜ£àËÇÝÓÝ&
© SívÜPÝÊÜÂWÜÙÜ®Üá° ÃÜbÓÜáñܤ™, ÊÜáíWÜÙܱÜŨÜWÜÙÝ¨Ü ÆQÒ $¾àÍæãà»Ý®æ ÊÜááíñݨÜ
PÜê£WÜÙÜ®Üá° ÃÜbÓÜáñܤ ŸÖÜáÊÜÞ®ÜÂÃÝX »ÜãÊÜáívÜƨÜÈÉ ËÃÝiÓÜᣤ©ªàÄ.
AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ
»ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾
(Solemn) (FUNK and WAGNALLS, New Standard Dictionary 1913 ed)
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 45
±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX
ÓÜᤣÓÜáñæ¤à®æ.
For the sake of your followers you have composed many hymns
in praise of God Vishnu, taught philosophy daily, driven out the
wicked crocodiles, punished magicians of black-art, defeated thieves,
gave life to the dead and composed the legendary Lakshmi-
Shobhane-song and wrote poems like Sarasabharati Vilasa etc., Oh!
Ruju soul! and ocean of good qualities, you are dazzling brightly in
the world as an unequalled teacher of philosophy to the devoted
persons. Oh! Master! You are my refuge always, you are the means
for my welfare always, Oh!, Future Madhva! None other than you
shall I serve, I know none other than you. Mantras may be repeated,
all the Holy Vedas may be learnt, sacrifices may be performed,
disciplines of various kinds may be pursued, a magnificent home
may be abandoned and a peak of Himalayas preferred. Of what
avail are these? Without the immense grace of your good self,
liberation cannot be obtained. Thy holy feet constitute a varitable
umbrella to the weary travelers seeking shelter from the heat of
Samsara. By so seeking shelter at thy feet, the spiritual seekers
cross the ocean of Samsara with utmost ease. I seek shelter at
those holy lotus feet. Salutations to thee, who art unlimited, who
art all, who art the propagator of Sri Madhva–siddhanta, who art
the master of the sense powers like speech and who art ever pure.
I desire to see your divine–Rju–form. Lead me not into temptation,
but deliver me from the Mlechha–influences i.e., Non–Hindu
influences. Kalpatree of devotees, O Lord Teacher! future Vayu!
Vādirāja! save me, who has surrendered completely to your care.
Ÿp{e"zðpŸZ{E"¢_"zY"sO"\"T"s#! drY"s{˜¡X"„rT"øQ!
QlQpêSO"T"ø{O"\"p{Q\"pQQ“S"! e"v“pu×Y"Qf"pW"Y"!
dr“pO"\Y"! S"X"pu S"X"pu X"X" {\"W"pu! _"\"êc"! X"SY"pu! X"S"pu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$15$$
46 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
¨ÝÌ£ÅíÍܨÜÌÃÜbÖÜ°ÓÜí¿ááñÜÊܱÜâ@ ÎÅà¿ááQ¤ÊÜáÈÉà±ÜŨÜ!
¨Üá¨ÝìíñܱÜÅ£ÊÝ©ÊݨܨÜÆ®Ü! ñæùÇæãàPܨÜñݤ»Ü¿á >
ÎÅàÇÝñÜÊÜ™! ®ÜÊæãà ®ÜÊæãà ÊÜáÊÜá Ë»æãà! ÓÜÊÜìý™! ÊÜá®æãÂà ÊÜá®æãà!
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>15>>
ÓÜÊÜìgnÃÝ¨Ü ÊÜÞ®ÜÂÃæà! ÎÅàÇÝñÜÊÝÂaÝ¿áìÃæà! ÊÜá®ÜáÍÜŸªÊÝaÜÂÃæà!
ÊÜáãÊÜñæ¤ÃÜvÜá ÓÜÆÉPÜÒ|WÜÙÜáÙÜÛ ÍÜÄàÃÜÊÜâÙÜÛÊÜÃÜã; »ÜáÊܮݨÜá½ñÜÊݨÜ
¿ááQ¤ÊÜáÈÉPÝ© ÓܨÜY†í¥ÜWÜÙÜ®Üá° ÓÝ£ÌPܱÜűÜíaÜPæR PæãorÊÜÃÜã; ÊÝ©à»ÜÊÜáêWÜ&
ÃÝgÃÜã, ¨Üá¨ÝìíñÜWÜÙÝ¨Ü ÊÜÞ¿ÞÊݨÜ, hæç®Ü, ¸è¨Üœ™, ®ÝÔ¤PÜÊݨÜWÜÙÜ®Üá°
SíwÔ¨ÜÊÜÃÜã, Êæç©PÜÊÜáñÜÊÜá¿Þì¨Ý±ÜÅ£ÐÝu±ÜPÜÃÜã, ÊÜáãÃÜá ÇæãàPÜ&
WÜÚWÜã A»Ü¿áÊÜ®Üá° ¯àvÜᣤÃÜáÊÜÊÜÃÜã, ®Ü®Ü° Jvæ¿áÃÜã B¨Ü ¯ÊÜáWæ ±Üâ®Ü@
±Üâ®Ü@ ®ÜÊÜáÓÝRÃÜWÜÙÜá. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg&
±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ.
AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜá¤
ÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
You have a fine personality characterised by thirty-two wonderful
traits and have the capacity to give succour and fearlessness to the
devotees of all the three-worlds. Look upon my suffering and deliver
me. You are the author of Yuktimallika that silences all wrong
philosophers which combines great erudition with an incredibly
simple yet poetically charming style characteristic of your good self
on the line of Sri Madhva‘s Anuvyākhyāna, full of puns, alliteration
and wit and analogies from life. No wonder you obtained the title
‘‘PRASANGĀBHARANA’’ for your surging eloquence. And in which all
the major issues of Sri Madhva-philosophy are discussed in detail
and the Dvaitasiddhānta points established1. The approaches of
other systems of philosophy are critically reviewed on the basis of
2
Brahmatarka and Brahmasutras of Badarayana. The Advaitic view-
1. “अे िस ु िसाो मागम एव िह” इित यिु मिका॥
2.“यतः कृ ताऽिस सक रिसकानां मदु े भव।” इित यिु मिका । “सक रिसकाः
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 47
point is particularly reviewed. All important Śruti-passages are
authoritatively interpreted from Dvaita point of view and other
interpretations are critically reviewed. The philosophy of Dvaita-
vedanta (Tattvavāda) is fully explained. According to Sri 1008
Vishvottamatirtharu - ‘‘Yuktimallikā is equal to Śālagrāma; because
it is well-known in the Śāstras, that even for the omnipresent
Brahman, it is nothing incongruous to have certain special places
for meditation like the Śālagrāma and Srimadbhāgavataṃ for
SriViṣṇu. Your immortal YUKTIMALLIKĀ made the devotees
conscious of Sri Vishnusarvottamatva and Sri Vayujeevottamatva,
just as 1Srimadbhagavatm of Lord Sri Vedavyasa.
Oh! Master! Drinking but a drop at the fountain of your Life–Divine
and unparalleled teachings, even fools will not thereafter feel any
attraction even (in thought) mentally; for other narrations. For so
over–whelming is the fascination of your sacred Ṛju–life. Oh!
Master! Thy divine–face in Panchavṛindāvana, at Sonda, in front of
Sri Vedavyasa, shining amidst the surging waves of bliss generated
by thy holy smile, is verily like the moon that has emerged on the
heaving surface of the midmost ocean, I meditate upon your good
self, with a heart–melting in love and rapt in peace. Your Lotus–feet
resemble an umbrella, because of the shade of protection, they
afford to all the devotees, suffering from the heat of Kali–influence.
And your Lotus–feet are kissed by the crowns of Garuda, Shesha,
Rudra and Indra in prostration, and therefore, your Ṛjuhood and
greatness is beyond the reach of speech and intellect. In your
great uplifting work ‘‘Chakra-mimamsa’’ you have cited the Vedic
texts and the texts from Padma, Garuda and other Puranas. You
have also made the most interesting remark2 that the practice of
= तक रिसकाः” इथ ः ।
1. “पमिदव धमानः” (म.िव. ९सगः/११ो)
2. िनािदमतानगु ैः ा ैमायावाेकदेिशिभः ।
48 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
‘‘TAPTAMUDRADHARANA’’ is currently being practiced among the
followers of Nimbarka, Vishnuswamin and Ramanuja as well as
among certain section of Śānkara advaitins also.
Oh! Lord Latavya, ocean of knowledge! I prostrate to you again and
again, Kalpa tree of devotees, O Lord Teacher! future Vayu! Vādirāja!
save me, who has surrendered himself completely to your care.
dr\"pBprðpBpsá¡Z_"{e"G"BpO"rT"øAY"pO"@¡X"ê[SQW"t#!
_\"p{X"z_O\"z \"_"! _"\"êQp&{T" âQY"u duY"pu&{W"\"w{«{dY"u $
QrS"z QmS"X"S"pP"X"S\"`X"`pu X"pz T"p{` W"pu! drBpsZpu!
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$16$$
ÎÅàÊÝXàÍÜWÜáÃÜãÃÜÓÜ£ÅgWÜ£à±ÜÅTÝÂñÜPÜÊÜáìí©»Üã@ !
ÓÝÌËáíÓܤ $Ìí ÊÜÓÜ! ÓÜÊÜì¨Ý˜² ÖÜê¨ÜÁáà ÍæÅàÁãà˜¼ÊÜê©œÎÅÁáà >
©à®Üí ¨Üã®ÜÊÜá®Ý¥ÜÊÜá®ÜÌÖÜÊÜáÖæãà! ÊÜÞí ±Ý× »æãà! ÎÅàWÜáÃæãà!
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>16>>
»ÝÊÝ¥Üì && ÎÅàÊÝXàÍÜ£à¥ÜìÃæíŸ £ÅÇæãàPÜWÜÙÜÈÉ ±ÜÅTÝÂñÜÃݨÜ
¿á£ÍæÅàÐÜuÃÜ PÜÃÜPÜÊÜáÆWÜÚí¨Ü ÓÜíhÝñÜÃÝ¨Ü Öæà ®Ü®Ü° Jvæ¿áÃæà! ®Ü®Ü°
ÍæÅà¿áÔÕ®Ü A¼ÊÜê©œWÝX ®Ü®Ü° ÖÜê¨Ü¿áWÜáÖæ¿áÈÉ ¯ÃÜíñÜÃÜ ®æÇæÔÄ; GÇæç
WÜáÃÜáWÜÙæà! ÓÜíÓÝÃܨÜÈÉ ©à®Ü®Üã, ¨Üã®Ü®Üã A®Ý¥Ü®Üã B¨Ü ®Ü®Ü°®Üá° ÃÜPÜÒOæ
ÊÜÞw PݱÝwÄ. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg&
±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ.
AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜá¤
ÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
You have come to the earth as a fruit of the penance of Sri
Vageeshateertharu and are his nurtured by his lotus like hand into a
Paramahamsa disciple. Oh Master! do reside in my heart, promoting
ु ािममत ै ैव रामानजमताय
िव ु ैः ।
ु
तवािदजनाचारैः िशेरै निते ॥ - इित चमीमांसायां(५) ीभािवसमीराः
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 49
me to a sadhana which is bondage annihilating and uplifting of
sadhana; Just as Sri Hari is residing eternally in Śālagrama and just
as Sri Krishna eternally made HIS abode in the lotus–heart of
Mukhyaprana Sri Madhvacharya; so has Mahavishnu– Sri Hayagreeva
eternally made HIS abode in your lotus–heart and in your
magnificent Panchavrindavana, at Sri Sode. You are my mother, you
are my father, you are my friend, you are my guide, you are my
knowledge, you are my wealth, you are my supporter, you are my
refuge, you are my all–in–all. I am your child. Make my mind pure.
Remove from me all evil thoughts. Fill my heart with thoughts of
purity. Please protect me and bless me. I have fallen on your feet
seeking your protection. As the dust of your lotus–feet is sought by
great gods, like Garuda, Sesha, Rudra etc, for eradication of blinding
darkness of ignorance in their hearts and also because it has got
the power of eradicating the sinful influence of Kali. O Lord Teacher!
Kalpatree of devotees, future Vayu! Vādirāja! save me, who has
surrendered completely to your care.)
_"sb"ue"z _"X"S"sBpø`uNp W"Bp\"S"o! R"X"ê_P"“z T"øpBp{T"
W"tO"b"ue"E"Zz {` W"˜¡{`O"@w¡O"o O"S\"S"o S"w{_"z`{b"{O"X"o $
W"p{_" O\"z _"sBpsNpz @s¡X"pZ{BpqZBpz dr{\"^NpsO"rP"| {X"“S"o
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$17$$
(W"tO"b"ue"E"ZX"o òOY"e" W"tO"T"t\"uê E"ZJo>)
ÓÜáûæàñÜÅí ÓÜÊÜá®ÜáWÜÅÖæà| »ÜWÜÊÜ®… «ÜÊÜáìÓܧÆí ±ÝÅWܲ
»ÜãñÜûæàñÜÅaÜÃÜí × »ÜPܤ×ñÜPÜêñ… ñÜ®ÜÌ®… ®ÜêÔíÖÜü£ÊÜå… >
»ÝÔ ñÜÌí ÓÜáWÜá|í PÜáÊÜÞÃÜXÄWÜí ÎÅàËÐÜá¡£à¥Üìí ËáÆ®…
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>17>>
»ÝÊÝ¥Üì && ×í¨æ »ÜãñÝÃÝ«Ü®æ¿á ÓܧÙÜÊÝX¨Üª «ÜÊÜáìÓܧÙÜÊæíŸ
±ÝÅíñÜÂÊÜ®Üá° ¯ÊÜá¾ ÓÜÊÜá®ÜáWÜÅÖÜ©í¨Ü, ±ÝÅ¥Üì®æ ÊÜÞw¨Ü »ÜP¤Ü ÄWæ ×ñÜÊÜ®Üá°
ÊÜÞvÜáÊÜíñÜÖÜ, ÊÜáígá®Ý¥Ü AÊܯí¨Üá±ÝÓÜÂ®Ý¨Ü ®ÜÃÜÔíÖÜPæÒàñÜÅÊܮݰX
50 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
ÊÜÞw©Ä; PÜáÊÜÞÃÜXÄ¿áÈɨܪíñÜÖÜ ÓܨÜáY|WÜÙÜ S~¿Þ¨Ü Mágá±ÜâíWÜÊÜÃݨÜ
ÎÅàËÐÜá¡£à¥ÜìÃÜ®Üá° »æàq¿ÞX AÊÜÄí¨Ü PÜvÜWæãàÆá ÎÅàPÜêÐÜ¡±ÜÅ£àPÜÊÜ®Üá°
±Üvæ¨Üá ÓÜíÓݧ®Ü¨ÜÈÉ ±ÜÅ£¯ñܱÜähæWÝX ÓÜíÓݧ²Ô©Ä; AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ
»ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒ&
ÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
Requested by the people of Dharmasthala, which was occupied
by Annappa Bhoota as his own resort, you installed an icon(idol) of
Manjunatheshwara there with Narasimha Sali-grama at its head,
and removed Annappa to a distant place, thus making Dharmasthala
a place of pilgrimage, a real place of Dharma as appropriate to its
name. It became an Eshwara-Narasimha kshetra gaurded by
Bhootaraja. As you are an astonishing Rujuyogi you have ascended
the Kumara hills and conversed with Sri Vishnuteerha, seated in
sacred penance and returned with idol of Lord Srikrishna with the
churning rod as his gift to you. Oh, Bhāvibrahman! when shall that
blessed day dawn, when, becoming detached from pain–giving
wordly objects like selfishness, wealth, fame etc, my mind will get
engrossed in thy lotus–feet, the abode of the honey of bliss? And
when shall that blessed day dawn when I shall enjoy thy fragrance
through devotional recitals, thy coolness through meditation and thy
sweetness through direct realization? Oh, Ṛjuyogin! though I have
not attained the Puruṣārthachatuṣtaya, my present birth on this
sacred land Bhārat, is really blessed, because it has enabled me to
study the Life and Teachings of Sri Madhva, by thy grace – an
opportunity which is rare even for Gods to obtain! Oh! Kalpatree of
devotees, Lord Teacher! future Vayu! Vādirāja! save me, who has
surrendered completely to your care.
T"øp“uY"p{ç{S"\"p{_"S"pv `qZBpsá¡ ìú"zðE" {E"e"z {\"W"pu!
_"puQrY"pZ_"S"pY"@z¡ {ðp\"BpsZpu Zb"S"o X"`p@øt¡ZO"# $
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 51
W"p{_" ð\"p_"{S"Y"pX"@¡pu X"s`lZ`pu! h¡@o¡_"z{`O"pY"pz _O"sO"#,
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$18$$
±ÝÅÇæà¿Þ©Å¯ÊÝÔ®è ÖÜÄWÜáÃÜã AíaÜÍÜc bñÜÅí Ë»æãà!
Óæãà©à¿ÞÃÜÓܮݿáPÜí ÎÊÜWÜáÃæãà ÃÜûÜ®… ÊÜáÖÝPÜãÅÃÜñÜ@ >
»ÝÔ ÍÝÌÓܯ¿ÞÊÜáPæãà ÊÜááÖÜáÃÜÖæãà! MáP…ÓÜí×ñÝ¿Þí ÓÜá¤ñÜ@,
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>18>>
»ÝÊÝ¥Üì && Öæà Jvæ¿áÃÝ¨Ü ÍÝÌÓܯ¿ÞÊÜáPÜÃÝ¨Ü WÜáÃÜáÃÝgÃæà!
¨æãvÜx Ÿ¨ÜÄWæ ÖæãàX AÈÉ®Ü ¯ÊÝÔWÜÙÝ¨Ü ÎÅàÖÜÄ ÊÜáñÜá¤WÜáÃÜáWÜÙݨÜ
ÊÜá«ÝÌaÝ¿áìÃÜ®Üá° ÓÜí¨ÜÎìÔ, AÊÜÃÜ®Üá° WèÃÜËÔ©Ä; Óæãà¨æ¿á AÃÜÓܮݨÜ
AÃÜÓܱܳ ®Ý¿áPܮܮÜá° ÊÜáÖÝPÜãÅÄ¿Þ¨Ü ÍæçÊÜWÜáÃÜá˯í¨Ü ÃÜQÒÔ,
MáPÜÕí×ñæ¿áÈÉ aæ®Ý°X ±ÜÅ£±Ý¨ÜÂÃÝX Êæç»ÜÊÜ©í¨Ü ËÃÝiÓÜᣤÃÜáËÄ; AíñÜÖÜ
ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ »ÜP¤Ü ÄWæ
PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾ ±Ý¨Ü±Ü¨Ü¾WÜÚWæ
ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX ÓÜᤣÓÜáñæ¤à®æ.
You have visited the Big Badari and have seen Sri Vedavyasa
and Sri Madhva and returned from there. Oh! Lord! at Sonda you
have freed(delivered) King Arasappanaika from the clutches of the
Shaiva magician-guru who had kept the king under his control by
the blackmagic (black-art) and purified him as well as his country,
race and family. You are the controller of breath i.e. ð\"p_"{S"Y"pX"@¡.
and a great Muni. Your Rujuhood and greatness is very well
established in the RkSamhitā grantha in detail (these verses have been
given in appendix). And you have removed the doubt about your Rjutva
by making your idol yourself with all the thirty-two wonderful traitsof
a Ruju, resembling Sri Madhva, as told in Tantrasara and gave it to
your mother. May the world be purified by the holy dust from your
lotus–feet, which is delightful because of its fragrance of purity,
which cools the unbearable heat of Tapatraya (3 folds of difficulties
52 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
faced by soul), which is laden with droplets of nectar of bliss, and
which is capable of thrilling the hearts of all virtuous devotees. I
now came to take shelter of thy holy lotus–feet for getting across
the ocean of Samsara, i.e., the cycle of births and deaths. Oh!
Kalpatree of devotees, Lord Teacher! future Vayu! Vādirāja! save
me, who has surrendered himself completely to your care.
\Y"p_Y"S"o X"pC"@w¡{O"z {\"R"pY" @¡{\"O"pz @w¡^Npu&{R"T"sNY"u ðpsW"pz,
T"sNY"drV"QZr{e"{\"@ø¡X"`qZz _"puQpT"sZrz T"øpT"Y"S"o $
à[×X"NY"p T"ø{`O"z `Zu#{T"øY"O"X"z T"e"z \"`S"o W"øpG"_"u1
\"SQu W"p{\"_"X"rZ! @¡ÚT"T"QT"! dr\"p{QZpG"T"øW"pu! $$19$$
ÊÝÂÓÜ®… ÊÜÞZPÜê£í Ë«Ý¿á PÜËñÝí PÜêÐæ¡à˜—±ÜâOæÂà ÍÜá»Ýí,
±Üâ|ÂÎÅàŸ¨ÜÄà£ÅËPÜÅÊÜáÖÜÄí Óæãà¨Ý±ÜâÄàí ±Ýűܿᮅ >
ÃÜáQ¾OÝ ±ÜÅ×ñÜí ÖÜÃæà@²Å¿áñÜÊÜáí ±ÜñÜÅí ÊÜÖÜ®… »ÝÅgÓæà
ÊÜí¨æà »ÝËÓÜËáàÃÜ! PÜƳ±Ü¨Ü±Ü! ÎÅàÊÝ©ÃÝg±ÜÅ»æãà! >>19>>
»ÝÊÝ¥Üì && ÎÅàÃÜáQ¾~à¨æàË¿áÄí¨Ü PæãvÜƳor ÎÅàPÜêÐÜ¡¯Wæ ²Å¿áñÜÊÜá&
ÊÝ¨Ü ±ÜñÜÅÊÜ®Üá° Pæãívæã¿á᪠ÎÅàPÜêÐÜ¡¯Wæ ñÜÆá²ÓÜáÊÜâ¨ÜÃÜ ÊÜáãÆPÜ
±ÜÅTÝÂñÜÃÝ¨Ü ¯àÊÜâ, ÎÅàÃÜáQ¾~àPÜêÐÜ¡ÃÜ BhænÀáí¨Ü ÃÜaÜ®ÝPÝƨÜÈÉÁáà
ÓÜÌWÝì©ÇæãàPÜWÜÙÜÈÉ ¨æàÊÜñæWÜÚí¨Ü ÊæáÃÜÊÜ~Wæ ÊÜÞvÜƳor »ÜQ¤ÃÜÓÜ©í¨Ü
ñÜáí¹ÃÜáÊÜ "ÎÅàÃÜáQ¾~àÍÜËg¿á'ÊæíŸ ÊÜáÖÝPÝÊÜÂÊÜ®Üá° ±Üâ|±Üor| (DX®Ü
1. “िशंशमु ारं समासा कं समारेण चातः” इित वृावनाानम ् (५/५१)
तथा िह तााणम ् (८/६/८)-
एत  वा अाह कू शाः ायवो ा लातः किद िशंशमु ारी
यपथेऽािरित ॥” इित ।
अः = अ ु ितः संृत । अ ु = अडोदके । अडोदके िा
ीहयीवाया सवजीवेष ु ासवतकः, ासिनयामकः ीवािदराज इथ ः।
अः = ÎÅàÖÜ¿áXÅàÊܨæàÊÜÃÜ ±ÜÃÜÊÜÞhænÀáí¨Ü Aívæãà¨ÜPܨÜÈɨÜ᪠, ÓÜPÜÆiàÊÜÃÜÈÉ
ÍÝÌÓܯ¿ÞÊÜáPÜ®ÝXÃÜáÊÜÊÜÃÜá ÎÅàÊÝ©ÃÝgÃÜá "A±ÜÂÍÜŸªÊÝaÜÂÃÜá' Gí¨Üá ÍÜáÅ£¿á
ñÝñܳ¿áìÊÜâ.
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 53
±ÜâOæ)¨ÜÈÉ ñæãàÄÔ «Ü®ÜÂÃܮݰX ÊÜÞw©ªàÄ. B PÝÊÜ嬆 ±ÜÅ»ÝÊÜ©í¨Ü
ÊÜÞ[Ý©PÜñÜêìWÜÙÜ PÝÊÜÂWÜÙÜ WÜÄÊæá AíñÜ«Ýì®ÜÊÝÀáñÜá. Ÿ¨ÜÄàPæÒàñÜÅ©í¨Ü
»ÜãñÜÃÝgÃÜ ¨ÝÌÃÝ ÃÜÊÜÞ£ÅËPÜÅÊÜá¨æàÊÜÃÜ®Üá° ñÜÄÔ Óæãà¨æ¿áÈÉ ±ÜÅ£Ðæu
ÊÜÞw©ªàÄ; ñÜíñÜÅ»ÝWÜÊÜñÜ ñÝívÜÂÊÜáÖݸÝÅÖܾOÝ© WÜÅí¥ÜWÜÙÜÈÉ ±ÜÅ£±Ý¨ÜÂÃݨÜ
CíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ »ÝËÓÜËáàÃÜÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ®ÜÊÜá¾íñÜÖÜ
»ÜP¤Ü ÄWæ PÜƳÊÜêPÜÒÓܨÜêÍÜÃÝX ÓÜíÓÝÃÜñÜÃÜ|ÊÜ®Üá° ÊÜÞwÔÄ. AíñÜÖÜ ¯ÊÜá¾
±Ý¨Ü±Ü¨Ü¾WÜÚWæ ÓÝÐÝríWÜ ±ÜÅOÝÊÜáÊÜ®Üá° ÊÜÞvÜáñæ¤à®æ ÊÜáñÜᤠÊÜÓÜá¤Ô§£¿ÞX
ÓÜᤣÓÜáñæ¤à®æ.
By composing Rukminishavijaya, in order to excel Magha's
poem "Shishupalavadha", you became famous in Pune. You brought
the Sri Trivikrama Swamy, deity worshipped only Rujus, from Big
Badari through Bhootaraja (Patratapa Rudra) and installed HIM in
Sonda. You have taken an auspicious message, a-letter, from Sri
Rukmini Devi and delivered (handed over) it to Lord Srikrishna,
resulting in "negotiation" of the marriage. This act is a muktisadhana
to your good self. And thus you have become a great messenger
between Sri Rukmini Devi and Lord Srikrishna. Your immaculate
fame and astonishing Ṛjutva is established in Tandya-Mahābrāhmaṇa
and in Tantra-bhāgavata as follows.
@¡{Æ"Qo {ŸG"\"ZduÎ>pu à[×X"NprT"e"\"p`@¡# $
î¡R\"êT"sNL~>R"Z# ðp‹E"@ø¡p{Š>O"W"sG"pu X"S"s# $
G"r\"puf"X"pu `Y"Bpør\"X"w{f"@¡pW"t{^"O"p{“@¡# $
“pO"\Y"pu \"p{QZpG"pu&_"pv W"p{\"X"R\"pu X"`pX"{O"# $$1 ò{O" $
Oh! Kalpatree of devotees, Lord Teacher! future Vayu! Vādirāja!
save me, who has surrendered himself completely to your care.
T"øG\"p{“O"pu&c"pS"O"X"puT"S"puQr Y"uS" T"øQrT"pu X"R"sZv\"êE"pu{W"# $
O"z O\"pX"wG"s_P"z C"S"\"p{QZpG"z T"øNppv{X" W"v^X"rT"{O"_"u\"S"puO@¡X"o $$20$$
1. This was also vindicated by Sri Satyadharmatirtharu in his
वािदराजोम॥्
54 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
±ÜÅhÝÌÈñæãà˜hÝn®ÜñÜÊæãà±Ü®æãà©à
Ááà®Ü ±ÜÅ©à±æäà ÊÜá«ÜáÃæçÊÜìaæãà¼@ >
ñÜí ñÝÌÊÜáêgáÓܧí Z®ÜÊÝ©ÃÝgí
±ÜÅOèËá »æçѾà±Ü£ÓæàÊÜ®æãàñÜRÊÜå… >>20>>
»ÝÊÝ¥Üì && »æçѾà±Ü£¿Þ¨Ü ÎÅàPÜêÐÜ¡®Ü ÓæàÊæ¿áÈÉ EñÜáÕPÜñæ¿á®Üá°
Öæãí©ÃÜáÊÜ, ¿ÞÊÜ ñÜÊÜá¾ ¿ááQ¤ÊÜáÈÉPÝ, ÓÝ̱ܰÊÜêí¨ÝÊÜ®ÝTÝ®ݩ
WÜÅí¥ÜWÜÙÜÈÉ®Ü ÊÜá«ÜáÃÜÊÝ¨Ü ÊÜÞñÜáWÜÚí¨Ü ±ÜÅhÝÌÈÓÜƳor hÝn®ÜÊæíŸ ©à±Ü©í¨Ü
AþÝ®ÜÊæíŸ PÜñ¤Ü Çæ¿áá ®ÝÍÜÊÝÀáñæãà, AíñÜÖÜ MágáWÜÙÝ¨Ü »ÝËÊÜá«ÜÌÃݨÜ
Z®ÜÊÝ©ÃÝgÃæà ¯ÊÜá¾®Üá° ®Ý®Üá ÎÃÜÓÝÐÝríWÜ ®ÜÊÜáÓÜRÄÓÜáÊæ®Üá.
Oh! My Gururaja! you have kindled the lamp of the wisdom of
Sri Madhwa-siddhanta, with your sacred unparalleled spiritual
works like Yuktimallika, Vrindavnakhyanam etc, and dispersed the
darkness of ignorance. You have dedicated your divine-life in the
service of Sri Rukmini and Lord Sri Krishna. I beseech your
blessings. Neither heaven, nor Yogic–power, nor liberation can
sustain me in life. Thy lotus–feet alone are my support. There are
several paths leading to thee. All of them are indeed noble. But,
for me the most agreeable, is the path of devotion, which consists
of hearing, praising and remembering thy excellences of attributes
related to your Ṛjuhood and achievements. Your lotus–feet form
the refuge of all good souls– both of those that have lost their
way in the dark of ignorance and of those who see their way clear
in the day–light of knowledge. Thou, the foremost of Lord Sri
Viṣṇu‘s devotees; who is filled with ecstatic delight at the lotus–
feet of Sri Ramādevi and Sri Trivikrama Swamy; arise and help me
to understand the Madhva–siddhanta properly. Oh, Ṛjuyogin, as
the deer longs for streams of water, so does my poor soul long
for your sacred Panchavṛndāvana, which is in front of Lord Sri
Vedavyāsa, at Sonda. You are only the sole refuge of my lives. You
are my strength. You are an ever–present help in my distress.
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 55
Wash–away all my guilt. Don‘t reject me forever. Have mercy upon
me. Rescue me always from Kali– influences and wrong–
philosophies. Oh, Master!, by your immense grace, now I came to
know that – recitation of the Holy Vedas, the recitation of the
Mahābhārata, the recitation of Sri Madhvaśāstra, the recitation of
Svāpnavṛndā– vnaKhyānaṃ, the contemplation practiced upon Sri
Viṣṇu, the watering of the Tulasi plant and the service rendered to
the cows are equal in value. Thou, who art the soul and well
wisher of all beings in the world, dost not look upon anyone as
high or as low unlike an ordinary being. Yet just as the heavenly
wish–yeilding tree, the kalpavṛkśa (कवृ), gives one’s objects of
desire only when one goes under it and prays for what one wants,
so thy grace too is bestowed on men and women through the
service of thee. Blessings come only according to service, not on
consideration of high and low. Oh! Rujuyogin! Future Madhwa!
Kalpa-tree of devotees, Sri Vādirāja! save me from the clutches of
Kali-influence.
O"pbY"puê \"O_Y"ê{O" \"uQðpu\"{R"Y"O"r, S"pZpY"Nppu W"tO"ZpLo>
àçpu W"p{\"{S", \"uQ\"uüX"s{S"T"pu “pO"\Y"W"\Y"pu X"`pS"o $
Y"puBpuðpp ìT"Zpu{b"NpðE" O" òX"u G"pO"p# _"Ql«pZ@¡p
ï\"z O\"O@w¡T"Y"p G"Y"[SO" _"sG"S"p# dr\"p{QZpG"T"øW"pu $$21$$
ñÝûæã$Âìà ÊÜñÜÕ $Âì£ Êæà¨ÜÍæàÊÜ—¿á£à, ®ÝÃÝ¿áOæãà »ÜãñÜÃÝv…
ÃÜá¨æãÅà »Ý˯, Êæà¨ÜÊæà¨ÜÂÊÜáᯱæäà ÇÝñÜÊÜ»ÜÊæäÂà ÊÜáÖÝ®… >
ÁãàWæàÍÝ A±ÜÃæãàü|ÍÜc ñÜ CÊæáà hÝñÝ@ ÓܨÜá¨ÝœÃÜPÝ
HÊÜí ñÜÌñÜ¢±Ü¿Þ g¿áí£ ÓÜág®Ý@ ÎÅàÊÝ©ÃÝg±ÜÅ»æãà >>21>>
»ÝÊÝ¥Üì && K ÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! »ÝËPÜƳ¨ÜÈÉ WÜÃÜávܱܨÜË¿á®Üá°
Öæãí¨ÜáÊÜíñÜÖÜ Êæà¨Ü¯—WÜÙÜá, »ÝËÃÜá¨ÜÅÃÜã »ÜãñÜÃÝgÃÜã B¨ÜíñÜÖÜ
®ÝÃÝ¿áOÝaÝ¿áìÃÜá, »ÝËÇÝñÜÊÜÂÃÝ¨Ü ÎÅàÊæà¨ÜÊæà¨ÜÂÃæà ÊÜááíñݨÜÊÜÃÜá
56 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
¯ÊÜá¾ A®ÜáWÜÅÖÜŸÆ©í¨Ü A±ÜÃæãàPÜÒhÝn¯WÜÙÜã, ÇæãàPæãà±ÜPÝÄWÜÙÜã,
ÓÜgj®ÜÃÜ E¨ÝœÃÜPÜÃÜã, ÁãàXÃÝgÃÜáWÜÙÜã BX D ÇæãàPܨÜÈÉ g¿áÎàÆ&
ÃÝX¨ÝªÃæ. D ÄࣿÞX ÓÜág®ÜÃÜáWÜÙÜá ¯ÊÜá¾ PÜê±ÝŸÆ©í¨Ü gWÜ£¤®ÜÈÉ
ÊÜÞ®ÜÂÃÝX¨ÝªÃæ. AíñÜÖÜ ÊÜá×ÊÜÞ±ÜŨÜÃÝ¨Ü »æãà MágáWÜ|ÍæÅàÐÜuÃæà ¯ÊÜáWæ
®Ü®Ü° ÓÝÐÝríWÜÊÜí¨Ü®æWÜÙܮܰ²ìÓÜáñæ¤à®æ.
Oh! Lord Sri Vādirāja! Sri Vedanidhi, known as Garuda of the
future Kalpa, so also Bhutaraja, rudra of future kalpa, Sri Vedavedya
the Latavya diety of the future kalpa and many other chetanas fit to
become qualified for various types of God-hood in future kalpas
have attained enlightenment by your grace, have become mystics of
supernatural ability and are shining by your blessing, as righteous-
minded good people of philanthropic nature giving help to all who
serve them. Oh! Ṛjuyogin! when shall that blessed day dawn; when
the thought of your good self will melt my heart; fill my eyes with a
stream of blissfull–tears, cause continuous horripilation in all my
limbs, and efface the consciousness of the body and of all sense
objects? Just like the fatal duel between Bhima and Jarasandha, a
struggle is going on within me bewteen my unalloyed devotional–
urge and my worldy tendencies. Oh! Ṛjuyogin! Vādirāja! do thou
deign to sustain the flagging strength of Bhima, i.e,
Bhāgavatadharma, within me. According to your immortal teaching
: ‘‘Neither chartiy nor austerity, neither sacrifices nor purificatory
rites and vows are sufficient to please Sri Hari. He become pleased
by Pure Bhakti – by loving devotion without any ulterior motive. All
other practices are an empty show. The supreme object of human
life consists in cultivating exclusive and one–pointed devotion to Sri
Hari and saluting HIS presence in all objects. And the gods are
pleased where the women are held in esteem; fruitless are the acts
of that family where women are dishonoured1. And all women are
portions of that Blessed one and should be looked upon as mothers.
1. य नाय ु पूे रमे त देवताः ।
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 57
Women whether naturally good or not, whether chaste or unchaste,
should always be regarded as images of the Blissful Divine Mother.
Everyone should regard womankind whether chaste or otherwise as
the manifestation of the Divine Mother. And all the Holy Scriptures
and Puranas, know this statement of Lord Sri Vedavyasa to be true,
that the doing good to others conduces to merit, and doing harm to
them leads to sin’’.
_"\"puêf"X"pu `qZ# _"pb"pQo Y"pu&S"pf"ê# dr`Y"pS"S"# $
O"{Ÿ^Nppu# T"ø{O"X"p `z_"pu \"p{QZpG"# T"sS"pO"s X"pX"o $$22$$
ÓÜÊæäìàñܤÊæãà ÖÜÄ@ ÓÝPÝÒ¨… Áãà˜®Ýñܤì@ ÎÅàÖܿޮܮÜ@ >
ñÜ©ÌÐæã¡à@ ±ÜÅ£ÊÜÞ ÖÜíÓæãà ÊÝ©ÃÝg@ ±Üâ®ÝñÜá ÊÜÞÊÜå… >>22>>
»ÝÊÝ¥Üì && ÓÜÊæäìàñܤÊÜá®Üã, ¨Üá@SÇæàÍÜÃÜ×ñÜ®Üã (A®Ýñܤì®Üã),
ÃÜÊÜÞ«ÜÊÜ®Üã B¨Ü ÎÅàÖÜ¿áXÅàÊܨæàÊÜÃÜ ËÎÐÜr±ÜÅ£ÊÜáÃݨÜ, ÖÜíÓÜÊÝÖÜ®ÜÃݨÜ
(ŸÅÖܾ±Ü¨ÜÁãàWÜÂÃݨÜ) ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ñÝÊÜâ AñÜÂíñÜPÜÃÜáOæÀáí¨Ü
®Ü®Ü° AíñÜ@PÜÃÜ|ÊÜ®Üá° ÊÜáñÜᤠ¨æàÖÜÊÜ®Üá° PÜê±Ý¨ÜêÑrÀáí¨Ü DQÒÔ ±ÜËñÜÅÊܮݰX
ÊÜÞwÄ.
Oh! Gururaja! Even the Brihadaranyakoshastha Brāhmaṇa
Shruti ìO"pu&SY"Qpf"êX"o (3/4/2) establishes the Supremacy of
Lord Sri Vishnu. The Brihat Shruti also says, that the Great Lord
Sri Vishnu, who is like the ocean of all the qualities fully developed;
is the ruler of all, and it is Lord Sri Vishnu alone who is said to be
ruled by none. It is also said that ARTTI ( ìp{f"ê)
means misery i.e,
every being, subject to misery passes by name ARTTI, and the
Lord Sri Vishnu is He who may be called ANARTTA ( ìS"pf"ê
) not at
all subject to any sort of misery. It has also been said in this Brihat
यैता ु न पूे सवााफलाः ियाः॥- इित मनृ
ु ितः (३/५६) ।
ु ा च गेत ् कामातरु ानाम ् ?” - इित यिु मिका ।
“परोपकारय
“परदारपरान ् िरपून”् - इित वृावनाानम ् ।
58 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
śruti that since Prakruti or Lakshmi lives very close to Lord Sri
Vishnu, She has not been separately mentioned as not to be
subject to misery, for, She is the consort of Lord Sri Vishnu; and
the consorts are not separately spoken of, as in the case of Thirty-
three gods1, i.e, Ashtavasūs, Ekādasha Rudrās, Dwādashādityas,
2
Indra and Prajāpathi and their wives. ìO"# ìSY"Qpf"êX"o
means,
anybody or anything other than ì#
Lord Sri Vishnu is subject to
1. The details of these thirty three gods have been given as – ""ÓÜ
ÖæãàÊÝaÜ ÊÜá×ÊÜÞ®Ü HÊæçÐ ÝÊæáàñæà ñÜÅ¿áÔ÷íÍÜñæ¤$ ÌàÊÜ ¨æàÊÝ C£ PÜñÜÊæáà ñæà
ñÜÅ¿áÔ÷íÍÜ©ñÜÂÐèr ÊÜÓÜÊÜ HPݨÜÍÜ ÃÜá¨ÝÅ ¨Ý̨ÜÍÝ©ñÝÂÓܤ HPÜ£ÅíÍÜ©í¨ÜÅÍæòÊÜ ±ÜÅhݱܣÍÜc
ñÜÅ¿áÔ÷íÍÝ C£ >> 2 >> & C£ ŸêÖܨÝÃÜ|ÂPæãà±Ü¯ÐÜñ… &ÍÝPÜƸÝÅÖܾ|ÊÜå… >
“स होवाच मिहमान एवैषामेत े यिंशेव देवा इित कतमे ते यिंशिदौ
वसव एकादश ा ादशािदा एकिंशिदंब ैव जापित यिंशा इित
॥२॥ - इित बृहदारयकोपिनषत ् -शाकाणम ् ॥
2. Here the great Shankaracharya explains as follows - ìO"pu&SY"Qpf"êX"o
– ìO" ïO"_X"pQo V"øpÏ"NY"p\"_P"pS"pQo ìðpS"pY"püO"rO"pOX"_\"á¡T"p{ß"OY"-
O"wÊ"pQSY"Q{\"üp{\"^"Y"X"u^"Npp“b"Npz \"_O\"SO"ZX"o ‘‘ìpf"êX"o’’ {\"S"pðY"p{f"ê-
T"qZBpw`rO"z _\"T"nX"pY"pX"ZrEY"sQ@¡_"X"X"_"pZX"o ìpOX"v\"v@¡# @u¡\"“pu {S"OY"X"s˜¡ ò{O"’
ò{O" $ - V"w`QpZNY"@¡ðppŠZW"p^Y"X"o(3/5/1) (page259, Mahesh Anu-
sandhan Samsthan, Varanasi) The Advaitic scholars of outstanding
merit, ancient and modern, admit that the Shruti ìO"pu&SY"Qpf"êX"o is
the fountain-head (bedrock) for the great Mayavadin's statement
V"øÏ" _"OY"z G"Bp[SX"PY"p (G"r\"pu V"øÏ"v\" S"pT"Z#) $ But great Shankara,
gave the meanings to the word ìpf"êX"o as follows - ìpf"êX"o -
‘{\"S"p{ðp’ ìp{f"êT"qZBpw`rO"z _\"T"nX"pY"pX"ZrEY"sQ@¡_"X"X"o ‘ì_"pZX"o’ $ The
words {\"S"p{ðp and ì_"pZX"o may not indicate G"Bp[SX"PY"pO\"\"pQ
because the rule ‘_"O" ï\" \"_O"sS"pu {\"S"pðppu S" O\"_"O"#’ may be
applicable to the word {\"S"p{ðp here. On this ground the followers
of G"Bp[SX"PY"pO\"\"pQ will certainly fall in the fallacy of ìT"{_"«pSO"#
i.e., an assertion or statement opposed to their own orthodox
teaching or to their own settled dogma.
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
misery. By misery alone all gods are separated from Lord Sri
Vishnu. Lord Vishnu has no misery at all, while all the other gods
are more or less, subject to it. Lord Sri Vishnu knows himself, as
the only full and perfect in all qualities, without the grace of
another, and as if seeing it with His own eyes, because He sees
without the intervention of another, everything;– the matter of
spirit ; therefore it is that Lord Sri Vishnu is called _"pb"pQT"Zpub"pQo
Sākṣādaparokṣād. The word _"pb"pO"o Sākṣāt speaks of the
independence in eating and enjoying, and Aparokṣa intervention or
medium, and the root ìQ(Ada) means to enjoy– hence to perceive,
or to know. It is, therefore that Lord Sri Vishnu has got that title
_"pb"pQT"Zpub"pQo1 which means an independent and a mediumless
knower. He is called Brahman, because He is full in all qualities,
and he is the Ātman, because He is the director of all, but He is
never directed or governed by anybody, which is the reason why
He is called _"\"pêSO"Z (Sarvāntara). Everybody in this world, is
upheld by five Vāyus, Prāna etc, but He it is, again, who always
1. . Here one Advaitic scholar of outstanding merit (Sri Subrahma-
nyaShastrigalu)opines as follows – (परे त ु अ आशः
ीिवपु रमापरः, त साादपरों नाम सवदश े कालसििहतं
सवारम ् अयािमं, यः ाणेन ािणित इित ाणािदापारकता
तदीययोजक (तयोजक) इथ ाकुवि । अ साादपरों यथाथ
ा ािपे लणा ािणित इित जीवे य ु ते, ासोासकथन त ु
योजकापारम ् अिभयि तािप लणेित ेयम ् ।) ैितन ु -
59 60 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
makes the Vāyus perform their respective functions. Eyes cannot
see Him, mind and intellect cannot reach Him, because He is
infinite; it is therefore, that Sri Mahāviṣṇu is inaudible and
unspeakable. You are a {\"{ðpÍ>T"ø{O"X"p
of such Sri Hayanana Vishnu.
Oh Lord Teacher! Rujuyogi Sri Vādirāja! Save me, who has
surrendered completely to your care.
dr_\"pT"n\"wSQp\"S"ðpVQT"t\"| _\"pAY"pS"á¡T"z `qZBpr{O"\"EFs>W"X"o $
ì\"p@o¡ds{O"z W"t_"sZX"u^Y"{QSçz _"sÊ"p\"s\"×P" T"øNpX"p{X" \"pQrJo>! $$23$$
ÎÅàÓÝ̱ܰÊÜêí¨ÝÊÜ®ÜÍÜŸª±ÜäÊÜìí
ÓÝÌTÝ®ÜÃÜã±Üí ÖÜÄXà£ÊÜaÜáf»ÜÊÜå… >
AÊÝP…ÍÜáÅ£í »ÜãÓÜáÃÜÊæáàÐÜ©í¨ÜÅí
ÓÜá±Ý¤ÊÜâÊÜPܧ ±ÜÅ|ÊÜÞËá ÊÝ©àp… >>23>>
»ÝÊÝ¥Üì && ÓÜ̱ܰÍÜŸªÊÝaÜÂÃÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà! ÎÅàÊÜá¨Ü½WÜÊÜ&
©Yàñæ¿áíñæ ±ÜËñÜÅñÜÊÜáÊݨÜ, ÓÝ̱ܰÊÜêí¨ÝÊÜ®Ü GíŸ ÍÜŸª±ÜäÊÜìPÜÊÝ¨Ü ¿ÞÊÜ
¯ÊÜá¾ BTÝ®ÜÊÜ®Üá° »ÝË Cí¨ÜÅÃÜã(HÐÜ©í¨ÜÅí), HvÜÊÜáãPÜ®Üíñæ C¨Üª
¸ÝÅÖܾ|ÃÜ ÓÜ̱ܰ¨ÜÈÉ E±Ü¨æàÎÔ ÓÜÊÜì»ÜP¤Ü ÃÜ®Üá° E¨ÝœÃÜ ÊÜÞw©Ä. AíñÜÖÜ
ÊÜá×Êæãà±æàñÜÃÝ¨Ü ¯ÊÜáWæ ÎÃÜÓÝÐÝríWܱÜÅOÝÊÜáWÜÙÜ®Üá° ÊÜÞvÜáñæ¤à®æ.
Oh! Lord Teacher Gururaja! As this deaf and dumb Brahmin of
good traits surrendered himself completely to your care, you blessed
him with soul-stirring vision of yourself in his dream and in the
course of singing before him in order to solace him, you taught to
the whole world through him your Geeta-like holy consecrating

ु ा सव जगत ् अपरों पयित,

“साादपरोाद ् + अपरोमि, इित 
message to the world and purified your devotees by dipping them in
that milk-ocean of philosophy called "Swapna Vrindavana Akhyana".
इथम ाः । भगवतोऽापेाभावः इथः , अािप िढाज एव कथित ् Astonished by this miracle of poetic composition, I prostrate with
आहेण अैतिवाथप रा-पादनम”् These objections are absolutely humility before you. Oh Lord! Save me, who has surrendered himself
wrong, because great Sri Madhva strictly followed the completely to your care. Oh, My Guru! I will bowdown towards your
ु
Vyāsanirukta rule “गणािधं येन भवेद ् वेदाथ ः स एव िह” (Vide holy Panchavrindavana and will praise your holy name for your
Rgbhasyam of Sri Madhwa). Anugraha. Everyday I will praise you and extol your holy name for
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 61
ever and ever. As the deer longs for streams of water, so my soul
longs for you Oh, My Guru. According to your great compassion,
blot-out my transgressions. Wash away all my iniquity and cleanse
me from my sins. When shall that blessed day dawn when thou
shalt lift me up, and the loving and blissful touch of thy lotus-hand
bring joy and comfort to me, fallen at thy louts-feet, weeping and
wailing in utter grief and shedding torrential tears with unalloyed
devotion.
T"ú"p_Y"\"p×Y"pu Y"# ‘{_"z`z S"_"SO"’ds{O"{\"dsO"# $
_" ï\" _\"pT"n@w¡O"o _\"T"npu \"p{QZpG"# T"sS"pO"s X"pX"o $$24$$
±ÜíaÝÓÜÂÊÝPæãÂà ¿á@ "ÔíÖÜí ®ÜÓÜíñÜ'ÍÜáÅ£ËÍÜáÅñÜ@ >
ÓÜ HÊÜ ÓÝ̱ܰPÜêñ… ÓÜ̱æä°à ÊÝ©ÃÝg@ ±Üâ®ÝñÜá ÊÜÞÊÜå… >>24>>
»ÝÊÝ¥Üì && »æãà ÊÝ©ÃÝgWÜáÃÜáÊÜ¿áìÃæà! ±ÜíaÝÓÜÂÊÝPÜÂÊݨÜ
"ÔíÖÜí ®ÜÓÜíñÜ' GíŸ MáWæÌà¨ÜÊÜáíñÜűÜÅ£±Ý¨ÜÂÃݨÜ, ÓÝ̱ܰÊÜêí¨ÝÊÜ®ÜPÜñÜêì&
WÜÙÝX ÓÜ̱ܰÍÜŸªÊÝaÜÂÃÝ¨Ü ¯àÊÜâ AñÜÂíñÜPÜÃÜáOæÀáí¨Ü ®Ü®Ü° AíñÜ@PÜÃÜ|ÊÜ®Üá°
ÊÜáñÜᤠ¨æàÖÜÊÜ®Üá° PÜê±Ý¨ÜêÑrÀáí¨Ü DQÒÔ ±ÜËñÜÅÊܮݰX ÊÜÞwÄ.
Oh! Gururaja! you are PANCHĀSYAVĀKYAḤ (पावाः),
(पावाम ् = िसंहं नसिु तः ितपाेनााीित पावाः
ीवािदराजः, “अश अािदोऽच”् इित मथयोऽकारः । “पा-
वासिं परु ाणं पलणम”् इित वृावनाानम ् । Your eternal
Ṛjuhood already established in िसंहं नसिु तः. Your Vedic name is
्
ु अप+नः = ः “! ािधकरणे इित िु तः)means
SWAPNA, (स+
a mystic and myriad-minded-genius. You are the celebrated
author of the SVĀPNAVṚNDĀVANĀKHYĀNAṂ, which is equal to the
Puruṣasūktaṃ. Oh! Master! May I never taste the sweetness of
literary pre–occupations! May I never think even of amorous
pleasures! But, Ṛjuyogin, Sri Vādirāja! May I avariciously drink the
nectar of constant love for thy lotus–feet again and again. Oh,
62 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
Ṛjuyogin! Your life–history is an extraordinary searchlight under
whose illumination one is able to really understand the whole
scope of HINDUDHARMA. That which integrates is Dharma, said
the wise; through Dharma people in a society are held together.
The highest duty of every human being consists in doing that
which generates devotion to the Supreme Being Sri Hari – devotion
which is motiveless, which is unyielding to any obstacle, and which
fills the heart of the devotee with peace after erasing all the body–
based instincts and tendencies.
Oh, Future Madhva! my beloved master! Sri Vādirāja! save
me, who has fallen on your lotus–feet for protection1.
G"r\"puf"X"pu `Y"Bpør\"X"w{f"@¡pW"t{^"O"p{“@¡# $
_" W"\"pS"o W"p{\"X"R\"# dr\"p{QZpG"# T"sS"pO"s X"pX"o $$25$$
iàÊæäàñܤÊæãà ÖÜ¿áXÅàÊÜÊÜá꣤PÝ»ÜãÑñÝÈPÜ@ >
ÓÜ »ÜÊÝ®… »ÝËÊÜá«ÜÌ@ ÎÅàÊÝ©ÃÝg@ ±Üâ®ÝñÜá ÊÜÞÊÜå… >>25>>
»ÝÊÝ¥Üì && ±ÜÃÜÊÜá±ÜägÂÃæà! iàÊæäàñܤÊÜáÃÜã, »ÝËÊÜá«ÜÌÃÜã,
ÎÅàÖÜ¿áXÅàÊÜÊÜá꣤PæÁáà »ÜãÐÜ|ÊÝX EÙÜÛ ÖÜOæ¿ááÙÜÛÊÜÃÜã B¨Ü ¯àÊÜâ
AñÜÂíñÜPÜÃÜáOæÀáí¨Ü ®Ü®Ü° AíñÜ@PÜÃÜ|ÊÜ®Üá° ÊÜáñÜᤠ¨æàÖÜÊÜ®Üá° PÜê±Ý¨ÜêÑrÀáí¨Ü
DQÒÔ ±ÜËñÜÅÊܮݰX ÊÜÞwÄ.
Oh, Gururaja! it is evident that you are certainly a Jīvottama.
According to the Tantrabhāgavata, your sacred and prominent
forehead is always ornamented by Sri Hayagreevamṛttikā2.
1. This verse is composed based on the following Bṛhatsamhitā-
vachanaṃ.
पावाो यः “िसंहं नस”िु तिवतु ः ।
स एव ाकृ त ् ो वािदराजो महामितः ॥ इित ।
2. According to the most authoritative statement of Sri 1008 Sri
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 63 64 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
According to Ṛksamhitā – you are BHĀVIMADHVA i.e., the future so that I can cut the chords binding me to this Samsārachakra and
Madhva, and therefore you have no misery of Garbhavāsa at all. instill in me, the deep and unalloyed devotion towards your good
You are possessing the splendor of millions of suns, capable of self, and towards your Lord Sri Hayagreeva, the husband of
completely dispelling the darkness of ignorance, in Mahalakshmi. with in your Ṛjuhood powers, of releasing the
Panchavrindavana, in front of Sri Vedavyasa, at Sri Sonda. Oh, merited souls from the tight bonds of attachments of the world.
Master! Folding my hands in supplication, bent in deep reverence, Oh Ṛjuyogin! you are the dispeller of the fear of the chain of birth
I humbly pray to your good self to bestow upon me your favours, and deaths. You are more adorable among the adorable. You are
my mother, father, brother, preceptor, nearest and dearest relative,
Viśvottamatirtharu (on the basis of Tantrabhāgavata sentence all rolled into one. You are the destroyer of all fear of those
जीवोमो हयीवमृिकाभूिषतािलकः । लातो वािदराजोऽसौ भािवमो devotees who take shelter under your sacred lotus–feet. Oh future
महामितः) Sri Hayagreevamṛttikā is Vādirājamṛttikā, because Sri Vādi- Vayu! Kalpatree of devotees! Sri Vādirāja! save me who has
rajatirtha is the Viśiṣtapratimā of Sri Hayagreeva. The Aitareya- surrendered himself completely to your care.
brāhmaṇaśṛti(3\34\2) proclaims as follows –
‘‘(अे!) मृिका ते रोिहता” इित । अे! = भो! ीहयीवािमन! ् ते Y"pu&_"pv `z_"# T"ú"{\"zðpV"øpÏ"Npp{Q^"s {\"dsO"# $
मृिका = ेहसम ु वा मृा गोपीचनवत ् सवदा धारणोदा, पनः
ु सा “O"s# _" ï\" “pO"\Y"pu \"p{QZpG"# T"sS"pO"s X"pX"o $$26$$
मृिका, रोिहता = लोिहतवणा, तावणा धारणात ् सवपापा सौभायदा
मोदा च भवित - इित  ु थ ः ।
Áãà˜Óè ÖÜíÓÜ@ ±ÜíaÜËíÍܸÝÅÖܾOÝ©ÐÜá ËÍÜáÅñÜ@ >
The message of this Śṛuti, according to the highly learned men, can
ÆñÜá@ ÓÜ HÊÜ ÇÝñÜÊæäÂà ÊÝ©ÃÝg@ ±Üâ®ÝñÜá ÊÜÞÊÜå… >>26>>
be summarised as follows – Oh, Lord Hayagreeva! the mṛttikā,
»ÝÊÝ¥Üì && ÖÜíÓÜÍÜŸªÊÝaÜÂÃÝ¨Ü »ÝËŸÅÖܾÃæà! ±ÜíaÜËíÍܸÝÅÖܾ|
which has taken birth from your body, having the colour of Copper
CñÝ© ÍÜáÅ£WÜÙÜÈÉ ±ÜÅ£±Ý¨ÜÂÃÝ¨Ü ¯àÊÜâ "ÆñÜá@'ÍÜŸªÊÝaÜÂÃÝX ÇÝñÜÊÜÂÃæà
is to be highly honoured and applied with utmost respect as
Gopichandana.
BXÃÜáËÄ. AíñÜÖÜ ÊÜá×Êæá¿ááÙÜÛ ¯àÊÜâ AñÜÂíñÜPÜÃÜáOæÀáí¨Ü ®Ü®Ü° AíñÜ@&
अथात ् - भो! ीहयीवािमये! िन िदवाद देहिद सम ु िविसद PÜÃÜ|ÊÜ®Üá° ÊÜáñÜᤠ¨æàÖÜÊÜ®Üá° PÜê±Ý¨ÜêÑrÀáí¨Ü DQÒÔ ±ÜËñÜÅÊܮݰX ÊÜÞwÄ.
शवाद मृिके लोिहतवणयतु वािग गोपीचनदे धारकिरगे Oh, Gururaja! Your eternal Ṛjuhood, already established in
मोदवािगदे। ीहयीवमृिके य ु सकलवैव गोपीचनदे सवदा Panchavimsha Brāhmaṇa (Tandyamahābrāhmaṇa 8|6|8) and in
भििय धिरसबेकु ए तभागवतवचनद रहव ु ए िशे अणे Shadvimsha Brāhmaṇa (4|7). You are constantly receiving the
कोडुारे । Perfect–Eternal–Knowledge of Sri Madhva–siddhānta from Lord Sri
A¥Ýìñ… & »æãà ÖÜ¿áXÅàÊÜÓÝÌËáÁáà! ¯®Ü° ©ÊÜÂÊÝ¨Ü ¨æàÖÜ©í¨Ü ÓÜÊÜáá¨Ü½Ëst Hayagreeva, the Husband of Lakshmi, and by the mandatory order
±ÜÅÍÜÓ¤Ü ÊÝ¨Ü ÊÜá꣤Pæ Çæãà×ñÜÊÜ|ì¿ááñÜÊÝX Wæãà²àaÜí¨Ü®Ü¨Üíñæ «ÝÃÜPÜÄWæ of Sri Hayagreeva, you are constantly broadcasting that Vedic–
ÊæãàPÜÒ±ÜŨÜÊÝX¨æ. ÎÅàÖÜ¿áXÅàÊÜÊÜá꣤Pæ¿á®Üá° ÓÜPÜÆÊæçÐÜ¡ÊÜÃÜã Wæãà²àaÜí¨Ü®Ü¨Üíñæ wisdom. i.e., the Perfect–Eternal–Knowledge of Sri Madhva–
ÓÜÊÜì¨Ý »ÜQ¤Àáí¨Ü «ÜÄÓܸæàPÜá Gí¨Üá ñÜíñÜÅ»ÝWÜÊÜñÜ ÊÜaÜ®Ü¨Ü ÃÜÖÜÓÜÂÊÜâ Gí¨Üá siddhānta, amongst your devotees like Garuda, Śesha, Rudra etc.,
ÎÐÜuÍæÅàÐÜuÃÜá A±Ü³Oæ PæãvÜáñݤÃæ. and amongst all deserving wise men and women, and therefore,
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
your Vedic–name isलतःु means लातः(ीहयीवात ्सवाः सिाः
लाित गृातीित “लः”, पनु ाः सवाः सिाः ीहयीवाया
सपीके ष ु गडशेषािदष,ु सवष ु च योयेष ु जीवेष ु तनोित
िवारयतीित “तःु ”, लतःु = लाित तनोतीित च लतःु , स एव लातः,
ाथऽण).् Oh, Ṛjuyogin! May all the worlds be sanctified by your
eternal Sri Madhva–siddhanta–teachings, which are eternally
inspired by the Eternal–Vedic–Wisdom, which, rendered surprisingly
attractive, by an abundance of Brahma–Tarka–Yuktis, similies and
parables, and which are embellished everywhere with Sri Madhva‘s
Tatvajnana, like dangling decorations of Coral globules. Oh, Master!
If you can really offer a boon to me, grant that I may have
unalloyed–devotion, to the great Sri Madhvāchārya, which excells
MUKTI itself. Tempt me not by offering various worldy enjoyments
as boons. Oh, Latu! Latavya! Future Vayu! Sri Vādirāja! save me,
who has fallen for protection on your lotus–feet1.
“pO"\Y"# dr`Y"Bpør\"{\"{ðpÍ>T"ø{O"X"p X"`pS"o $
_" W"\"pS"o W"p{\"\"pY"s# dr\"p{QZpG"# T"sS"pO"s X"pX"o $$27$$
(_" W"\"pS"o ‘òO"ZpWY"pu&{T" ªðY"SO"u’ ò{O" _"pR"s#)
ÇÝñÜÊÜÂ@ ÎÅàÖÜ¿áXÅàÊÜËÎÐÜr±ÜÅ£ÊÜÞ ÊÜáÖÝ®… >
ÓÜ »ÜÊÝ®… »ÝËÊÝ¿áá@ ÎÅàÊÝ©ÃÝg@ ±Üâ®ÝñÜá ÊÜÞÊÜå…
K ®Ü®Ü° Jvæ¿áÃÝ¨Ü ÎÅàÇÝñÜÊÝÂaÝ¿áìÃæà! ±ÜÅñÜÂPÜÒŸÅÖܾÃÝ¨Ü ¯àÊÜâ
ÎÅàÖÜ¿áXÅàÊܨæàÊÜÃÜ ËÎÐÜr±ÜÅ£ÊÜáÃÜã, ÊÜáÖÜñÜñݤ$̼ÊÜÞ¯WÜÙÜã, BXÃÜáËÄ.
AíñÜÖÜ »ÝËÊÝ¿ááWÜÙÝ¨Ü ÎÅàÊÝ©ÃÝg±ÜÅ»ÜáWÜÙæà AñÜÂíñÜPÜÃÜáOæÀáí¨Ü ®Ü®Ü°
AíñÜ@PÜÃÜ|ÊÜ®Üá° ÊÜáñÜᤠ¨æàÖÜÊÜ®Üá° PÜê±Ý¨ÜêÑrÀáí¨Ü DQÒÔ ±ÜËñÜÅÊܮݰX
ÊÜÞwÄ.
1. This verse is composed on the basis of नारायणोिदतपराम ् -
योऽसौ हंसः पिवंशाणािदष ु िवतु ः ।
लतःु स एव लातो वािदराजः सरेु रः ॥ इित ।
65 66 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
Oh, My Lord, Latavya, Sri Vādirāja! in you I take refuge,
rescue me, save me from all who pursue me, I will praise you
Lord, with all my heart, I will delight and rejoice in you, you alone
can raise me from the gates of death, you will never abandon me
the faithful, you are a vishishtapratima (a supreme and special
icon) of Lord Hayagreeva, and therefore you are "Pratyaksha-
brahma", dazzling with thrity-two wonderful traits. Oh, Gururaja,
give me the wisdom and correct understanding of Sri Madhva
Shastra. Have mercy upon me, Oh My teacher! for I am weak,
lead me, Oh Lord, in they righteousness. The importance of
Taptamudrādhāraṇa, is stressed in the Śṛtis, like येन देवाः पिवेण
etc., therefore I entreat your good self, that I should recieve the
Taptamudrā through your lotus–hand1. Lord Sri Viṣṇu will certainly
be present, wherever and whenever you are present, and HE
moves when you move. Sri Viṣṇu is always dwelling in your lotus–
heart, and hence I will certainly perform Śrīkṛṣṇārpaṇa (submission
of all the good things I do) through your good self. You have
composed Vṛndāvanākhyāna, Yuktimallikā and other great works
for those who deserve Mukti and can attain Swarūpānanda. You
are a great defender of Hindu Dharma, cultural unity and spiritual
heritage2. Oh, Gururaja! future Vayu! save me from the clutches of
>>27>> Kali-influence who has surrendered himself completely to your
care.
{\"S"p \"pNprT"{O"O\"z Y"pu X"sAY"T"øpNp_"X"# T"sX"pS"o $
_" ï\" W"p{\"\"pY"s# dr\"p{QZpG"# T"sS"pO"s X"pX"o $$28$$
1. "ÊÝ¿ááí Ë®Ý ®æçÊÜ Ô§£ÖÜìÃæà@ ÓܨÝ' GíŸáÊÜ ÎÅàËÐÜᡱÜâÃÝ|ÊÜaܮݮÜáÓÝÃÜ
»ÝËÊÝ¿áá¨æàÊÜÃÝ¨Ü ÎÅàÊÝ©ÃÝgÄWÜã ÓÜÖÜ D ¯¿áÊÜá Êݲ¤¿ááÙÜÛ¨Ü᪙. ×àWæÁáà
ÓÜÊÜì MágáWÜÙÜ ËÐÜ¿á¨ÜÈÉ £Ú¿á¸æàPÜá.
2. Harken to a great Christian saint (1506-1552 A.D.) "BUT FOR THE HINDU
SAINT VADIRAJA, I WOULD HAVE TURNED THE ENTIRE SOUTH-INDIA INTO
CHRISTIANITY" (This information is for private circulation only)
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 67
Ë®Ý ÊÝ~à±Ü£ñÜÌí Áãà ÊÜááS±ÝÅ|ÓÜÊÜá@ ±ÜâÊÜÞ®… >
ÓÜ HÊÜ »ÝËÊÝ¿áá@ ÎÅàÊÝ©ÃÝg@ ±Üâ®ÝñÜá ÊÜÞÊÜå… >>28>>
»ÝËÊÝ¿ááWÜÙÝ¨Ü ÎÅàWÜáÃÜáÃÝgÃæà! ÊÝ~à±Ü£ñÜÌÊæíŸ «ÜÊÜáìÊÜ®Üá°
ÖæãÃÜñÜá ±ÜwÔ CñÜÃÜ ËÐÜ¿áWÜÙÜÈÉ ÊÜááS±ÝÅ|¨æàÊÜÄWæ ÓÜÊÜáÃÝ¨Ü ¯àÊÜâ
AñÜÂíñÜPÜÃÜáOæÀáí¨Ü ®Ü®Ü° AíñÜ@PÜÃÜ|ÊÜ®Üá° ÊÜáñÜᤠ¨æàÖÜÊÜ®Üá° PÜê±Ý¨ÜêÑrÀáí¨Ü
DQÒÔ ±ÜËñÜÅÊܮݰX ÊÜÞwÄ.
Oh! Gururaja! Your astounding Rujutva is established in the
eternal Balittha sukta and in the RkSamhitā. Excepting the status
of Vanipatitva, you are equal to Sri Mukhyaprana. Oh! Future Vayu!
Pratyakśabrahman, Kāmadhenu of devotees, Oh!Ocean of
compassion! Oh, Redeemer of the fallen! Oh, Destroyer of the
woes of devotees! Oh, Bestower of Devotion! Oh, Captain across
the ocean of Samsara! Oh, Ṛjuyogin! you are ceaselessly doing
your sacred work of HAMSOPĀSTI1, through breathing in and
breathing out. It is an auspicious VRATA to you. Oh Śvāsaniyāmaka!
you are having your steadfast inseparable attachment to the Lord
Sri Hayagreeva, the husband of Lakshmi, at all times. Oh, Eternal
thou art, Latavya! Hail to thee. According to the most Authoritative
Ṛksamhitā, three perfect and eternal incarnations of your good
self (like Mukhyaprāṇa), were firmly and finely established in the
PRĀṆAGNISŪKTAṂ i.e, BAḶITTHĀSŪKTAṂ.
1. In your first incarnation, you were ĀGNIDYOTANANĀMAKA–
VĀDIRĀJA2 (अिोतननामकवािदराजः), in which, you have taken an
1. “करोहरहः कम हंसो हंसरहकृ त”् इित ावृावनाानम ् |
2. तथािह काशसंिहता - अिोतन एवाः सदा हंस रहकृ त ् । हंसः
ीवािदराजोऽसौ िणीकृ सेवकः॥' इित । This काशसंिहता sentence was
also vindicated by the most venerable poet, Sri Bammera Potnamātya
(1100-1180 AD) in his Andhra Mahābhagavatamu (पसा १७२३) as
follows –
लंबिे  िववाहम ं ु गिदसे न ेला राडु गोिवडु
68 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
auspicious and sacred message–letter from Sri Rukmini, and
handed over to the Lord Sri Krishna.
2. In your second incarnation, you were PṚKŚANĀMAKAVĀDIRĀJA
(पृनामकवािदराजः), in which, you have swept the vast armies of
Asurās, who were under the command of Duryodhana, a
kalipuruṣa, in the Mahābhārata–battle–field.
3. And now in your third incarnation, you are DAŚAPRAMATINĀMAKA
VĀDIRĀJA (दशमितनामकवािदराजः) , in which, you have firmly and
finely established, with cogent reasonings, and propagated Sri
Madhvasiddhanta, and have written and brought out the
Mahabharata lakshalankara, the Yuktimallika, the Swapna
vrindavanakhyana, the Rukmineesha vijaya, The Nyayaratnavali,
the Shrutitattva prakashika etc, by the mandatory order of Sri
Vedavyasa, and you are still dazzling in the PANCHAVRINDAVANA,
in front of the Lord Sri Vedavyasa, at Sonda. And therefore you
are a perfect VAIDIKĀCHĀRYA, like Sri Madhva, the Jivottama–
mukhyaprāṇa.)
Always be gracious to me. Sri Vādirāja! save me, who has
surrendered completely to your care, from the clutches of Kali
influences.
\"SQS"z \"p{QZpG"_Y" O"wNpuMs> @¡{“{@¡[ÚV"^"X"o $
T"K>O"pz ðpwN\"O"pz E"v\" QQpO"s T"ZX"z ðpsW"X"o $$29$$
ÊÜí¨Ü®Üí ÊÝ©ÃÝgÓÜ ñÜêOæàyÜá PÜÈQȺÐÜÊÜå… >
±ÜsÜñÝí ÍÜê|ÌñÝí aæçÊÜ ¨Ü¨ÝñÜá ±ÜÃÜÊÜáí ÍÜá»ÜÊÜå… >>29>>
»ÝÊÝ¥Üì && (´ÜÆÍÜáÅ£) D ©ÊÜÂÊÝ¨Ü "ÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…'
GíŸ Óæã¤àñÜÅÃÜñÜ°ÊÜ®Üá° ¿ÞÃÜá ±ÜsÜ| ÊÜÞvÜáñݤÃæãà, ¿ÞÃÜá PæàÙÜáñݤÃæãà,
िंबेिड मानसंब ु िवनेनो वृामनु ् ाण ं ु
अिोतनडे ु िटिकं दडसे ना यंब ु िसिंचनोु
ु िविरंिचकृ तमेिं गन ् वितचनो”
भंब ै चननो ु ' इित ।
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
AÊÜÄWæ ÊÝ©ÃÝg±ÜÅ»ÜáWÜÙÜá PÜÈQȺÐÜÊÜ®Üá° ®ÝÍÜÊÜÞw, EñܤÊÜáÊÝ¨Ü ÓÜPÜÆ&
Óè»ÝWÜÂWÜÙÜ®Üá° PæãvÜáÊÜÊÜÃÝWÜÈ.
Benediction : May this obeisance to Sri Vādirāja destroy all
unholy influences of Kali and bestow all that is auspicious and
desirable to those (who) that recite or hear this poem.
T"ú"\"wSQp\"S"u T"sNY"u T"øQ{b"NpT"QuT"Qu $
Y"u T"K>[SO" G"S"p_O"u^"s BpsàZpG"# T"ø_"rQO"s $$30$$
±ÜíaÜÊÜêí¨ÝÊÜ®æà ±ÜâOæÂà ±ÜŨÜü|±Ü¨æà±Ü¨æà >
Ááà ±ÜsÜí£ g®ÝÓæ¤àÐÜá WÜáÃÜáÃÝg@ ±ÜÅÔà¨ÜñÜá >>30>>
»ÝÊÝ¥Üì && Óæãà¨æ¿á ±ÜíaÜÊÜêí¨ÝÊÜ®ÜÓܯ°—¿áÈÉ ±ÜŨÜQÒOæ
ÊÜÞvÜáÊÝWÜ D Óæã¤àñÜÅÊÜ®Üá° ±ÜsÜ| ÊÜÞvÜáÊÜ ¿ÞÊÜ g®ÜĨݪÃæÁãà
AÊÜÃÜÈÉ ÎÅàWÜáÃÜáÃÝgÃÜá ±ÜÅÓܮܰÃÝX A®ÜáWÜÅÖÜÊÜÞvÜÈ.
Whoever does Pradakshina of the holy set of five Vrinda-
vanas,reciting or hearing these holy verses, while going step by
step around it, may become blessed by Sri Vādirāja, king of
Teachers.
drZpC"\"uSçO"rP"pêS"pz W"˜¡pNps“êC"sR"rZ`X"o $
\"SQS"z \"p{QZpG"_Y" \Y"R"pz Ql#A"{S"\"wf"Y"u $$31$$
ÎÅàÃÝZÊæàí¨ÜÅ£à¥Ýì®Ýí »ÜPݤ|áÆìZá—àÃÜÖÜÊÜå… >
ÊÜí¨Ü®Üí ÊÝ©ÃÝgÓÜ ÊÜ«Ýí ¨Üá@S¯ÊÜêñܤÁáà >>31>>
»ÝÊÝ¥Üì && ±ÜÃÜÊÜá±ÜägÂÃÝ¨Ü ÎÅàÃÝZÊæàí¨ÜÅ£à¥ÜìÎÅàÊÜáaÜcÃÜ|ÃÜ
AñÜÂƳ»ÜP¤Ü ®Ý¨Ü, AƳŸá©œ¿áã, B¨Ü ®Ý®Üá "ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…'
GíŸ Óæã¤àñÜÅÊÜ®Üá° ®Ü®Ü° ¨Üá@S¯ÊÜ꣤WæãàÓÜRÃÜ ÃÜbÔ¨æ®Üá.
This tribute of hymns to Sri Vādirāja was composed by me, a
poor devotee of Sri 1008 Sri Raghavendra Teertharu, for the removal
of my sorrows of the sinful mind.
69 70 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
ìc"pS"{S"çp{\"çp\"Np_"sT"øW"pO"T"øW"p@¡ZpS"o $
_"\"pêS"o X"pR\"pS"o Y"O"rS"o \"SQu {\"^NpsO"O\"puT"Quðp@¡pS"o $$32$$
AhÝn®Ü¯¨ÝÅ˨ÝÅÊÜ|ÓÜá±ÜÅ»ÝñܱÜÅ»ÝPÜÃÝ®… >
ÓÜÊÝì®… ÊÜÞ«ÜÌ¿á£à®… ÊÜí¨æà ËÐÜá¡ñÜñæãÌà±Ü¨æàÍÜPÝ®… >>32>>
»ÝÊÝ¥Üì && AhÝn®ÜÊæíŸ ¯¨æÅ¿á®Üá° PÜÃÜXÓÜáÊÜ ±ÜÅaÜívÜ»ÝÓÜRÃÜÃÜá B¨Ü
ËÐÜá¡ñÜñæãÌà±Ü¨æàÍÜPÜÃÝ¨Ü ÓÜPÜÆ ÊÜÞ«ÜÌÊÜáñÝ®Üá¿ÞÀáWÜÙÝ¨Ü ¿á£WÜÙÜ®Üá°
ÓÝÐÝríWܱÜÅ|ËáÔ ÍÜÃÜ|áÖæãàWÜáÊæ.
I prostrate with utmost humility and reverence, before all
Mādhvayatigalu, who are dazzling like SUNS to dispel the darkness
of Ajnāna. And I prostrate before those all Mādhvayatigalu, who
are always engaged in preaching the Vishnutattva among all the
deserving people. And I bow with utmost humility and reverence
at the noble feet of all Madhwas, scholars, mothers and sisters,
who are dazzling with unalloyed Sri Vishnubhakti, and beseech
their blessings. In my tenure, it is not unlikely that I have caused
mental agony to many scholars, mothers and sisters, due to my
idiosyncrasies or shortcomings and defects. With folded hands, I
seek forgiveness of one and all. Each and every devotee and
follower of Sri Madhwacharya, should be capable of being blessed
by the immense grace of Sri Vishnu, to offer the knowledge of the
ultimate truth.
‘h¡G"sO\"z \"p{QZpG"_Y" ds{O"X"t“z S" _"zðpY"# $’
òOP"X"pC"pu^"Npz @s¡\"êS"o T"pO"s {\"ð\"puf"X"pu Bpsà# $$33$$
"MágáñÜÌí ÊÝ©ÃÝgÓÜ ÍÜáÅ£ÊÜáãÆí ®Ü ÓÜíÍÜ¿á@ >'
CñܧÊÜÞNãàÐÜ|í PÜáÊÜì®… ±ÝñÜá ËÍæãÌàñܤÊæãà WÜáÃÜá@ >>33>>
»ÝÊÝ¥Üì && "ÎÅàÊÝ©ÃÝgÃÜ MágáñÜÌÊÜâ ÍÜáÅ£WÜÙÜÈÉ Ô¨ÜœÊÝ¨Ü ËÐÜ¿á.
D ËÐÜ¿á¨ÜÈÉ ¿ÞÊÜ ÊæçÐÜ¡ÊÜ®Üã ÓÜíÍÜ¿á ÊÜÞvܸÝÃܨÜá' Gí¨Üá
ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå… 71 72 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
ZípÝNãàÐÜÊÝX ÓÝÄ, ÓÝ£ÌPܱÜűÜíaÜÊÜ®Üá° ÓÜÊÜá®ÜáWÜÅ×Ô E¨ÝœÃÜÊÜÞw¨Ü (ÓÝüԨܜÊÜå… ¶ WèOæãà˜¿áí ±ÜÅÁãàWÜ@, ÓÝüԨܜËáÊÜ ÓÝüԨܜÊÜå…,
±ÜÃÜÊÜá±ÜägÂÃÝ¨Ü ÎÅàËÍæãÌàñܤÊÜá£à¥ÜìÎÅàÊÜáaÜcÃÜ|ÃÜá ®ÜÊÜá¾®Üá° ±ÜË£Åà& ÓÜá¨ÜêyÜí ¯ÎcñÜí ÎÅàÊÝ©ÃÝgMágáñÜÌËᣠ»ÝÊÜ@ > "ÓÜá¨Üêyæãà ¯|ìÁãà
PÜÄÓÜÈ (PݱÝvÜÈ). ¿áñÜÅ þæà¿áí ñÜñÝÕü¨ÜÍÜì®ÜÊÜå…' CñÜ®ÜáÊÝÂTÝ®ÜÊÜå… >)

‘‘Ṛujutva of Sri Vādirājatirtharu is established in the Vedas,

Puranas, Pancharatra etc.,’’. May this uplifting and great teaching
of Sri 1008 Sri Vishvottamatirtharu, remain firmly rooted in my
mind for my Sādhana. I bow with reverence at the Lotus–feet of
Sri 1008 Sri Vishvottamatirtharu, having surrendered myself
completely to his care.
drZX"pT"èS"pW"pAY"pv {T"O"Zpv X"X" _"pQZX"o $
R"SY" ìpS"SQO"rP"puê&`X"o íT"{O"Î>u S"X"S"o S"s\"S"o
$$ ò{O" dr\"p{QZpG"Bpsà\"SQS"z _"XT"tNpêX"o $$
»ÝÊÝ¥Üì && ÎÅàÊÝ©ÃÝgWÜáÃÜáWÜÙÜ MágáñÜÌÊÜâ BWÜÊÜÞ®ÜáWÜê×àñÜ&
ÓÝQÒԨܜ±ÜÅÊæáà¿áÊÜâ. C¨Üá ¯ÍÜc¿áÊÜâ, ¯@ÓÜíÍÜ¿áÊÜâ Gí¨Üá ±ÜÃÜÊÜá&
±ÝÅÊÜÞ~PÜÃÝ¨Ü ÊÜÞ«ÜÌ¿á£ÍæÅàÐÜuÃÜá, ÊÜÞ«Ü̱ÜíwñܱÜâívÜÄàPÜÃÜá ¯ÍÜcÀáÔ
ÖæàÙÜáÊÜÃÝ¨Ü PÝÃÜ|, GÇæç ÊÜÞ«ÜÌÊÜáñÝ®Üá¿ÞÀáWÜÙæà! C¨Ü®Üá° ¿ÞÃÜá ñÝ®æ
¯ÃÝPÜÄÓÜŸÆÉÃÜá?
Oh! Wise people, who are dazzling with Sri Madhwa‘s
$$34$$ tattvajnana! Harken – The Ṛujutva of Sri Vādirājatirtharu, is firmly

ÎÅàÃÜÊÜޱܨܾ®Ý»ÝTè ²ñÜÃè ÊÜáÊÜá ÓݨÜÃÜÊÜå… >
«Ü®Ü B®Üí¨Ü£à¥æãìà˜ÖÜÊÜå… E±Ü£Ðæuà ®ÜÊÜá®… ®ÜáÊÜ®… >>34>>
»ÝÊÝ¥Üì && ÎÅàÃÜÊÜÞ¨æà˱ܨܾ®Ý»ÝaÝ¿áìÃÜá GíŸÊÜÃÜá ®Ü®Ü° ñÝÀá
ñÜí¨æWÜÙÜá. AíñÜÖÜ ñÝÀáñÜí¨æWÜÙÜ®Üá° «Ü®ÜÂ®Ý¨Ü B®Üí¨Ü£à¥Üì®æíŸ ®Ý®Üá
established by Agamanugruheeta Sakshi (आगमानगृ ु हीतसाी) of
great ancient Madhwayatigalu and other ancient great scholars of
outstanding merit, and therefore, how can we reject it? May the
scholars of outstanding merit in Mādhva–philosophy pardon me if
my words are foolhardy.

±Üâ®Ü@ ±Üâ®Ü@ ®ÜÊÜáÓÜRÄÓÜáÊæ®Üá. $$ drX"R\"uðppT"êNpX"_O"s $$

Thus ends this poem in humble prostration by Anandateertha
son of Srimati Ramabai and Sri Padmanabhacharya.

h¡G"sO\"z \"p{QZpG"_Y" _"p{b"{_"«z S" _"zðpY"# $

V"sR"p# @¡P"z {S"Zp@s¡Y"sê#? W"pu! drX"R\"X"O"pS"sBpp#!! $$35$$
(_"p{b"{_"«X"o – BppvNppu&Y"z T"øY"puBp#, _"p{b"{_"«{X"\" _"p{b"{_"«X"o, _"sªM>z
{S"[ðE"O"z dr\"p{QZpG"h¡G"sO\"{X"{O" W"p\"# $ ‘_"sªM>pu {S"NpêY"pu Y"e" c"uY"z
O"O_"p{b"QðpêS"X"o’ òOY"S"s\Y"pAY"pS"X"o $)
MágáñÜÌí ÊÝ©ÃÝgÓÜ ÓÝüÔ¨Üœí ®Ü ÓÜíÍÜ¿á@ >
Ÿá«Ý@ PÜ¥Üí ¯ÃÝPÜá¿ááì@?»æãà! ÎÅàÊÜá«ÜÌÊÜáñÝ®ÜáWÝ@ >>35>>

$$ 1dr\"p{QZpG"O"rP"pêS"pX"wG"sO\"u T"sZpNp\"E"S"p{S" $$
O"P"p{` V"øÏ"\"v\"O"uê E"O"sX"sêA"\"E"S"X"o –
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1. These outstanding Authorities have been quoted and published by
उडुिप अमठािधपितगळु nearly two-hundred years ago.
74 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
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इित ।
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ु वचनम –्
तथा िह बृहंिहतायां चतमु ख
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ै मोग ैभरतािधगः ।
“देवाेित वचनं ा ैयकारणम ।् िनचा तं शातमासं ं तिदवोदधम ् इित
ु हाम ॥”
वीित वािदराजं तं संशयं जतामराः ॥” इित ।
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् इित ।
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तथा च काशसंिहता –
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तथा िह ीनारायणोिदतपराम –् ् इित ।
भािवा वािदराजे यिु ितलोमाम ॥”
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मःु सव एवासौ वािदराजो यतीरः ॥ तों नारायणसंिहतायाम –्

ु थापूव सवाभीफलदा ।
कामधेनय “यो गोपथतु ौ गोो लात इित िवतु ः ।
् स एव णः पो ु वािदराजो महामितः ॥
तथा कलौ वािदराजीपादोऽभीदः सताम ॥
ओारवाो लातो यजमानो महान किवः ् ।
ु पपाको हिरः ।
पवृावन े पये राजा ीवािदराजोऽो  ैतरेयतु ौ तु ः ॥
् इित ।
पीकृ  पािण िनं सििहतः यम ॥” राजा भोजो िवराोो वादीशो ाणः राट ् ।
D ÊÝ©ÃÝgÃæíŸ ¿á£àÍÜÌÃÜÃÜá ÊÜá®Üá®ÝÊÜáPÜÃÜã, ÓÜÊÜìgnÃÜã, ा लात इािदशैः संय ू ते ुटम ॥” ् इित ।
ÎÅàÖÜ¿áXÅàÊܨæàÊÜÃÜ ËÎÐÜr±ÜÅ£ÊÜáÃÜã, ÊÜáÖÜñ¤Ü ñÝ̼ÊÜÞ¯WÜÙÜã B¨Ü ""¿ÞÊÜ ÊÜáÖÝÊÜá£WÜÙÝ¨Ü ÇÝñÜÊÜÂÃÜá WæãàñÜÅÍÜŸªÊÝaÜÂÃÜá Gí¨Üá
ÎÅàÇÝñÜÊÜÂÃÝXÃÜáÊÜÃÜá. ±ÜäÊÜì¨ÜÈÉ PÝÊÜá«æà®ÜáÊÜâ ÖæàWæ ÓÜÊÝì¼àÐÜr´ÜÆ& Wæãà±Ü¥ÜÍÜáÅ£¿áÈÉ Qà£ìñÜÃÝX¨ÝªÃæãà AÊÜÃæà ŸÅÖܾ®Ü ±ÜâñÜÅÃÝ¨Ü ÊÝ©&
±ÜŨÜÊæäà ÖÝWæÁáà PÜÈ¿ááWܨÜÈÉ ÎÅàÊÝ©ÃÝgÃæíŸ ÎÅà±Ý¨ÜÃÜá ÓÜÊÝì¼àÐÜr ÃÝgÃÜá. IñÜÃæà¿á¸ÝÅÖܾ|¨ÜÈÉ AÊÜÃæà KíPÝÃÜÍÜŸªÊÝaÜÂÃÜá, ¿ágÊÜÞ®ÜÃÜá,
±ÜŨÜÃÝXÃÜáÊÜÃÜá. CíñÜÖÜ ÊÜáÖÝ®Üá»ÝÊÜÃÜ ±ÜíaÜÊÜêí¨ÝÊܮܨÜÈÉ ±ÜíaÜ& PÜËàÍÜÌÃÜÃÜá, ÃÝgÃÜá, A±ÜÂÃÜá Gí¨Üá PæãívÝvÜƳqr¨ÝªÃæíŸá¨Üá ±ÜÅԨܜ™.
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ÊÜaÜ®Ü˨æ. ÊÜÞ®ÜÃÝX¨ÝªÃæ'' Gí¨Üá ®ÝÃÝ¿á|ÓÜí×ñÝ GíŸ WÜÅí¥Ü¨ÜÈɨæ.
तों धमसिं हतायाम –् ु नारायणोिदतपरावचनम -्
तथा च पनः
“ायवो ा लातो योऽसौ तातु ौ तु ः । “योऽसौ हंसः पिवंशाणािदष ु िवतु ः ।
् वािदराजोऽः िशंशमु ारी महामितः ॥”
कःित स लतःु स एव लातो वािदराजः सरेु रः ॥” इित ।
ÎÅà®ÝÃÝ¿áOæãà©ñÜ ±ÜíaÜÃÝñÜÅÊÜaÜ®ÜÊÜâ ÎÅàÊÜêí¨ÝÊÜ®ÝaÝ¿áìÄí¨ÜÆã
ु
“ऋंिहतायां ाडपराणािदष ु कीिततः ।
ÎÅàPÝÎàÃÝZÊæàí¨ÝÅaÝ¿áìÄí¨ÜÆã ÓÜÊÜáá¨Üœ $ êñÜÊÝX¨æ Gí¨Üá ÎÐÜrÍæÅàÐÜu&
लातो वैिदकाचाय वािदराजो न संशयः ॥”
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– इित मािणकाेसराः ीजख ु डीवािदराजाचायाः
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2. PæÆÊÜâ ±ÝÅbà®Ü ñÝívÜÂÊÜáÖݸÝÅÖܾ|¨Ü ÖÜÓ¤Ü ÈUñܱÜÅ£WÜÙÜÈÉ (Bí«ÜűÜŨæàÍܨÜ
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किद िशंशमु ारी यपथेऽािरित” Gí¨Üá ±ÝsÜ E±ÜÆŸœË¨æ. ÊÜáñæ¤
PæÆÊÜâ ÖÜÓ¤Ü ÈUñÜ ÖÝWÜã ÊÜáá©ÅñܱÜÅ£WÜÙÜÈÉ “िशशमु ारी यपथेऽा गिरित”
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योगः, क आह कू शा एतामा आचायः ायवः ायोः पः ु ा तु ािदना
पिरवृढो लात एतोसकथनमेतिदित उमथ िववृणोित, अािन ् िदने
कित ् कं वा िशश ं ु िशशमु ारी यपथेऽा िा सती गिरतीित” Gí¨Üá
»ÝÐÜÂÊÜ®Üá° ŸÃæ©ÃÜáñݤÃæ. C¨Üá ÇèQPÝ¥ÜìÊÜâÙÜÛ¨Ü᪙.
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तथा च काशसंिहतावचनम –्
“यो गोपथौतेन गोेित पिरकीिततः ।
तं भजािम वादीशं समजीवसाधकम ॥” ् इित ।
ामािणकाेसरैः ीकाशीराघवेाचायः समु ृतम ्
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ÖæàÙÜáñܤ¨æ.
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Gí¨Üá Ë«ÜË«ÜÊÝX Óæã¤àñÜÅÊÜÞvÜƳqr¨ÝªÃæãà AíñÜÖÜ ÓÜÊÜáÓܤiàÊÜÓÝ«ÜPÜ& ीममतोता बिळािदतु ौ तु ः ॥
ÃÝ¨Ü ÊÝ©ÃÝgÃÜ®Üá° »ÜiÓÜáñæ¤à®æ'' GíŸ ±ÝÅ¥Üì®æ¿áá PÝ|ŸÃÜáñܤ¨æ. B साधको िवक ु ायाणाम ऋज् ोु िह सरेु रः ।
Wæãà±Ü¥Ü¸ÝÅÖܾ|ÊÝPÜÂÊݨÜÃæãà PæÙÜPÜívÜí£¨æ. ावृावनाानकता कृ सादभाक ् ॥
्
तथा िह गोपथाणम (१/१/२५) – ोऽयं णः पः ु कृ तौ समजायत ।
ु
िगणाासम िु ः ायः साकथा ॥
“ताद ् ाणवचनमादतम, ् यथा लातो गोो णः
आतू न इसूे यो िवतु ो भािवपभूः ।
ु ॥” इित ।
पः
अगयपयदो ु ् दानग
िवान वे ु
ु णोऽमृतः ॥
्
तथा च ऐतरेयाणम (७/३/१८) – ायवो मानवो ा बाो जीवघनो िवभःु ।
िशंशमु ारं समासा कं समारेण चातः ॥
“ताद ् यो राजा िविजती ाद ् अयजमान आापयेत ैवैौन–
ाससेवारतो वािजवधारी जगः ु ।
येपमाानं नहािं च न ैनः पिरिशते ॥” इित ।
भारतीपितवाित ाणो हंसवाहनः ॥
तथा िह ऋक ् – लालारकता ीहरेः ियतमो महान ।्
1
िलाातनामजःु सवजीविनयामकः ॥
“अेगो राजाऽिवते ॥” इित । (अः अ ु अडोदके
लातः ीहयीविविशितमा महान ।्
ितः संृत – ासिनयामकः ीवािदराज इथ ः)
भािवा वािदराजे यिु ितलोमाम ॥ ्
तों ीलीसंिहतायाम –् अिोतन एवाः सदा हंसरहकृ त ।्
हंसः ीवािदराजोऽसौ िणीकृ सेवकः ॥
“ओारवाो लातो गोोऽसौ ाणः राट ् ।
यथा देवौ वायू अाणािभमािननौ ।
सवो वािदराजेो िवतु ः णवतु ौ ॥” इित ।

तथा िह णवोपिनषत –् 1. “िलााततः पूवम जृ ोतः शतात”् इित ीमदनाानम

ु ् (4|1|2) ।
“िलाेित सूमनू सवचनेन ैव ाचे - िलािदािदना ॥ इतोः िवोः
“ओारोिं िवो यो न जानाित तनपनयनं ु ताद ् वणािदकमावतियतम ् । उतपःभृितिभमहिरावतमानात ् । तथािह
ाणवचनमादतम ्। यथा लातो गोो ाणः । पो ु गायं लातनामजःु एकोनशत तीतेष ु ा भिवित ॥” इित साय-
छः श ं ु ो वो ो देवता ओारो वेदानाम, ्
ु ो वणः । पस राविलः । तथा च तैव ीमायसधा ु - “लात अादातः िशैपािसतः
उरोपिनषदं ााामः ॥” इित । ताद त इित षीबवचनाात ् तिसः । ानां शतात ् पूवि मित
ऋजोिवशषे णम ् । य ैताद ् कादार कानां शते गते ं
ु काशसंिहतायाम –्
तों पनः भिवित तािदित यावत ् ॥” इित ।
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लात ु तथा िनं वतत े जीवसाधकः ॥” इित । “आ तू न इ कौिशक मसानः सतंु िपब ।
् इित ।
नमायःु  सू ितर कृ धी सहसामृिषम ॥”
±ÜÅPÝÍÜÓÜí×ñæ¿áÈÉ ÎÅàÊÝ©ÃÝgÃÜ AÊÜñÝÃÜPÝ¿áì, WÜá|WÜÙÜ®Üá° &
"ÊÜáãÊÜñæ¤ÃÜvÜá ÆPÜÒ|WÜÙÜáÙÜÛ ©ÊܨæàÖÜÊÜâÙÜÛÊÜÃÜá, ËÐÜá¡ñÜñæãÌà±Ü¨æàÍÜPÜÃÜá, तथा च पराे वाणीपितमिु य ीनारायणवचनम –्
ÎÅàÊÜá®Ü¾«ÜÌÊÜáñÜÊÜ®Üá° E¨ÝœÃÜÊÜÞvÜáÊÜÊÜÃÜá, ŸÚñݧ©ÓÜãPܤ±ÜÅ£±Ý¨ÜÂÃÜá,
ीममतं िदं मे नोृत ं सतु ।
ÎÅàËÐÜá¡PÝ¿áìWÜÙÜ ÓÝ«ÜPÜÃÜá, MágáWÜ|ÓܧÃÜá, ÓÜáÃæàÍÜÌÃÜÃÜá, ÓÝ̱ܰÊÜêí¨ÝÊÜ&
मवमताम ु ा यिु मालािभरसा ॥
®ÝTÝ®ݩPÜñÜìÃÜá, ÎÅàPÜêÐÜ¡±ÜÅÓݨܱÝñÜÅÃÜá, ÓÜ̱ܰÍÜŸªÊÝaÜÂÃÜá, »ÝËŸÅÖܾÃÜá,
ासाना मया पूव यं सवमवे तत ।्
±ÜÅPÜê£ÍÜŸªÊÝaÜÂÙÝ¨Ü ÎÅà¨æàË¿á ÓÜáñÜÃÜá, £ÅWÜáOÝñܾPÜÃÜá, ±ÝÅ¿á@ ÓÜñÝÌñܾPÜÃÜá,
जगािदकं च तायिवषयम ऋते ् ॥
"AñÜã ®Ü Cí¨ÜÅ' GíŸ Má_¾íñÜŨÜÈÉ ±ÜÅ£±Ý¨ÜÂÃÜá, »ÝËŸÅÖܾÃÜá,
AWÜ|±Üâ|¨ܮÜá, ˨ÝÌíÓÜÃÜá, Êæà¨Ý®ÜáPܤWÜá|ÊÜâÙÜÛÊÜÃÜá, AÊÜáêñÜÃÜá, तमिथ तमेवादौ समथन महाना ।
ÓÝÌ¿áÊÜÃÜá, ÊÜÞ®ÜÊÜÍܸæãªà©ñÜÃÜá, ŸÅÖܾÍÜŸªÊÝaÜÂÃÜá, ¸Ý«ÜÌÃÜá (ÓÜíÓÝÃÜ& ्
ा त कृ ताथ ं थकृ  स मतम ॥
¸Ý—ñÜÄí¨Ü ±ÝűÜÂÃÜá Aí¨ÜÃæ Óæã¤àñÜÅÊÜÞvÜƳvÜñÜPÜRÊÜÃÜá), iàÊÜZ®ÜÃÜá, ममीपिमहागा वृाीिन त च ।
Ë»ÜáÊÜâ, ÎíÍÜáÊÜÞÃÜÊÜáã£ì¿á®Üá° «Ý®ÜÊÜÞvÜáñݤ ÃÜáQ¾~à±ÜñÜÅÓæàÊæ¿á®Üá° चशाायधु ैाथाितािन महानः ॥
ÊÜÞw ÎÅàPÜêÐÜ¡¯í¨Ü A®ÜáWÜÅ×àñÜÃݨÜÊÜÃÜá, ¯ÃÜíñÜÃÜ ÎÅàÊæà¨ÜÊÝÂÓÜÓæàÊÝ& ्
तात ततमे वां ां सवबधु ैरिप ।
¯ÃÜñÜÃÜá, ÊÝiÊÜPÜ÷«ÝÄ¿áá, gWܨÜáYÃÜáWÜÙÜ ±Ü¨Ü¨ÜÈÉÃÜáÊÜÊÜÃÜá, »ÝÃÜ£à& ां लोकमवाोित तते चाहाितः ॥” इित ।
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ÎÅàÊÝÂÓÝhænÀáí¨Ü »ÝÃÜñÜPæR ÆPÝÒÆíPÝÃÜPÜñÜìÃÜá, ÎÅàÖÜÄWæ ²Å¿áñÜÊÜáÃÜá, "Öæà ÓÜáñÜ®æà! ÎÅàÊÜá«ÜÌÊÜáñÜÊÜâ ©ÊÜÂÊݨÜá¨Üá; Aí¨ÜÃæ þÝ®ÜÊæãàûÝ©&
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ÊÜáÖÝñܾÃÜã BX ¿ááQ¤ÊÜáÈÉPÝ GíŸ £ÇæãàñܤÊæá¿á®Üá° (ÊÜÞ¿ÞÊݨÜ, »ÜÊÜ' WÜá|ÓèÃÜ»Ü ÍæãÉà 24), ±Üâ®Ü@ ¿ááQ¤ÊÜÞÇݼ@ A¥Ýìñ… ¿ááQ¤&
A¨æÌ$çñÜ GíŸ ÓÜáí¨æãà±ÜÓÜáí¨ÜÃÜ ÓÜíÖÝÃÜPÝRX) ÓÜêÑrÔ¨ÜÃÜá. CÊÜÃæà AX°& ÊÜáÈÉPÝWÜÅí¥ÜÊÜ®Üá° ¯ÊÜÞì|ÊÜÞw, Êæà¨Ý©ÓÜaÝfÓÜ÷±ÜÅÊÜÞ|WÜÚí¨Ü ®Ü®Ü°
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ÊÜáPÜÃÜá. ÖÜíÓÜÍÜŸªÊÝaÜÂÃÝ¨Ü ÎÅàÊÝ©ÃÝgÃÜá ÓÜ¨Ý ÎÅàÃÜáQ¾~àPÜêÐÜ¡ÃÜ ÓæàÊÜPÜÃÜá, Êæà¨ÜÊÝÂÓÝñܾPÜ®Ý¨Ü ®Ü¯°í¨Ü ¨Ý̱ÜÃÜ¿ááWܨÜÈÉ ŸÅÖܾÓÜãñÜÅ™, »ÝÃÜñÜ, »ÝWÜÊÜñÜ
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ÊÜ~ìÓÜÇÝX¨æ. "B ñÜã ®Ü Cí¨ÜÅ' ÊÜáíñÜÅ¨Ü ±Üä|ì±ÝsÜ PæÙÜPÜívÜí£¨æ. ¦ìPÜÓÜñÜÂWÜÙæí¨Üã ÎÅàÊÜá«ÝÌaÝ¿áìÃÜá ŸÅÖܾÓÜãñÜÅ»ÝÐÜ™, A®ÜáÊÝÂTÝ®ݩ
ÓÜÊÜìÊÜáãÆWÜÅí¥ÜWÜÙÜÈÉ ÓÜÊÜá¦ìÓÜƳor±ÜÅPÝÃÜ ÓÜíÓݧ²Ô ¨ÜáÊÜáìñÜWÜÙÜ®Üá°
तथा िह ऋक ् –(१/१०/११) ¯ÃÝPÜÄԨܮÜá. ±Üâ®Ü@ BñÜ®Üá ÎÅàÊÜá«ÜÌÊÜáñÜÊÜ®ÜᰨܜÄÔ Ÿ¨ÜÄàûæàñÜŨÜÈÉ ®Ü®Ü°
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Óܯ°«Ý®ÜPæR Ÿí¨Ü®Üá. AíñÜÖÜ ÊÜáÖÝñܾ®Ý¨Ü ÊÝ©ÃÝg£à¥Üì®Ü ÊÜêíñݨÜÂÔ§WÜÙÜá तों तसान े –
ÍÜíSaÜPÝŨÝ¿áá«ÜbÖæ°WÜÚí¨Ü ¿ááPܤÊÝXÊæ. B¨Üá¨ÜÄí¨Ü ÓÜÊÜìþݯ& “ततः कालारे सोऽिप वािदराजो भिवित ।
WÜÚí¨ÜÆã ÍæÅàÐÜu®Ý¨Ü BñÜ®Ü ÊÜáñÜÊÜâ WÝÅÖÜÂÊݨÜá¨Üá. B ÊÜáñܨÜÈÉ BÓÜP¤Ü &
यृ ं तया ों ना काया िवचारणा ॥” इित ।
ÃݨÜÊÜÃÜá ÍæÅàÐÜuÊÝ¨Ü iàÊÜ®Üá¾P¤Ü ÇæãàPÜWÜÙÜ®Üá° Öæãí¨ÜáÊÜÃÜá'' GíŸ ÊÜaÜ®ÜÊÜ®Üá°
ñÜñÜÌÓÜíTÝ®ÜÊæíŸ WÜÅí¥Ü¨ÜÈÉ ""A®ÜíñÜÃÜ PÝÇÝíñÜÃܨÜÈÉ AÊÜÃݨÜÃæãà
ÎÅàÊÜá¨ÝÌ©ÃÝgWÜáÃÜáÓÝÊÜì»èÊÜáÃÜá ñÜÊÜá¾ ÓÝ̱ܰÊÜêí¨ÝÊÜ®ÝTÝ®ÜWÜÅí¥Ü¨ÜÈÉ
ÊÝ©ÃÝgÃæíŸ A¼«Ý®ÜÊÜâÙÜÛÊÜÃÝX ÇæãàPæãà¨ÝœÃÜ ÊÜÞvÜáñݤÃæ. ¿ÞÊÜ
(10/43&48) A±Ü³Oæ Pæãqr¨ÝªÃæ.
±ÜÅÍæ°¿á®Üá° ¯à®Üá PæàÚ¨æÁãà A¨ÜPæR ÓÜÄ¿Þ¨Ü EñܤÃÜÊÜ®Üá° Pæãqr¨æªà®æ.
तों ोमसंिहतायाम –् C¨ÜÃÜÈÉ ¿ÞÊÜ ÓÜíÍÜ¿áÇæàÍÜÊÜä CÆÉ'' Gí©¨æ.
“इ साड ् वण राजा चेित तु ौ तु ौ । तों तभागवते –
ीमवािदराजौ तौ ासिशौ यतीरौ ॥” इित । “किद ् िजवरेो िणीपवाहकः ।
""Cí¨ÜÅÍÜc ÓÜÊÜÞÅp… ÊÜÃÜá|ÍÜc ÃÝhÝ'' GíŸ ÍÜáPÜÉ¿ágáÊæìà¨ÜÍÜáÅ£¿áá ु
ऊपधरः शचाितभजो ु मनःु ॥
(8/37) ÎÅàÊÜá«Ų̈æàÊÜÃÜá ÊÜáñÜᤠÎÅàÊÝ©ÃÝgÃÜá ÎÅàÊæà¨ÜÊÝÂÓÜÎÐÜÂÃÝ¨Ü जीवोमो हयीवमृिकाभूिषतािलकः ।
¿á£àÍÜÌÃÜÃÜá, iàÊæäàñܤÊÜáÃÜá Gí¨Üá ±ÜÅPÜqÓÜáñܤ¨æ GíŸ ËÐÜ¿áÊÜ®Üá° लातो वािदराजोऽसौ भािवमो महामितः ॥
ÊæäÂàÊÜáÓÜí×ñÝWÜÅí¥Ü¨ÜÈÉ ÎÅàÖÜ¿áXÅàÊܨæàÊÜÃÜá A±Ü³Oæ Pæãqr¨ÝªÃæ. लातपी ाहा सा सवा भािवभारती ।
B ÍÜáÅ£¿á ±Üä|ì±ÝsÜ PæÙÜPÜívÜí£¨æ. णो िहता वेदपा शतपथे तु ा ॥” इित ।
""ÍÜñܱܥܸÝÅÖܾ|¨ÜÈÉ »ÝËŸÅÖܾÃÜá, ©ÌgÊÜÃÜÍæÅàÐÜuÃÜá, F«ÜÌì±ÜâívÜÅ&
ु यजवु दिु तः – (८/३७)
तथा िह वाजसन ेयमािनश «ÜÃÜÃÜã, ÊÜá®ÜáÍÜŸªÊÝaÜÂÃÜá, ÍÜíSaÜPÝÅíQñÜ»ÜágÃÜã B¨Ü CÊÜÃÜá ÃÜáQ¾~à&
“इ साड ् वण राजा तौ ते भं चतरु  एतम ।् ±ÜñÜÅÊÝÖÜPÜÃÝXÃÜáÊÜÃÜá. CÊÜÃÜá iàÊæäàñܤÊÜáÃÜã, ÎÅàÖÜ¿áXÅàÊÜÊÜá꣤PÝ&
तयोरहमन ु भं भयािम वादेवी जषाणा
ु सोम तृत ु सह
»ÜãÑñÜÊÝ¨Ü ÆÇÝoÊÜâÙÜÛÊÜÃÜã, »ÝËÊÜá«ÜÌÃÜã, ÊÜáÖÝÊÜá£WÜÙÜã,
ÇÝñÜÊÜÂÃÜã B¨Ü ÎÅàÊÝ©ÃÝgÃÝXÃÜáÊÜÃÜá. D ÇÝñÜÊÝÂaÝ¿áìÃÜ ±Ü£°Ááà
ाणेन ाहा ॥” इित ।
ÓÝÌÖݨæàË (CÊÜÃÜ ÖæÓÜÃÜ®æ°à AX°±Ü£°¿áã CoárPæãíwÃÜáÊÜÃÜá). BPæ¿áá
तों तसंिहतायाम –् ÓÜÊÜìgnÙÜã, »ÝË»ÝÃÜ£à¨æàË¿áã, ÎÅàËÐÜá¡Ë®Ü ÊÜáWÜÙÜã BXÃÜáÊÜÙÜá''
Gí¨Üá PæàÚŸÃÜáñܤ¨æ GíŸ ÊÜÞñÜá ñÜíñÜÅ»ÝWÜÊÜñÜÊæíŸ WÜÅí¥Ü¨ÜÈÉ ÓܳÐÜrÊÝX¨æ.
“ािंशण ैः सयु ो वायु योयकः ।
् इित ।
ÍÜñܱܥܸÝÅÖܾ|ÊÜáíñÜÅ¨Ü ±ÝsÜ ×àX¨æ &
लातो वािदराजोऽसौ हरेड ु
ू ामिणः पमान ॥”
ñÜñÜÌÓÜí×ñÝ GíŸ WÜÅí¥Ü¨ÜÈÉ ""ÊÜáãÊÜñæ¤ÃÜvÜá ÆPÜÒ|¿ááñÜ ©ÊܨæàÖÜ& *तथािह शतपथाणम ्()–
ÊÜ®Üá°ÙÜÛÊÜÃÜá, ÊÝ¿ááñÜÌÁãàWÜÂÃÜá, ÇÝñÜÊÜÂÃÜã, ±ÜâÊÜÞ®… ÍÜŸªÊÝaÜÂÃÜã B¨Ü “ाहा वै ससूता णो िहता कृ ता लातपी
D ÎÅàÊÝ©ÃÝgÃÜá »ÝËPÝƨÜÈÉ ÎÅàÖÜÄ¿á aÜãvÝÊÜá~¿ÞWÜáÊÜÊÜÃÜá'' ु ः पः सवण
(लातसगोा) ीयरायेकं पदं यो वणाः श ु
Gí¨Üá ÖæàÙÜƳqr¨æ. इित॥” इित।
MágáñæãÌà±Ü±Ý¨ÜPÜ ÍÜáÅ£Óܾ $ê£WÜÙÜá 97
*तथािह पनु ः षिंशाणम ्(५-७) --
सायणभाम ् - अथ ाहाां देवतां पूवक
 ं िनपियत ं ु जापितं ित
वािदनां ं तावपापयित --
“ाहा वै कुतः सूता? क िहता? के न कृ ता? िकं गोा?
करा? कितपदा? कितमाा? कितवणा? क ु ासा? िकं चााः
शरीरम?् काािन? कािन लोमािन? कित िशरांिस? कित वा चूिं ष?
िकमा आम?् िकं ावृता? कौ बा? कौ पादौ?  च िता?
िकमिधाना? कथं च ाहां ित गृािस? ूिह ाहापं च दैवतं
च॥१॥
सायणभाम ्- िनगदिसमेतत ् । उरमाह --
ाहा वै ससूता । णो िहता । कृ ता । लात-
सगोा । ीयरािण । एकं पदम ् । योऽ ै वणाः । श ु ः पः
सवु ण इित । चारोऽ ै वेदाः शरीरम ् । षडाािन । ओषिध-
वनतयो लोमािन । े चााः िशरसी । एकं िशरोऽमावाा ितीयं
ु ािदौ ।आभागौ तम ् । दिणा ावृता ।
पौणमासी । च
बृहथरम ् । ऋयजःु साम गितः । सा ाहा । सा धा । स
ु ते । िपतृयेष ु धाभूता ।
वषारः । स ैषा देवषे ु वषारभूता य
शकटीमख ु  पृिथवीमिरेण िवपयित । ता अिदवतम ् । ाणो
पम ् । यामाे जु मो अ ु । वयं ाम पतयो रयीणाम ् ।
ाहेित ॥२॥
अ सायणभाम ्– ाहा सेन ैव सूता नाेन । ण एव िहता णवै
कषण कृ ता । लातेन ऋिषणा समानगोा । ता अरािण सकारवकार-
हकाराकािन ीिण । पदमेकम ् । एतावेविे त मम ् । अ ै अाः
वणपािण श ु ः पः - पशेन पवण उपलते - सवु णः सवु णवणिे त
यः । अाार ऋगादयो वेदाः उवासाः त एव ताः शरीरम ् । अािन
िनादीिन षेदाािन । ताेव ता अािन । ओषिधवनतय एवाा
98 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
लोमािन । तथा अा े िशरसी। तयोरेव दशनम ् । अमावाक ै ं िशरः।
पौणमािस ितीयं िशरः। तैव यागकरणात ् । चािदौ एव अाःु ।
चषु ी इथः । आभागाे कमणी एव अा तं हवनानम ् ।
मखु िमथः । यागे या दिणा स ैव ावृतावरणं ताः। बृहथरं बृहथ-
रसामनी एव बा इित शेषः। ऋयजःु साम। ऋगादययो वेदा गितः। पादा
इथः । एवंिवधा या ाहा स ैव धा। नाा। तथा सः वषारः। स ैषा
ाहा देवषे ु देवयेष ु वषारभूता सती यु ते। स ैव धाभूता िपतृयेष ु
य ु ते इायिनपणम ् । शकटीमख ु  पृिथवीम ् अिधाय अिरेण
(अिर)मागण िवपयित । ाहा सव गािदफलं ाोतीित (अथः ) ।
ताः ाहाया अिदवतम ् अिरेव देवता । पं ाणः । तधाात ् ।
हे जापते । ोऽः कित ् सवािण भवु नािन पिरभिवत ं ु न शोित ।
अते त ु ं वयं यामा यलं कामयमानाः जु म तत ् फलं नोऽाकम ्
अ ु ।िक । वयं रयीणां धनानां पतयः ाम भवेम । ाहेनेन ाहायाः
जापितपिरहो दिशतः ।
सायणभाम ् - यथोपां ाहां शंसित --
तान ु तृिं तृित जया पशिु भराेन तेजसा वचसने िे त
॥३॥ (इित षिंशाणे पमााये समः खडः)
अ सायणभाम ् -- त ाहाकारपिरहेण तृ जापतेः तृिमन ु
यजमानः जया पु पौािदकया पशिु भः गवािदिभः अाेन तेजसा
वचसने (वचस)ं वृाायतेजः तेन, -- च तृित । इितशोऽ-
ायपिरसमािोतनाथः ।
C¨ÜÃÜ A¼±ÝÅ¿áÊæà®æí¨ÜÃæ, ñÜíñÜÅ»ÝWÜÊÜñܱÜÅÊÜÞOÝ®ÜáÓÝÃÜÊÝX
ÇÝñÜÊÜÂÃÜ ±Ü£°¿áá ÓÝÌÖݨæàËÁáí¨Üá £Ú¿á¸æàPÜá. D ÓÝÌÖݨæàË¿á
ÖæÓÜÃÜ®æ°à ±ÜÅԨܜ AX°±Ü£°¿áã CoárPæãívÜÙÜá.
ु वचनम ्–
*तथािह वैवत चतमु ख
ु ितः ।
“ाससेवारतो िनं वािदराजो ऋजय
ीममतोता यिु मालािभरसा ॥
MágáñæãÌà±Ü±Ý¨ÜPÜ ÍÜáÅ£Óܾ $ê£WÜÙÜá 99 100 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
ÈíWÝPÝÃÜÊÝ¨Ü ÎÇæÁãÙÜWæ Óܯ°×ñÜ®ÝX D »ÜãËá¿áÈÉ (ÃÜã±Ü²àsÜ&
्
वादीन पिरमाश ु मदं यातमु हित । ±ÜâÃܨÜÈÉ ) CÃÜáÊÜ®Üá. AíñÜÖÜ A®ÜíñÜ®ÝÊÜáPܱÜÃÜÊÜÞñܾ®Ü ÓæàÊæWÝX ÎÅàÊÜá«ÜÌ&
ापियित सां तेन ेमो भवेि वः ॥” ¨æàÊÜÃÜá ±ÝgPܨÜÈÉ AÊÜñÝÃÜÊÜÞw¨ÜÃÜá. ÊÜÞñÜÄÍÜÌÃÜã, hÝn¯ÍæÅàÐÜuÃÜã B¨Ü
""¯ÃÜíñÜÃÜ ÎÅàÊæà¨ÜÊÝÂÓÜÓæàÊݯÃÜñÜÃÜã, MágáWÜ|ÓܧÃÜã, ÎÅàÊÜá«ÜÌ& ÎÅàÊÜá«ÝÌaÝ¿áìÃÜá Êæà¨ÜWÜÙÜÈÉ ±ÜÅ£±Ý©ÓÜƳvÜáñݤÃæ. AÊÜÃÜá gWÜñܳ£¿Þ¨Ü
ÊÜáñæãà¨ÝœÃÜPÜÃÝ¨Ü ¿á£ÍæÅàÐÜuÃÜã, »ÜáÊܮݨÜá½ñÜWÜÅí¥ÜÊÝ¨Ü ¿ááQ¤ÊÜáÈÉPÝ (ÓÜÊÜìiàÊÜÃÜ ÖÜê¨Ü¿áWÜáÖæWÜÙÜÈÉÃÜáÊÜ) ÎÅàËÐÜá¡ÊÜ®Üá° ±ÜÅ£±Ý©ÓÜáñݤÃæ.
WÜÅí¥ÜPÜñÜìÃÜã B¨Ü ÎÅàÊÝ©ÃÝgÃÜá ¨ÜáÊÝì©WÜÙÜ®Üá° ±ÜÄÊÜá¥Ü®ÜÊÜÞw ®Ü®Ü° ÖÜ®ÜáÊÜá¼àÊÜáÊÜá«ÜÌÃæí¨Üá ÎÅàÊÝ¿áá¨æàÊÜÃÜ ÊÜáãÃÜá AÊÜñÝÃÜWÜÙÜá. AíñÜÖÜ
(Aí¨ÜÃæ ŸÅÖܾ¨æàÊÜÃÜ) ±Ü¨ÜË¿á®Üá° Öæãí¨ÜáÊÜÃÜá. ÎÅàÊÜá«ÜÌÍÝÓÜ÷ÊÜ®Üá° Óݧ±Ü®æ ÎÅàÊÜá«Ų̈æàÊÜÃÜ®Üá° ÓÜíÓæàËÓÜÆá (±ÜÄÊÝÃÜñæÌà®Ü ÓæàËÓÜÆá) ¨æàÊÜñæWÜÙÜá
ÊÜÞw ÓÜPÜÆÄWÜã PæÒàÊÜáÊÜ®Üá°íoá ÊÜÞvÜáÊÜÃÜá'' Gí¨Üá ŸÅÖܾÊæçÊÜñÜì& AÊÜñÜÄÔ¨ÜÃæí¨Üá ±ÜÅԨܜÊÝX¨æ. AÊÜÃݨÜÃæãà ÎÅàÊÜá«ÜÌÎÐÜÂÃÝX ÎÅàÊÜá«ÜÌ&
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ु –
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“ाकं पादपीठं धृा स मिु दतः भःु । ¨ÜœÄÓÜáñݤÃæ. AíñÜÖÜ Mágá±ÜâíWÜÊÜÃÝ¨Ü ÎÅàËÐÜá¡£à¥ÜìÃÜ ÓܨÜÌíÍܨÜÈÉ Mágá&
िलाकारिशला भूमावाेऽनासनो हिरः ॥ WÜ|ÓܧÃÜã, ÓÜáÃæàÍÜÌÃÜÃÜã B¨Ü ÎÅàÊÝ©ÃÝg£à¥ÜìÃÜá AÊÜñÜÄÔ ÎÅàÊÜá«ÜÌÊÜáñÜ&
ईशानदेव ान े तेवनोक ु ः। ÊÜ®Üá° ËÓݤÃÜWæãÚÓÜáñݤÃæ.'' Gí¨Üá1.
ानी मो मातिरा गहासं ु जगितम ॥ ्
आ समात पिते ् त ु मााायिसना ु ।
1. Śrī Vijayadāsaru, who was an incarnation of Bṛghumaharṣi, vindicated
the context of Brahmāṇḍapurāṇa, which establishes the Ṛjutva of Sri
ु
हनमीममाायो वायस ु ता
ु इमे । Vadirajru, in his Śrīvādirājasuḷādi, as follows,
तं मं मातं सव पिरवारतया सदा ॥ “भजनीय ग ैयतु बकालिद,
ु भूमाववतेिरित तु म ।्
संसिे वत ं ु सरा ु
ऋजगणपियोळगे कुिळता,
ते तितामा ततं भघोषयन ु ।् ु
िनजिनमलसानानिद,
ानपवाद मनव ु ळ,
तेष ु मु ौ िवतु ीथ पनाभायोिगनौ ॥
ु
सजनिशरोमिण वािदराजन ु ता
अदेहाो वतियित ततम ।् ु
िनजवािग बोाडपराणसाधकिद,
बदया ाससेवोो गरोः ु ी ै पनः ु कलौ ॥ अजपद स लेशसंशय बेिड,
तूवम   वंश े त(ु च) ऋजो ु िह सरेु रः । िनज िनज िनजवे िनिद कोडािड ॥
वािदराजो यितभू  ा च ैतिारियित ॥” इित । ""»Üg¯à¿áWæç¿ááñÜ ŸÖÜáPÝÆ©,
Mágá±ÜíQ¤ÁãÙÜWæ PÜáÚñÝ, ¯g¯ÊÜáìÆ
(ŸÅÖݾívܱÜâÃÝ|¨Ü Êæáà騆 ÊÝPÜÂWÜÙÜá ±Ý¨Ü¾±ÜâÃÝ|¨ÜÈÉ Êæã¨Ü騆 ÓÜáhÝn®Ü «Ý®ܩí¨Ü hÝn®Ü±ÜPÜÌÊÝ¨Ü ÊÜá®ÜÊÜâÙÜÛ™,
ÊÜáãÃÜá ÓÝÆáWÜÙÜ®Üá° ¹oár PÜívÜá ŸÃÜáñܤÊæ.) »ÝÊÝ¥Üì & ""ÃÜã±ÝÂñܾPÜÊÝ¨Ü ÓÜág®ÜÎÃæãàÊÜá~ ÊÝ©ÃÝg®Üá ñÝ
±Ý¨Ü²àsÜÊÜ®Üá° Öæãí©¨Ü »ÜWÜÊÜíñܮݨÜ, A®ÜíñÝÓÜ®Ü®Ý¨Ü ÎÅàÖÜÄ¿áá ¯gÊÝX ¸æãÊÜÞ¾ívܱÜâÃÝ|ÓÝ«ÜPÜ©í¨Ü,
MágáñæãÌà±Ü±Ý¨ÜPÜ ÍÜáÅ£Óܾ $ê£WÜÙÜá
तथािह ीसपरामतीथ ीपादाः –
“ऋजे ु न सिनणतो
ु वािदराजो जगः
ु ।
् इित ।
सवदा रको भूयादाकं धृततृदाम ॥”
ÎÅàÓÜñܱÜÃÝPÜÅÊÜá£à¥ÜìÎÅà±Ý¨ÜÃÜá "MágáWÜ|ÓܧÃÜá Gí¨Üá ÍÝÓÜ÷WÜÚí¨Ü
¯~ìàñÜÃÝ¨Ü gWܨÜáYÃÜáWÜÙÝ¨Ü ÎÅàÊÝ©ÃÝgÃÜá AÊÜÃÜ ÊÜá꣤Pæ¿á®Üá° «ÜÄÔ¨Ü
®ÜÊÜáWæ ÓÜ¨Ý ÃÜPÜÒPÜÃÝXÃÜÈ' Gí¨Üá ±ÝŦìԨݪÃæ.
ु समु ृत ं ीवृावनाचायः –
तनः
“ीमदानतीथाभारतीशकृ त च ।
महाभारततायिनणय च वािदराट ् ।
भावं काशयामास भिवारतीपितः ॥” इित ।
ÎÅàÊÜêí¨ÝÊÜ®ÝaÝ¿áìÃÜá ñÜÊÜá¾ ÖÜÓ¤Ü ÈUñÜ ÊÜáÖÝ»ÝÃÜñÜñÝñܳ¿áì&
¯|ì¿á»ÝÊܱÜÅPÝÎPÝ WÜÅí¥Ü¨ÜÈÉ ""»ÝÃÜ£à±Ü£WÜÙÝ¨Ü ÎÅàÊÜááS±ÝÅ|¨æàÊÜÃÜ
AÊÜñÝÃÜÃÝ¨Ü ÎÅàÊÜá¨Ý®Üí¨Ü£à¥ÜìÄí¨Ü ÃÜbñÜÊÝ¨Ü ÎÅàÊÜá®Ü¾ÖÝ»ÝÃÜñÜ&
ñÝñܳ¿áì¯|ì¿á¨Ü »ÝÊÜÊÜ®Üá° »ÝË»ÝÃÜ£à±Ü£WÜÙÝ¨Ü ÎÅàÊÜá¨ÝÌ©ÃÝg&
WÜáÃÜáÓÝÊÜì»èÊÜáÃÜá ±ÜÅPÝÍÜÊÜÞw¨ÜÃÜá'' Gí¨Üá ¯|ì¿á¯àw¨ÝªÃæ.
अिप च –
“ये चमीमांसां ये यिु मिकाम ।्
ु
यो ाभं भािवके ाोेव सिनितः ॥ ु काशसंिहतायाम –्
यो िणीशिवजयं कृ ा राे ददौ मदु ा ।
यः पाखिडनोऽखडयं त ै ाकृ ते नमः ॥” इित ।
ÎÅà®ÝÃÝ¿áOÝaÝ¿áìÃÜá ñÜÊÜá¾ q±Ü³~¿áÈÉ ""¿ÞÃÜá aÜPÜÅËáàÊÜÞíÓÝ
WÜÅí¥ÜÊÜ®Üã°™, ¿ááQ¤ÊÜáÈÉPæ¿á®Üã°™ ÃÜbÔ¨ÜÃæãà, ÃÜáQ¾~àÍÜËg¿áÊÜáÖÝPÝÊÜÂ&
Ag±Ü© ÓÜÆ̨Üá ÇæàÍÜ ÓÜíÍÜ¿á ¸æàw,
¯g¯g ¯gÊæí¨Üá ¯ñÜ© PæãívÝw >>
101 102 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
ÊÜ®Üá° ÃÜbÔ ÃÝg¯Wæ ¯àw¨ÜÃæãà, ¨ÜáÐÜrÊÜáñÝ®Üá¿ÞÀáWÜÙÝ¨Ü ±ÝSíwWÜÙÜ®Üá°
¯ÃÝPÜÄÔ¨ÜÃæãà, ÓÝ̱ܰÊÜêí¨ÝÊÜ®ÝTÝ®ÜWÜÅí¥ÜÊÜ®Üá° ¯ÊÜÞì| ÊÜÞw¨ÜÃæãà
AíñÜÖÜ »ÝËPÜƳ¨ÜÈÉ ±ÜÅ»Üíg®Ü±Ü¨ÜË¿á®Üá° (ÊÜááSÂÊÝ¿áá¨æàÊÜÃÜ
±Ü¨ÜË¿á®Üá° ) ¯ÎcñÜÊÝX Öæãí¨ÜáÊÜÃæãà AíñÜÖÜ ÎÅàÊÝ©ÃÝgÄWæ ®ÜÊæãà
®ÜÊÜá@'' Gí¨Üá ÓܾÄԨݪÃæ1.
ु सावे –
तों पनः
“ऋजवे ा साधवे ेित यजवु दतु ौ तु ौ ।
ीमवािदराजौ तौ हंसौ जीवोमौ समौ ॥” इित ।
ÓܨݽÊÜWÜÅí¥ÜÊÜaÜ®ÜÊæí¨Üá ÎÅàÓÜñÜ«ÜÊÜáìÎÅàÊÜáaÜcÃÜ|Äí¨Ü E¨Üœ $ êñÜÊݨÜ
D ÊÝPܨÜ2 »ÝÊÝ¥ÜìÊÜâ ×àX¨æ & "MágÊæà ñÝÌ ÓÝ«ÜÊæà ñÝÌ' GíŸ ÍÜáPÜÉ&
¿ágáÊæìà¨ÜÍÜáÅ£Àáí¨Ü ±ÜÅ£±Ý¨ÜÂÃÝ¨Ü ÎÅàÊÜá«ÜÌÃÜá, ÎÅàÊÝ©ÃÝgÃÜá
ÖÜíÓÜÃæí¨Üã, iàÊæäàñܤÊÜáÃæí¨Üã TÝÂñÜÃÝX ñÜÊÜá¾ÈÉ ÓÜÊÜÞ®ÜÃÝX¨ÝªÃæ
(ÊÝ~à±Ü£ñÜÌÊÜ®Üá° ¹oár™, Mágã®Ýí ÓÜÊÜáñæÌà®Ü ±ÜÅËáñÜñÝÌñ… Gí¨Üá ÍÝÓÜ÷&
ÊÜaÜ®Ü').
B ÍÜáPÜÉ¿ágáÊæìà¨Ü ÍÜáÅ£¿á ±ÝsÜ ×àX¨æ &
ु
”ऋजवे ा साधवे ा सी ै ा । मखाय ा मख ा शी
ा । मखाय ा मख ा शी ा । मखाय ा मख ा शी
ा ।” इित । (३७/१०)
तों पनः
“इावणा यवु ं सूे तु ौ सवसरोमौ
ु ।
ीमवािदराजौ तौ संवग जीवसाधकौ ॥” इित ।
1. D ËÐÜ¿áÊÜâ E±ÜÆŸœ ±ÝÅbà®ÜÖÜÓ¤Ü ÈUñܱÜÅ£¿áÈÉ PÜívÜáŸÃÜáñܤ¨æ.
2. ±ÝÅÊÜÞ~PÝWæÅàÓÜÃÜÃÝ¨Ü ÎÅàPÝÎàÃÝZÊæàí¨ÝÅaÝ¿áìÃÜã ÓÜÖÜ D ÊÝPÜÂÊÜâ ±ÜÅÊÜÞ|&
ñÜÊÜáÊæí¨Üá E¨ÜœÄԨݪÃæ.
MágáñæãÌà±Ü±Ý¨ÜPÜ ÍÜáÅ£Óܾ $ê£WÜÙÜá 103 104
""Cí¨ÝÅ ÊÜÃÜáOÝ ¿ááÊÜí' GíŸ MáPÜãÕP¤Ü ¨ÜÈÉ ÓÜÊÜìÓÜáÃæãàñܤÊÜáÃÜã,
ÓÜíÊÜWÜìÃÜã, iàÊÜÓÝ«ÜPÜÃÜã B¨Ü ÎÅàÊÜá«ÜÌWÜáÃÜáWÜÙÜá, ÎÅàÊÝ©ÃÝgWÜáÃÜáWÜÙÜá ॥ॐ॥
ÓÜá–oÊÝX Qà£ìÓÜƳqrÃÜáÊÜÃÜá' Gí¨Üá ±ÜÅPÝÍÜÓÜí×ñÝÊÜaÜ®ÜÊÜâ ËÃÝgÊÜÞ®Ü& ॥ीावृावनाानगततु यः॥
ÊÝX¨æ. (±ÜÃÜÊÜá±Üäg ÎÅà1008 ÎÅàËÍæãÌàñܤÊÜá£à¥ÜìÎÅà±Ý¨ÜíWÜÙÜÊÜÃÜá

तथा िह ऋक ् (७/८२/१) –
ÎÅàÓæãà¨ÝPæÒàñÜŨÜÈÉ ±ÜíaÜÊÜêí¨ÝÊÜ®Ü¨Ü ÊÜááí»ÝWÜ ¯ÊÜÞì|ÊÜÞwÔ¨Ü
""ÎÅàBTÝ®ÜÊÜáí©ÃÜ''¨ÜÈÉ AÊÜÃÜ AhÝn®ÜáÓÝÃÜÊÝX D ÍÜáÅ£±ÜÅÊÜÞ|WÜÙÜá
”इा वणा यवु मराय नो िवशे जनाय मिह शम यतम ।्
ÎÇÝÇæàSWæç¿áƳoár AÊÜÄí¨ÜÇæà ÎÅàWÜáÃÜáÃÝgÄWæ ÓÜÊÜá²ìñÜÊÝXÊæ.)
दीघयमु ित यो वनित
ु वयं जयेम पृतनास ु ः ॥” इित ।
ु िे त यं िवः” इित वृावनाानम ्(१/६७) --
१. “उम
$$drX"R\"uðppT"êNpX"_O"s$$ तथा िह ऋक ् --७/२६/२
“उ॒ उ॑  े॒ सोम॒ इं॑ ममाद नी॒थने ी॑थ े म॒ घवा॑ न ं स॒ तु ास॑ः ।
यद स॒ बाध॑ः िप॒ तरं ॒ न प॒ ु ाः स॑मा॒नद॑ ा॒ अव॑ स े हव॑  े ॥” इित ।
२. “ोवश या ु मां मानवेाः” इित वृावनाानम ्(१/११०) --

तथािह ऋक ् (५/४१/१९) --
“अ॒ िभ न॒ इळा॑ यू॒थ॑ मा॒ता ॒ दीिभ॑॒वश  ी॑ वा गृणात ु ।
 ी॑ वा बृहिव॒ ा गृ॑णा॒नाऽू॑वा॒ना ॑भ॒ थ
उ॒ वश ृ ा॒योः॥” इित ।

३. “न होऽथ बिलहः” इित वृावनाानम ्(३/४) --

तथा िह तिै रीयोपिनषत ्(१/१२) --

“चत॑तो॒ ा॑ तयः । ता यो वेद॑ । स वेद॑ ॒ ॑ । सव ऽ॑  ै दे॒वा
ब॒ िलमाव॑ हि ॥” इित ।
ु हराहम”् इित वृावनाानम ्(३/६)
४. “यो मां हं िवजानाित त पयं

तों बृहंिहतायाम ्--

“महारविु तनै ं ा ाेित वि िह ।
ोपासकानां भानां लातोऽभीदायकः॥” इित ।
BTÝ®æãàPܤ ÍÜáÅ£WÜÙÜá 105 106 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…

तथा िह ीभागवततायिनणयोदातमहारविु तः (१०/९४/३५)-
“ा ाेित लोकवृिं वततां को न ु मों ददाित ।
अतो ोपासते साध ु धीरा नाहावेष ु ािधवासः॥” इित ।
“ह॒िवहि॑ वो॒ मिह॒ स॒ दै॒ ं नभो॒ वसा॑ न॒ः पिर॑ या॒ रम ्।
् इित ।
राजा॑ प॒ िव॑ रथो॒ वाज॒ मा॑हः स॒ ह॑भिृ जयिस॒ वो॑ बृ॒हत॥”
्
९) “मातो मातं िह“ इित वृावनाानम(४/७४)--

तों ोमसंिहतायाम ्-
ु ं पयकृ
५. “यो मामेव ं िवजानाित ऋज ु रः” इित वृावनाानम ्(३/७) --
“आ म इित सूेन लातो िह सरेु रः।
“सभरु ाणसूेन लातो िह सरेु रः । गीयते वािदराजेो हयीवसादभाक ् ॥” इित ।
गीयते ऋजगु ाथोऽसौ वािदराजो महान ्यितः॥” इित ।
तथा िह ऋक ् (१०/२९/७) -
तथािह ऋक ् - (५/४४/५)
“आ मो॑ अा अिसच॒ म॑ ॒िमा॑ य पू॒ण स िह स॒ रा॑ धाः ।
ु॑ ॑िभः सते॒ु गभ
“स॒ भराण॒ ृ ं॑ वया॒िकनं॑ िच॒ ग॑भास ु स॒ 
ु ॑ः। ृ े॒ विर॑ म॒ा पृ॑िथ॒ ा अ॒ िभ ा॒ नय॒ ः पै ॑ ॥” इित ।
स वा॑ वध
धा॒रा॒वा॒केृ॑जगु ाथ शोभसे॒ वध॒
॑ पी॑रि॒ भ जी॒वो अ॑॒रे॥” इित।
१०) “भिु व को वतत े यवु न ्।” इित वृावनाानम ्(४/८९) --
६. “ारापितना सक ् िचत राडहम”् इित वृावनाानम ्(३/४०) तथािह ऐतरेयाणम ्-- (२/२)
तथािह ऋक ् - (१/६१/९) “ाणो वै यवु ा सवासाः॥”
ु इित ।
“अ॒ ेद॒वे  िर॑ िरचे मिह॒ं िद॒वृ॑िथ॒ ाः पय॒ िर॑ ात ्। ११) “िवाचािप मया चोम ्।” इित वृावनाानम ्(५/४)--
॒ रािळो॒ दम॒ आ िव॒ गू॑तः ॒ िररम॑ ो ववे॒ रणा॑ य ॥” इित ।
तथा िह ऋक ् (९/९७/३४) --
७. “कुमारोऽयिमित वु न“् इित वृावनाानम ्(४/१४) --
“ित॒ ो वाच॑ ईरयित॒  िवि॑ रऋ्॒ त॑ धी॒ितं ॑णो मनी॒षाम ्।
तथािह ऋक ् (१०/७९/३) - गावो॑ यि॒ गोप॑ितं पृ॒मा॑ ना॒ः सोमं॑ यि म॒ तयो॑ वावशा॒नाः॥” इित॥
“ मा॒तःु ॑त॒रं गु ॑िम॒ न ्क॑ ु मा॒रो न वी॒ध॑ः सप व॒ ः ।
ु ारं समासा कं समारेण चातः” इित वृावनाानम ्(५/५१)--
१२) “िशंशम
स॒ स ं न प॒ म॑ िवद॒चं॑ िरिर॒ांस ं॑ िर॒प उ॒ पे॑ अ॒ ः॥” इित ।
तथािह तामहााणम ्(८/६/८) --
८. “अहमाहमाहायनीहारिमव लाघवात”् इित वृावनाानम ्(४/३६) -- “एत  वा आह कू शाः ायवो ा लातः किद
तथा िह ऋक ् (९/८३/५) -- ु ारी यपथेऽािरित ॥” इित ।
िशंशम
BTÝ®æãàPܤ ÍÜáÅ£WÜÙÜá 107 108 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…

१३) “अकामाय चरते कृ शायेित तु ौ सतु ।” इित वृावनाानम ्(५/६९) तथा िह ऋौ(९/२४/६,७)--
तथािह ऋक ् - (१०/११७/३) -- “पव॑  वृहोमो॒िे भ॑रन॒ मु ा॑ः । शिु च॑ः पाव॒ को अ॑ त
ु ः॥
“स इो॒जो यो गृ॒हवे॒ ददा॒॑कामाय॒ चर॑ त े कृ ॒ शाय॑ । शिु च॑ः पाव॒ क उ॑ ते॒ सोम॑ ः स॒ तु ॒ म॑ ः । दे॒वा॒वीर॑ घशंस॒हा ॥” इित ।
अर॑ म ै भवित॒ याम॑ ता उ॒ ताप॒ रीष॑ ु कृ णतु े॒ सखा॑ यम ्॥” इित ।
१९) “करोहरहः कम हंसो हंसरहकृ त”् इित वृावनाानम ्(९/५५) --
ु े सदा” इित वृावनाानम ्(६/७३) -
१४) “किवः ां ख
तथािह ऋौ - (१/६५/४,५) --
तथािह ऋक ् (१/१२/७) --
“जा॒िमः िसू॑नां॒, ातेव॑ ॒ ा॒िमा॒ राजा॒, वना॑ ि ।
“क॒ िवम॒ िमपु ॑ िु ह स॒ ध॑माणम॒ रे । दे॒वम॑ मीव॒ चात॑नम ्॥” इित ।
यद ् वात॑जत
ू ो॒, वना॒ ा॑ द॒िह ॑ दाित॒ , रोमा॑ पृिथ॒ ाः ॥४॥
 तो दोषं शोषयािम तदहम ्॥” इित वृावनाानम ्(७/१८)
१५) “अघमषण
िस॑॒,ु हं॒सो न सीद॒न ्ा॒ चेित॑ो, िव॒ शाम॑ षु ॒भतु ्।
तथा िह तिै रीयारयकम ्(१०/१/१२/६)-
सोमो॒ न वे॒ धा, ।ऋ॒ त॑जातः प॒ शनु  िशा॑ , िव॒ भु र॒  ेभा॑ ः ॥५॥” इित ।
“या॒ ु व॑ण॒ ः स प॒ नु ा॑ घमषण ॒ ः॥” इित ।
२०) ”सािडव िय” इित वृावनाानम ्(९/८९)
१६) “पु ते गा इवाकरम ्।” इित वृावनाानम ्(७/९६) --
तथािह गोपथाणम ्(१/४/१७) --
तथा िह ऋक ् (१०/१२७/८) --
”स यदाह साडसीित सोमं वा यदाहैष ह वै िहरयवण वायभ ु 
ू  ाऽ-
“उप॑ ते॒ गा इव॒ ाक॑रं वृणी॒ ॑ िहतिदवः । राि॒ ोमं॒ न िज॒ यषु े॑ ॥”
िरलोके साजित यद ् यत ् साजित तात ् साट ् तत ् साज
इित ।
साम ्॥ इित ।

२१) “महीजामहीज सहोषतरु होरहः” इित वृावनाानम ्(१०/२१) --

१७) “नाथो ाानमेवासौ हयीवो ददौ मदु ा ।” इित वृावनाानम ्(९/४)
ु वचनम ्-
ु ख
तथािह बृहंिहतायां चतम
तथा िह ऋक ् (१०/७१/४) --
”िसतािसतेितसूेन वािदराजो यतीरः।
“उ॒ तो ॑  ै त॒  ं १॒॑ िव स॑ े जा॒यवे ॒ प॑ उश॒ ती स॒ वु ासा॑ ः ।” इित ।
गीयते, ं च भजतामानम ्इतरं तथा ।
१८) “पावकवलन”् इित वृावनाानम ्(९/३३)--
ेिषणां दायको वािजवधारी महान ्यित ॥” इित ।
BTÝ®æãàPܤ ÍÜáÅ£WÜÙÜá 109 110 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…

तथा िह ऋवेदिखलम ्(१०/७५/५ मानरम)--

् तथा िह ीमागवततायिनणयोदातकमठिु तः (१०/९४/२०) -

िस॒ तािस॒ त े स॒ िरते॒ स॒थ े ता॑ ॒ तासो॒

ु ु ॑ति ।
िदव॒ म “यो जीववद ् योिनष ु भानो मूढ
ै मोग ैभरतािधगः ।
िनचा तं शातमासं ं तिदवो दधम ु हाम ्।” इित ।
ये वै ॑ त॒  ं॑ १॒ िव सृ॑जि॒ धीरा॒ े जना॑ सो अमृत॒ं भ॑जे ॥” इित ।
२५) “मां च ारिपणम”् इित वृावनाानम ्(१३/६५) --
22) “àçpu \"p&W"ç`rS"pu&{_" _"sT"Nppuê \"p&Npê\"pO"Z# $
ðpu^"pu \"p Qpu^"`rS"pu&{_" \"pY"s\"pê&T"pY"QmZBp# $$ तथा िह ऋक ् (१/१४०/६)--
òSçpu \"p _"pSç_"SO"pu^"r E"Sçpu \"p&X"SQO"pu^"@¡# $ ् योऽिध॑ ब॒ षू ॒ ु न॑त े॒ वृषवे॑ ॒ पी॑र
भूष॒न न ॒ िे॑ त॒ रो॑वत ्।
@¡pX"pu \"p O\"z E" ZpX"pNppz X"pu`S"z á¡T"X"p{dO"# $$ ु ते भी॒मो न ा॑ दिवधाव ग
_"tY"puê \"p ðppvY"ê_"XT"ß"pu h¡{^"\"pê&T"^"ê\"pE"@¡# $ ओ॒जा॒यमा॑न॒ ॑ श ॒ िृ  भ॑ः ॥इित ।
R"S"Qpu R"{S"S"pz duÎ>pu X"`pR"S"{\"W"t^"Np# $$ तथा िह ायरावली (२/२३) –
ु ह ं ु ाा चे ितलोमाम ।्
\"àNp# @¡àNpp_"˜¡_O\"z @¡{\"# @¡pu{\"QuÄ"Z# $ ु
“सोपस ौ
इित वृावनाानम ्-- (१०/४५-४८)
् इित ।
भािवा िमौ ह ं ु चे यिु ितलोमाम ॥”
तथािह ऋक ् (१/१६४/४६)- ु ाकाो गतथः” इित वृावनाानम ्
२६) “सोमायाथा ोऽम
“इं॑ िम॒  ं व॑णम॒ िमा॑र॒ थो॑ िद॒ः स सप॑ ु ॒ण ग॒ ा॑न ।् (१४/८२) --
एकं ॒ सिा॑ बध ॒ ा व॑ द॒ िं य॒ म ं मा॑त॒िरा॑नमाः ॥” इित । ु वचनम ्-
ु ख
तथा िह बृहंिहतायां चतम
२३) “मृिका नाशयेव” इित वृावनाानम ्(१०/७१) -- “देवाेित वचनं ा ैयकारणम ।्
तथा िह तभागवतम -् वीित वािदराजं तं संशयं जतामराः ॥” इित ।
“जीवोमो हयीवमृिकाभूिषतािलकः । तथािह ऋक ् (७/८९/३) --
लातो वािदराजोऽसौ भािवमो महामितः ॥” इित ।
“अ॒  दे॒व॑ मी॒षो॑ व॒ या िवो॑रषे ॒ ॑ भृ॒थ े ह॒िविभः॑ ।
्
तथा िह ऐतरेयाणम (३/३४/२) -- ् इित ॥
िव॒ द े िह ॒ ो ॒ ियं॑ मिह॒ं या॑िसं व॒ ितर॑िना॒िवरा॑वत ॥”
(अे) “मृिका ते रोिहता॑ ।” इित । ु
२७) “पावासिं पराणं पलणम”् इित वृावनाानम ्(१६/२५)
२४) “सेव मम पादां िनं भारतकीतन ैः” इित वृावनाानम ्(१०/७७) -
तथािह ऋक ् - (९/८९/३)
तथा िह ीनारायणोिदतपराम -्
“कमठिु तम ु वृा यो जीवविदित वि िह । “िसं॒ हं न॑स॒ मो॑ अ॒ यासं॒ हिर॑ म॒ ष ं िद॒वो अ॒  पित॑म ्।
मोदं वािदराजं तं दशमितशितम ्॥” इित । ु ु ॑थ॒मः पृ॑ते॒ गा अ॒ च॑सा॒ पिर॑ पा॒
शूरो॑ य॒  ु ा ॥” इित।
BTÝ®æãàPܤ ÍÜáÅ£WÜÙÜá 111 112 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…

२८) “िनं ाणसि सं वां मयोिदतम ्॥” इित वृावनाानम ् तथािह ऋक ् (१०/१२४/४) --
(१६/३६)
“ब॒ ीः समा॑ अकरम॒ र॑ ि॒ िं॑ वृणा॒नः िप॒तरं॑ जहािम ।
तथा िह गोपथाणम ्(१/१/२५) – ् इित ।
अ॒ िः सोमो॒ व॑ण॒ े ॑वे प॒याव॑ा॒ ं तद॑ वाा॒यन ॥”
“ताद ् ाणवचनमादतम, ् यथा लातो गोो णः ३३) “वे वे ेऽथवा ोऽहं िह िदवाऽहो ।” इित
ु गायं छः, श
पः, ु ो वणः, पस
ं ु ो वो, ो देवता, ओारो वृावनाानम ्(२०/६०)
् इित ।
वेदानाम ॥”
्
तथा िह शतपथाणम (१०/५/२/१४) -
२९) “मािरषं मां िवजानथ ।” इित वृावनाानम ्(१६/९४)
“ एष उ एव ाणः । एष हीमाः सवाः जाः णयित, ततै े ाणाः ाः
तथा िह शतपथाणम ्(८/७/३/१०) -- ्
स यदा िपथ ैनमेत े ाणाः ा अिपयि तात ायः, ायो
“तदसावािद इमान ् लोकान ् सू े समावयते तद ् यत ् तत ् सू ं स ् इित ।
ह वै त इाचते परोऽम ॥”
वायःु ॥” इित । “ाणो वै मािरषः” इित च िु तः । ३४) “ताशं शमादाय।” इित वृावनाानम ्(२०/६७) --
३०) “अंहो मु वचनं मम” इित वृावनाानम ्(१७/९६)-- तथा िह ऋौ (१/१५४/५, ९/६६/२०) --
तथा िह ऋक ् (२/२३/५) - “तद॑  ि॒ यम॒ िभ पाथो॑ अयां॒ नरो॒ य॑ देव॒यवो॒ मद॑ ि ।
न तमंहो॒ न ॑ िर॒त ं कुत॑॒न नारा॑तयिित॒ न  ॑ या॒िवन॑ः । उ॒ ॒॒म॒ स िह ब॑िु र॒ा िवो॑ः प॒ द े प॑रम
॒ े म॒ उ॑ ः ॥” इित;
॑ ु ो॒पा र॑िस णते ॥
िवा॒ इद॑ ाद ् ॒ रसो॒ िव बा॑धसे॒ यं सग ् ः पव॑मान॒ ः पा॑जः प॒रु ोिह॑ तः ।
“अ॒ िरऋिष॒
् इित च ।
तमी॑महे महाग॒ यम ॥”
३१) “अ ु ौषिडित ोा” इित वृावनाानम ्(१८/१४)--
३५) “ाणे माीत ्कण यी च कन ।” इित वृावनाानम ्
तथा िह ऋक ् (१/१३९/१) -- (२१/४४)--
“अ॒ ु ौषट॑ ् प॒ रु ो अ॒ िं िध॒ या द॑ ध॒ आ न ु तथा िह ऋौ (७/८८/६, १०/८६/४)--
तध िद॒ ं वृ॑णीमह इवा॒यू वृ॑णीमहे ।
्
“य आ॒िपिन ो॑ वण ि॒ यः सन ामागांि॑ स कृ ॒ णव॒ त सखा॑ ते ।
य॑ ा॒णा िव॒ व॑ ित॒ नाभा॑ स॒ ािय॒ न॑सी ।
मा त॒ एन॑ो यिन भ ् ज ् इित ।
े य॒ ि ा॒ िव॑ः वु ॒ त े व॑थम ॥”
ु म
अध॒  सू न॒ उप॑ य ु धी॒तयो॑ दे॒वाँ अा॒ न धी॒तय॑ः ॥” इित ।
ु ा चांहोनाशं किरत ु ।” इित वृावनाानम ्
३२) “बी समा इित  “यिम॒ म ं ं वृ॒षाक॑िपं ि॒ यिम॑ ािभ॒ र॑िस ।
(१९/४७) -- ा ॑ जिष॒दिप॒ कण ॑ वराह॑ यिु व॑ा॒िद॒ उ॑रः ॥” इित च ।
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३६) “म म वयं सवऽेवमेव न संशयः” इित वृावनाानम ्(२१/६६)
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ÓÜá–oÊÝX ±ÜÅPÜqÔ¨ÜÃÜá.
PæÆÊÜâ AhÝn¯WÜÙÝ¨Ü ±ÝÍÝcñÜÂÃÜá E¨Ý : Ãæãàñ…, ÊæàŸÃ…, ÊÜÞP…Õ&
ÊÜááÆÉÃ…, ÊÜÞÂP…væã®ÝÇ…x , Pæॅ, Öæãà±…Q®…Õ Êæã¨ÜÇݨÜÊÜÃÜá
ÎÅàÊÝÂÓÜÃÜ®Üá° Ëá¦PÜÇ… GíŸá¨ÝX b£ÅÓÜáñݤ " Vaishampayana and
Vyasa as mentioned, as early as the Taittiriya Aranyaka, but not as
authors or editors of the epic which is now their chief claim to
recognition(Vide- Cambridge History of India (HOPKINS) Vol-1,
page -252)' GíŸá¨ÝX ®Üáw©ÃÜáÊÜÃÜá. C¨Üá AñÜÂíñÜÖæà¿áÊݨܨÜ᪠. D
ŸWæY ÊÜޮܠvÝ >> ÓÜÊæìà±ÜÈÉ ÃÝ«ÝPÜêÐÜ¡®… ÊÜááíñݨÜÊÜÃÜá ±ÜäÊæäìà¨ÝÖÜêñÜ
westren scholars ÓÜáÚWæ ÔQRThe Bhagavadgita By S.Radhakrishnan
(Introduction page4)×àWæ A¼±ÝÅ¿á ±ÜvÜáñݤÃæ.
"We do not know the name of the author of Gita. Almost all
the books belonging to the early literature of India are anonymous.
The authorship of the Gita is attributed to Vyasa, the legendary
compiler of Mahabharata". >>C£ ÍÜÊÜå…>>
122
NINE DOCTRINES OF
MADHWA PHILOSOPHY1
Harken to Śrī Vyāsarāja Gurusārvabhoumaru –
Śrīmanmadhvamate hariḥ parataraḥ satyaṁ jagat tattvato
bhinnā jīvagaṇā hareranucarāḥ nīcoccabhāvaṁ gatāḥ |
muktirnaijasukhānubhūtiramalā bhaktiśca tatsādhanaṁ
hyakṣāditritayaṁ pramāṇamakhilāmnāyaikavedyo hariḥ ||
ीममते हिरः परतरः सं जगत ततो्
ु नीचोभावं गताः ।
िभा जीवगणा हरेरनचरा
मिु नजसखान
ु भूु ितरमला भि ताधनं
ािदितयं माणमिखलााय ैकवेो हिरः ।।
ರ್ೕಮನಮ್ಧಮತೇ ಹ ಃ ಪರತರಃ ಸತಯ್ಂ ಜಗತ್ ತತತ್ವ್ತೋ
ನಾನ್ ೕವಗಣಾ ಹರೇರನುಚರಾ ೕಚೋಚಚ್ಭಾವಂ ಗತಾಃ ।
ಮುಕಿತ್ನೈರ್ಜಸುಖಾನುಭೂ ರಮಲಾ ಭಕಿತ್ಶಚ್ ತತಾಸ್ಧನಂ
ಹಯ್ಕಾಷ್ ರ್ತಯಂ ಪರ್ಮಾಣಮಖಿಲಾಮಾನ್ ೖಕವೇದೊಯ್ೕ ಹ ಃ ।।
1. HARIḤ PARATARAḤ –
ŚRĪ HARI i.e, Lord Śrī Viṣṇu is the SUPREME OVER– LORD of the
universe. The Tatvas are of two types, the Dependent and the
Independent. Lord Śrī Nārāyaṇa, the abode of infinite auspicious
attributes and devoid of all defects is the only independent Reality.
All other entities are dependent on Him. He is omniscient,
omnipotent and is the efficient cause i.e., nimitta kāraṇa for
creation, sustenance, destruction etc of the Universe. Basically He is
different from the sentient Jīvas and the insentient matter and from
prakṛti. His svarūpa is SAT–CHIT–ĀNANDA. He is infinite and has
’innumerable aprakṛtic – forms’ and in all forms he is ’’Pūrṇa’’ (the
1. This booklet was written by Pandit Anandatirtha Sharma in 1974 and
reprinted more than 18 times, with Telugu and Hindi translations.
ÎÅàÊÜá«ÜÌÍÝÓÜ÷¨Ü ±ÜÅÊæáà¿áWÜÙÜá 123
full one). There is no real difference between His own self and His
forms, attributes and actions. But a distinction between them for
the purpose of reference is rendered possible the play of ((because
of)) VIŚEṢA. Lord Śrī Hari is ’’SUPREME’’.
2. SATYAM JAGAT TATWATAḤ –
The Universe i.e., the world created by Lord Śrī Viṣṇu, is unsublatably
real i.e., the world is radically and fundamentally REAL. And
therefore, this universe, which the Lord Śrī Viṣṇu has created is
REAL. It is percieved by us in every moment of our life. Some
Schools of Vedānta (Schools of thought) call it MITHYA i.e., illusory
or Sadasad–vilakṣaṇa i.e., different from reality and also different
from unreality. All these misconceptions emanate from an incorrect
definition of the term ’SATYA’. According to those schools only the
eternal is SATYA. Infact, a ’SATYA–VASTU’ is one having extistence
anytime, anywhere in the time–space continuum, i.e., a series of
items in which is almost the same as the ones next to it (i.e.,
pravāhataḥ nityattwaṃ). It need not necessarily exist for all time. A
child born of unlucky parents which dies after a time cannot be
deemed as ASAT (the non–existent). The child was a reality; its
birth was a reality and its death is also real. It is in this sense the
Universe is also REAL.
3. BHINNĀḤ JĪVAGAṆAḤ –
The souls i.e., Jīvas are different from the Supreme Lord Śrī Viṣṇu
and the matter and from one another i.e., Śrī Viṣṇu is absolutely
different from the world of Jīvas and Jadās. The five substantial
diffences are eternal. So there is a gulf of diffence between JĪVA
and PARAMĀTMA. While the soul is dependent and atomic in size,
the Lord Śrī Viṣṇu is independent and is not confined to any shape
or size. The Soul, in Samsāra (the worldly life) is bound by Avidyā,
sorrow and fear; the Lord Śrī Viṣṇu has no trace of any defect. Even
124 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
in MUKTI (Salvation) when certain qualities similar to those of the
Lord Śrī Viṣṇu are revealed in the Soul (Jīva), they are qualitatively
and quantitatively far lower than those of the Lord Śrī Viṣṇu. Among
the souls themselves, there is an instrinsic difference in each, which
maintains everyone‘s individuality even in Mukti. Infact there is a
Five–Fold difference which is real and eternal between,
(1) Śrī Viṣṇu and the Soul i.e., Jiva,
(2) Soul and Soul,
(3) Soul and Matter i.e., insentient principle,
(4) Matter and Matter,
(5) Lord Śrī Viṣṇu and matter.
The difference in every object constitutes its very ’Swarūpa’. So
between the Lord Śrī Viṣṇu, Soul and Matter there is five–fold
difference; which is real and eternal.
4. HARERANUCARĀḤ –
All jīvas, consciously or unconsciously, are subjects to Lord Śrī Viṣṇu,
i.e., Śrī Hari. The soul i.e., jīva falls under the category of
DEPENDENT–TATWA. He is entirely dependent on the Lord Śrī Viṣṇu
for his being, knowing and action. This does not mean that he has
no capcity of thinking, judging and acting on his own account. The
Lord Śrī Viṣṇu has given him the faculty of thinking and judging
what is good or bad for him and a will to act according to his wish.
If this (Parādhīnakartṛtwa) position is not acceded to, all the
mandates of ‘Do’s‘ and ‘Don’ts’ in the Śhastras would have no
meaning. But the faculty of the soul is also controlled by Lord Śrī
Viṣṇu with reference to the past Karmas and the nature i.e.,
SWABHĀVA of the soul. In the state of MUKTI also, the soul remains
dependent on the Lord Śrī Viṣṇu. Infact in MUKTI alone he fully
realises how much he is in the complete governance of the Lord Śrī
Viṣṇu. In that Mukti state, the relationship between the Lord Śrī
ÎÅàÊÜá«ÜÌÍÝÓÜ÷¨Ü ±ÜÅÊæáà¿áWÜÙÜá 125
Viṣṇu and the soul is that of a benevolent Master and a willing
devoted Servant. So the souls are dependent on the Lord Śrī Viṣṇu
and are His willing servants.
5. NĪCHOCCHABHĀVAṂ GATĀḤ –
There are various gradations among the souls i.e., Jīvas. The
COSMOS consists of infinite varieties of souls and things. Their
capacities are divergent and their functions are unlike i.e, the
individual souls are infinitely graded as superior and inferior and are
dependent on Lord Śrī Viṣṇu. The souls are innumerable in number
and are different from one another. This difference is real and
eternal and continues in the state of Mukti (i.e, State of liberation
from all the worldly attachments) also. In Samsāra the difference
between one individual and the other is obvious. The theory of
Karma, which is a common ground for all VEDĀNTINS, says that the
inequalities in the equipment and endowment of the individuals are
due to the inequalities in the past Karma of the individuals. But this
past KARMA again was acquired because of the tendencies and
actions resulting from the equipment and endowment possesed still
earlier by the individuals. This theory however does not say in clear
terms what was the cause for the inequalities at the very outset.
The answer is to be found in the instrinsic distinctive nature of each
soul itself, i.e., Swarūpa. This is the factor that distinguishes one
soul from the other and is responsible for the gradation of bliss of
the souls in MUKTI. The souls are broadly classified in three
categories 1. Sātwika, 2.Rājasa and 3.Tāmasa. The first category
i.e, Sātwika alone can attain MUKTI. And hence the souls in their
instrinsic nature are different from one another; there is a gradation
among them in the state of MUKTI too.
126 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
6. MUKTIRNAIJASUKHĀNUBHŪTIḤ –
Salvation consists in the realisation of bliss, which constitutes the
very essence of the individual self i.e., the liberation is SELF–
REALISATION consisting in the enjoyment of such bliss as remained
latent in the soul. MUKTI is the highest PURUSHĀRTHA .i.e.,
desirable objective of the Soul. The real nature of the soul is his
existence in his pure state of consciousness and bliss. This is not
realised by him in SAMSĀRA, when he is enveloped in AVIDYĀ,
SORROW and FEAR. AVIDYĀ, KĀMA and KARMA are his empirical
bondages. When these extraneous associations are got rid of
through SĀDHANA, the soul gets complete unfoldment of its true
nature of bliss and consciousness. In that state of MUKTI his false
sense of separateness and independence from the Lord Śrī Viṣṇu is
shred and he realises how closely he is related to the Lord Śrī Viṣṇu.
The whole Universe of plurality i.e, which continues to exist, will
then be viewed by him in its correct perceptive. And so MUKTI is
the two fold realisation of one’s own innate blissful nature and the
relationship with the Lord Śrī Viṣṇu.
7. AMALĀ BHAKTISCHA TATSĀDHANAṂ –
Singular, pure, sublime and unalloyed DEVOTION to the supreme
Lord, Śrī Viṣṇu, is the radical–means to secure salvation. MUKTI is
attained only through sublime BHAKTI i.e., devotion towards the
Lord Śrī Viṣṇu. In Śrī Madhwa Siddhānta, there is no place for
MŪḌABHAKTI (Blind Bhakti), i.e., Bhakti without Jnāna as an
instrument of liberation. Infact BHAKTI and JNĀNA go hand in hand.
BHAKTI has been defined as continuous unending flow of love
towards Lord Śrī Viṣṇu, mingled with a deep knowledge and
conviction of Lord Śrī Viṣṇu, being the the abode of endless and
defectless auspicious attributes, a love exceeding many folds the
love for one’s own self and one’s earthly belongings, a love that
ÎÅàÊÜá«ÜÌÍÝÓÜ÷¨Ü ±ÜÅÊæáà¿áWÜÙÜá 127
remains undaunted in the face of a thousand opposing forces trying
to subdue it. Such sublime love towards the Almighty Śrī Viṣṇu, is
capable of invoking HIS Grace which is ultimately responsible for
the Liberation of the Soul. Hence the State of MUKTI is attained
through unalloyed BHAKTI.
8. HYAKṢĀDITRITAYAṂ PRAMĀṆAṂ –
Sense – perception, Inference and Verbal–testimony i.e., the HOLY
VEDIC SCRIPTURES are three authoritative sources of
correctknowledge. A pramāṇa is defined as that, which comprehends
an object of knowledge as it is; i.e., truely and accurately. It is both,
knowledge and also means of Knowledge. All knowledge comes to
us through three channels viz, PERCEPTION (PRATYAKṢA);
INFERENCE (ANUMĀNA) and VEDIC TESTIMONY (ĀGAMA).
Perception through the five sense–organs is called PRATYAKṢA. The
contact of the sense–organs with their respective objects of
perception should be flawless if the knowledge produced should be
valid. Defectless reasoning is called INFERENCE. It is a means of
producing knowledge of object i.e., separated from the perceiver in
time and space, with which it is invariably connected or with which
it is concomitant. ĀGAMA is defect less–verbal–composition. The
HOLY VEDĀS being APOURUṢEYA are PRAMĀṆA of a very high
order. And so the instruments of knowledge are perception,
inference and Vedic–testimony.
128 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
follows that the knowledge of Lord Śrī Viṣṇu, can be acquired only
from the ĀGAMAS. No doubt, there are certain statements in the
HOLY VEDAS, which give an impression that the Lord Śrī Viṣṇu is
beyond the reach of verbal testimony and even of the mind. If the
knowledge of Lord Śrī Viṣṇu,, cannot be acquired through the HOLY
VEDAS, a study of the same i.e, the HOLY VEDAS, would not have
been undertaken by human being since generations. These
statements only mean that Lord Śrī Viṣṇu,, being infinite with
infinite attributes cannot be fully comprehended by words or by the
human mind. All the four HOLY VEDAS, in all their parts, speak
mainly of the Lord, Śrī Viṣṇu. It may not therefore be correct to
classify the HOLY VEDA into KARMA–KANḌA and JNĀNA–KANḌA as
though the former i.e. KARMA–KANḌA, does not produce the
knowledge of Lord Śrī Viṣṇu. So Lord Śrī Viṣṇu, is known only
through the HOLY VEDAS.
*****

9. AKHILĀMNĀYAIKAVEDYO HARIḤ –

Every HOLY VEDA proclaims the Supremacy of Lord Śrī Viṣṇu,; i.e,
Śrī Viṣṇu is knowable in entirety of the HOLY VEDAS and by the
HOLY VEDAS only. Lord Śrī Viṣṇu being infinite and APRAKṚTIC is
not available to PRATYAKṢA; nor can He be known by mere
inference not supported by the VEDIC TESTIMONY. It therefore
 129
अैतवादखडनम ्
Harken to Sri Parthasarathi Mishra (1010-1080 A.D.), the doyen of Jaimineeya
Purvamimamsa Scholarship, the world famous learned author of शादीिपका
(Nirnayasagar Press, Bombay 1925 Ed) who puts forth his thoughts as follows
- (Sri Parthasarathi Mishra, refutes the अैतवाद as follows - शादीिपका तक पादः
प ३९,४०,४१) -
*ान सिवककिनयमडनं च *
् ु सिवककमेव सव ानं न िनिवककं नाम िकिदीित
के िचत त
मे । त ु तीितिवं - तीमो िह वयमसिपातानरमिविव-
सामािवशेषिवभागं सु धवम ु ागोचरमालोचनानम ्। तदभावे त ु
िवक एव न जायेत । िवकतया िह पूवानभु वं जाितिवशेष ं सािवशेष ं
ु 
चान ृ तेन परु ःितं व ु िवकियतम ् । न चाथम वत-
रणमाकिकमेवोते । तादि िनिवककमिप ानम ् ।
् न सवित ॥
*अैतमतेन िनिवकक सािवषयम*
त सािवषयिमित के िचत ् । भेद िवकवेादगृहीते च
भेद े िवशेषाणामहणात । िकेतरेतराभावो भेदो न चासौ ेण हीत ं ु
शते नतराम ् अिवकके न । अत “नहे नानाि िकन”े -
ािदिनषेधानां ािदिवरोधाभावात ् “एकमेवाितीयम”् इािद
िु तिभरितीयं  िसम ् ॥
्
*अैतमतखडनम*
तिददमितसाहसम ् - िकं भवतो नीलपीतयोिमधरु योः
ु ःखयोािवलणा बिु ः । येव ं नाोरं वम ् ।
शीतोयोः सख
न च सपे सिवकेन िवशेषहणिमित वाम ् , अिवकेन
िवकािप िवलणोसवात ् ॥ यावयिमदमा-
130 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
ििमेव ं िवकेन ैव भेदो हीतो नािवकेन त हणं
सवतीित । न ूमो भेद हणं िक ु िभानाम ् । तेषामिप न
िभतया िक ु पेण - यदािं नीलं पीतं वा त ृ त इित
ूमः। न िह नीलं पीतं वा भेदः, तयोिह धम भेदः, तदहेऽिप धिमणां
हणं नानपु पम ्॥
यिद च सां ेण गृते न नीलं पीतं वा ततो िवकेनापी-
दमाििमित कथं भेदो गृते । निह सदेव सतो िभिमित सवित।
्
ु ानां पृिथािदाणां च ेण हणात पापलापः
ताीलािदगण
िव एव ॥
यिद त ु पृिथािदपं नापुमहे तम त ु भेदमेविे त ूयात, ्
तदशम, ् नीलपीतयोिरतरेतराभाव ानपु लििसा-
पवासवात ् । ाभावोऽिप िह वदेव माणारेो
बलीयान, ् इतरथा शशे चत
ु ाािषािणमनमु ीयेत, अतो भेदापलापो
यिद ितरेतरायतया इतरेतराभावहणानवृरे िवामा-
ु ते, तदिप - यिद िभतया ितयोिगनमायं च गृहीा
िनिमं तिद
तत इतरेतराभावो गृते ततः ात, ् नीलपीतयोितरेतराभावा-
नादरेण पेण गृहीतयोः पािदतरेतराभावहणे िकिमतरेतरा-
यम॥्
यिद त ु िमपूयते न पृिथादयेषां च िमथो भेदः तदिप
िवम ् । सायाः ात ् । सिप िवरोधे तपमदन
वतमानाधेन ैवागमोऽैतमवगमयतीित चेत, ् न । वृसवात ् ।
ं िह िनरपे ं शीं जायमानं िवागिमकान पदपदाथ-
सिपेायोयायालोचनसापेतया िवलितवृःे वृिमेव
िनणि॥
A¨æÌ $çñÜÊݨÜSívÜ®ÜÊÜå… 131 132 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…

*अैतमतेन पूवप ः*

िकाशमेव  ु ्। ब
ु ा पासं बोम ु मान े िह िु तरिप
पागतादसती बोा ात ्। कथं च  ु ते ।
ु वै तु रे सं ब “ातम ।् आैवक ै ो जगदादावासीत, ् स एव ेया ोमािद-
असेन िह तीयमाना न माणं ात ् । माणे विते सया पपेण पिरणमित बीजिमव वृपेण, िचदेकरसं  कथं जडपेण
तीयमानायाः तु ने  िमां शं वुम । न ेकवै वनु ो पिरणमतीित चेत, ् न परमाथत ः पिरणामं ूमः। िकपिरणतमेव
ु पदेव समसं च समिु  बों ु शम, ् अतरोपमदन
यग पिरणतवदेकमेव सदनक े धा मख ु िमवादशािदिवावशािवतमानमाै-
तर ु ावारोहित । तत िु तरीित चेत, ् न पाभावः वाानं िचूपं जडपिमवाितीयं सितीयिमव पयित। सेयमिवो-
सवित। तु रे िप पात ् । नाि चेिु तः, माणाभावादेव न पादाना पवहदािदपसृिः। तथा च “सव खिदं ”,
पापलापः सवित ॥ “आैवदे ं सव नेह नानाि िकन” इादयो बहवोऽैतवादाः। तथा
“इो मायािभः पु प ईयते” इित भेदावगते  मेव मायािनबनं
नन ु यंकाशं  िकमाेन माणेन । भवत ु  यंकाशं
दिशतम ् । तथा “लोकां परायऽानो लोकान ् िवदे”ािदना-
पाभाव िकमायातम, ् स िह माणमपेत एव ॥
नादशन े िना “मृोः स मृमु ाोित य इह नानेव पयती”ित च
कथं चािवमान प ितभासः । अिवयेित चेत, ् क नानादशनिना सविमदमितीयमेव  पारमािथक  ं भेदिािवो-
पनु िरयमिवा? जीवानािमित चेत, ् न, तेषामभावात ।् भावे वा ैतसः। े ते मथ कटयतीित॥
पादान
िण त ु िवश ु िवानाके िनरवकाशैवािवा ।िवाकमिप ्
*उाैतमतखडनम*
ािवाशबलिमव ाावगत इित चेत, ् केय ं ािः, यिद न िकिमदानीयमसेवायं पः। ओिमित चेत ् न, िवरोधात ् ।
किचूम ्। जीवानािमित चेत, ् न, तदभावात ्। यिद णः, ना तथा च ं पसावाहकं तथों सू े । न चागमेन
ािः सवती ु म ् । यिद च िवापेऽिवा ात ् बाधः सवित,  शीवृेन सवो बलीयात ् ।
के नासाविु ेत । ानािदिभिरित चेत, ् न, तेषामभावात, ् भावे त ु न च पौवापयायेन वृमेव मागमेन पाात इित वाम ्।
ैतापिः । िण त ु सहावानादिवाऽिवा न तेनोे ं ु सा आगम ेण वृििवरोधात ् । आगमवृिसमयेऽिप िह
शा । ततािनमसः । ताणः शंसाथराियेन भेदपमपु दशयन ् मागमवृिमेव िनणि । यथा ख-ु
पासमपु चरिरौपिनषदैवाद ै दनस ु ािरिभेितहासपरु ाण
ै ाानां मपु ममाण एव घटो दडेनाहमानो नो ं ु भवित तथाऽऽगमोऽ-
वातायमजानानां ायािभयोगशूानां लापोयमैतवाद िप । िक पाभावं ितयतावयमागमोिप पागतादसूपतया
इपु  े णीयः ॥” ेतः । कथं चागमेन ैवागमाभावः तीयेत, असूपतया िह
तीयमानो न किचदथ  माणं ात, ् ामाये वा नासम ् ॥
And again, harken to Sri Parthasarathi mishra, the doyen of
Indian philosophical scholarship, who says as follows – शादीिपका कित ् पनु राह नासं प ूमः । ािदमाणतः
(पािण ११०,१११,११२) िसात।् नािप परमाथत ः सम ् आाानने बामानात ् ।
A¨æÌ $çñÜÊݨÜSívÜ®ÜÊÜå… 133
तात ् सदसामिनवाोऽयं प इित ॥ तिददमसारम ् ।
सतोऽमेवासम, ् तिद पः स भवित मसेवायम, ्
असाभावे वा सापिः, सदसयोरेकिनषेधेतरिविधनारीय-
कात ् । न च िवधायरिहते िवधारं सवित, अथािप य
कदािचतीयते तदसत, ् यथा शशिवषाणम, ् यतीतं न कदािचाते
तत ् यथातम, ् प ु तीयमानाामाना
भावाभावाामिनवा इित मतम ् । तदनपु पम, ् लोकिवरोधात ् । यि
तीतं बाते मृगतोयरस ु पािद तदसदेविे त िह लौिककी िसिः । न
िह शशिवषाणादीनां मृगतोयादीनां च कििशेषो लोके , सोऽयं पोिप
बाते चेत ् असेविे त नािनवाम ् । अथािप लोकिसिमना
बु ािदविरभाषापेणािनवा इ ु ते, तथाय ु म ् — प
बााभावात, ् न तावंसारावायामागमेन बाधः सवती ु म ्।
म ु  त ु बाधकानं नाशनीयमेव लीनसवकरणात, ् करणाभावे च
ानासवात ् । न चायमाण पाभावः शते ेतम ु ्। न
च तामवायां सवित रणम ् सवस ं ाराणामिु ात, ्
ता बाधसवः ॥
यािवाकृ तोऽयं प इित का पनु िरयमिवा िकं ािानम?्
िकं वा ािानकारणभूत ं वरम ् ? यिद ािः सा क? न
ण िवापात ् । निह भारे ितिमरावकाशः
सवित । न च जीवानाम ् । तेषां ाितरेकेणाभावात ् ाभावादेव
च तारणभूत ं वरमनपु पमेव । ाितरेकेण ािानं
तारणं चापु गतामैतहािनः ॥
तिं कृ ता च णो िवा, निह कारणारमि । ाभािवकीित
चेत ् कथं िवाभावमिवाभावं ात ् । ाभािवके चााः के न
िवनाशः ात ् । ाभािवके चााः के न िवनाशः ात ् । आगिमकं
ानािद तं वा पानं ािवां नाशयतीित चेत, ् न, नागमो
वा ानादयो वा तं वा ानं िनानाकाितिरमि
134 ÎÅàÊÝ©ÃÝgWÜáÃÜáÊÜí¨Ü®ÜÊÜå…
यदिवां नाशयेत ् । तरमाायावादााहायािनकवादः । य
ु ािदवा च सानभेदने
नीलपीतािदवैिचं कायकारणभावो बम
समत े । िनमेकरसं िनपमाानमपु ये षु ां त ु समलोक-
वेदवहारोििरेव ात ् ॥
यदाः - अानजः पो ानने िवनायते मृगतोयवत ्
पवेित - तदय ु म ् । यिद कुलालािदापारानीयेनाानने
घटवः पो मस ु लानीयेन ानने नायते, तथािप नासं
प ात, ् उििवनाशयोगादिनतामां ाााभावः ॥
के न च ानने नाशः, नाानेन, िवरोधाभावात ् । िनपा-
ानने िे त चेत, ् न, ताानांशािवरोधात ् । िनपानं
िवनाशकिमित पािरशेादापम ् - पाभाव िनपं, न च
िवमान े पे तदभावानम ु मु हित । ानने 
ु ेन पो
नाशियतः ाक ् च ानात ् सूप एव पिूपेऽविते कथं
तदभाविवषय ानोिः । त ानोौ सां प नाशः,
तिनाशे च सित तदभाविवषयानोििरतीतरेतरायम ्॥
एतेन मृगतृिकाजल ानिवनायं ूढम ् । न िह तलं
सत ् पाायते ागिप िह त न ैव जलम, ् अजलमेव िह रिमत-
मूषरं ाा जलानाऽवगतं पााधके न यथावितपमवगत
इलमनने बालजितेन ॥ इैतमतिनरासः॥
*अधजरतीयाैतने पूवप ः*
के िचौपिनषदाः परमाथत एवाा पपेण ेया
पिरणमतीित मे, तथा च “सदेव सोेदम आासीदेकमेवाितीयम”,्
“तदैत बां जायेय” इेकवै सापतया ागवितानो-
ऽनक े ोमािदभेदिभपपेण बीजेव वृपेण पिरणामो दिशतः,
“ताा एतादान अाकाशः सूतः” इौपिनषदां वादाः
परु ाणवादाािथ शतशो ये । “पु ष एवेदं सवम”् “नहे
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नानाि िकन” इािद त ु धिमभदे ाभावािभायम, ् तथ ैको वृः
ादेशमाा नानाशाखोऽवितो रनै ानावृा इित गते,
तेिदनाे तेः कथयि “नम े े नानावृाः िकेक एवायं वृो
नानाशाखोऽवितः” इित, तथा नामपपं नानापं पयतां,
मूलकारणक ै ानोऽयं नानापः पिरणाम इेवमजानतां
तकथनाथा एवंिवधा वादाः । सवमक े वै िवारो न िकिद
नानाीित ॥
ये च पनु रसवादाः पिवषया अिवावादा ािवादा
मायावादा ते सव पािनादौपचािरकाः । यथा मृगतोय-
रस ु प  पादयः िकिालमािवभूय पािलीये तथा
भेदपपो पिरणामोऽािवभवित िवलीयते चेािवभावितरोभाव-
धमकसाादसिपु चयत,े त चासे तिषय ानािप
िसौपचािरकं ािम ् । मायािनबनं च “इो मायािभः
पु प ईयते” इािदष ु य ु मपु चारेण वुम ् । “आैवक ै ः सः इित
च तवै िनाते, यथा “गोअा एव पशवोऽेपशवः” इित
तथेदं म ् ॥
कायमवाभेदने ाातमिप पेण ातं भवित । तथा पोािवभाव-
ितरोभावधमानवायी तारणं चाा सूपः सवानयु ायी नापायधमा ।
तिन ् िवाते सव तदाकमिवातमिप ासपेण समासेन ातं
भवतीेतद िववितिमित, तादेकवै ानः पिरणामोऽयं भेदपो
नसेव । असे िह कथं सिानेन िवातः ाशिवषाणवत ् ।
निह मृिडे िवाते सित शशिवषाणं िवातं भवित तथा पोऽिप
ात, ् तत ु तु हािनरेव ात ् एकोााःकरणोपािधभेदािो
जीव इ ु ते जीवभेदा बमिु वापु पेित ॥
तिददमय ु म ् । िचूपानो जडपपिरणामासवात ् । एके
चानः सवशरीरेष ु ितसानं ात ् - देवदोऽहं यदोऽहमेविे त,
यथा देवदशरीरे मे सख ु ,ं यदशरीरे मे ःखिमित, पादे मे सख ु ं
िशरिस मे वेदनिे तवत ् सवसख ु ःखोपलि ात ् । अःकरण-
भेदावेित चेत, ् न । अचेतनात ।् नःकरणं सख ु ःखे अनभु वित
अचेतनात, ् अाा नभु िवता स च सवक ै इित कः ितसानं
वारयेत, ् तािददमिप नातीव स ु रिमित ॥ इापिरणामवादिनरासः॥
Here the learned scholar of outstanding merit, and one of the

येविं वधान ् वादान ् यथातु ाथान ् गृाित स परेपश ु वादं most venerable, Sri Ananthakrishna Shastry explains in his

“आिदो यूपः” इािद च यथातु ं गृीयात ् । अथ त माणार- foreword to शादीिपका as follows –

िवरोधः सोऽािप समानः । अथाथव ादात ् त न यथातु ाथ हणं, “न कदािचदनीशं जगद ्” इित मीमांसकसवपिररणाथ कृ तम ्
तदिप समानम ्। पासं वैरायजननाथम , ् अान परमाथ  ं ”अैतमतखडनम”् सवावबोधं मनोरकं चतै षे ां पूवरमीमांसयो-
मम ु ु ण ु ाहजननाथम ् । िवं चतै ृिडिवकारादशनात ् ।
ू ाम रिनतरसाधारणं पािडमिभयन ् िमोपनाममिप यथाथय ित ।
तत यथा कारणभूतमृिडानने मृयो िवकारः सव िवातो भवित अयावरीरभािवाणनािदिलं सख ् तै ं च देहाितिरासावे
ु ादीन च
शरावािदिवकारो िह वाचारणं नामधेयमां मृिके ेव सम, ् एवं माणयो हीमे (ीपाथस  ारिथिमाः) समेवतै द ् यदधमणान ्
पोिप सिानने िवातो भवित िवकारो िह वाचारणं नामधेयमां सवारीकरीित”- इित ॥
सिदेव सम इ ्  ्
ु े ायत एतत यथाऽिवभा वितरोभावधमा नानािवधो &&&&&&
िवकारः शरावािदः पो मृिका च सवानपाियनी तेषां कारणं ्
ु शम ॥
 म॥
॥ ीमेशापण
कायकारणयोावामाभेदात ् पभेदाभावात ् कारणानने तव