Shiva Stuti by Vyasa Tirtharu

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Madhwa & Aitareyayopanishad.

Madhwa Thought.

Sreemadacharya gave utmost importance to commenting on Aitareya a part of Mahairaeyopanishat & his Bhasya is lagest in volume among  his Bhashyas. In fact while teaching Aitareya he is believed to have disappeard among heavenly flowrs  by Gods showerd on him at Anateshvara Temple, where he wa teaching his diciples.
.
It starts fron Atmaa vaaare drashtavya: shrotavya: nidhidhyasitavya: Acharya takes special attention to Elucidate Vshnu Sarvottamatva here. He has literally interpreted the text unlke his style ofother commentaries.
It was presumed that  it was Acharya's own concoction. But when Ms of Shankara & Anandagiri were found it was doubly convinced the pains taken by Acharya to interporet the whole Upanishad is meaningful.
Etam hyeva mahatyukthe meemaamsante, This Uktha is identified with Brahman, Vishnu. Utthaapnaadukha naamaa sa eva prithiveesthita: - This 5 fold Uktha ( hymn) is explained  as 5 forms of Vishnu.  Vishnu, Narayana, SamkarshaNa, & Pradymna, Aniruddha
 Na kaaro balam SHa kaara: praaNa atmaa
Yevam RiShishabdena cha
vyavahriyamaaNaani naamaani VishNoREva |
Names of Rishis ultimately mean only Vishnu- Naamaanisarvaani Vchtya dheerO ( Bhaallaveya Shruti) Taittireeya Brahmana: Yamidramaahu: ....
He show us the way to Sarva shabda samanvaya. All words mean Brahman,  Vishnu in the Ultimate Sense. THe whole iof the Upanishad is nothing but extension of this thought;

सर्वैश्च वैदिकपदैरपि लोकशब्दै: मेधादि वारिधितलादि रवैस्च सर्वै: ।
एकोभिधेयपरिपूर्णगुण; प्रियोलं नारयणो मम सदैव स तुष्टिमेतु ॥

He concudes this Upanishad with this: Names of Gods, Rishis, even the roaring of ocean, thunder of cloud, noise of falling trees, Voice the Majesty of Vishnu.
the texts like Chakshurmitrsya Varunasyaagne: ... or   soorya aatmaa
jagatatshtuShashascha, show clearly that Vihnu, the inner rler is the Guiding principle of the Universe & shows  no Identitybetween Jeeva & Brahman.  whatsoever. There is highest Mysticism in this Upanishad, only understood by those who believe Aham -  Asu, the vitalforce in us, Aheya, unblemished & Atmaa= Brahman, the inner ruler. 

Madhva's Thought.

Sri    Madhvacharya gave utmost importance to commenting on Aitareya Upanishad,  a part of Mahaitaraeyopanisha,  his Bhashya is largest in volume among  his other Bhashyas. In fact , while teaching Aitareya he is believed to have disappeared amidst  heavenly flowers  showered  by Gods s on him at Anantheshvara Temple, Udupi, where he was teaching his disciples.

It begins: 
Atmaa vaaare drashtavya: shrotavya: nidhidhyasitavyah

 Acharya takes special attention to elucidate Vshnu Sarvottamatva here. He has literally interpreted the text unlike his style of other commentaries.
It was presumed  by some scholars, that  it was Acharya's own concoction. But when Ms of Shankara and  Anandagiri were found it was doubly convinced the pains taken by Acharya to interpret the whole Upanishad is meaningful.
Etam hyeva mahatyukthe meemaamsante, This Uktha is identified with Brahman, Vishnu. Utthaapnaadukha naamaa sa eva prithiveesthita: - This 5 fold Uktha ( hymn) is explained  as 5 forms of Vishnu.  Vishnu, Narayana, SamkarshaNa, & Pradymna, Aniruddha
 Na kaaro balam sha kaarah praaNa atmaa
Yevam RiShishabdena cha
vyavahriyamaaNaani naamaani VishNoREva |
Names of Rishis ultimately mean only Vishnu- Naamaanisarvaani Vchtya dheerO
 ( Bhaallaveya Shruti) Taittireeya Brahmana: Yamidramaahu: ....
He shows us the way to Sarva shabda samanvaya. All words ultimately mean Brahman, the whole idea of the Upanishad is nothing but extension of this thought;

सर्वैश्च वैदिकपदैरपि लोकशब्दै: मेधादि वारिधितलादि रवैस्च सर्वै: ।
एकोभिधेयपरिपूर्णगुण; प्रियोलं नारयणो मम सदैव स तुष्टिमेतु ॥

He concludes this Upanishad with this: Names of Gods, Rishis, even the roaring of ocean, thunder of cloud, noise of falling trees, Voice the Majesty of Vishnu.
the texts like Chakshurmitrsya Varunasyaagne: ... or   soorya aatmaa

jagatatshtuShashascha, show clearly that Vihnu, the inner rler is the Guiding principle of the Universe & shows  no Identity between Jeeva and Brahman.  whatsoever. There is highest Mysticism in this Upanishad, only understood by those who believe Aham -  Asu, the vital force in us, Aheya, unblemished and ; Atmaa= Brahman, the inner ruler. 

Jada Bharatopakhyanam - Bhagavatam.

Jada Bharata Upakhyanam

 

Bharata was the son of Vrishabha Deva,  an avatar of Sri Hari, in this Manvantara. . He was a great Jnani from childhood. he ruled his province well, passed away peacefully after donating all his wealth to the needy. While on his death bed, he remembered a young deer, whom he had rescued from a forest while he was on hunting spree, some time ago. The deer had lost its mother, and Bharata brought it to the Palace, took care of this innocent creature. He eventually died and after death, he took birth as a deer. Since he was a Jnani of highest order,  had the memories of his previous life.

As a deer, Bharata was roaming in the forest amidst the places where great Yogis & Rishis had their Ashramas, regularly heard their discourses and felt happy. One day he as a  deer,  died on the  banks of river Ganga. 

In his next Birth, he was born as son of a brahmana.  named again as Bharata. This time, he did not   show his wisdom,  and behaved like a foolish boy. People made fun of him, street boys pelted stones at him, some even   spit on him, which he never bothered. He lived in Sidhu desha, where he was born and started roaming wherever he liked. People  called him Jada Bharata. No one had time or interest to identify his depth of Spiritual knowledge looking at   his  external appearance. 

One day   it so happened that the King  of Sindhu Province, Rahugana,  was being carried  in a raoyal  Palanqin by four men. He saw Bharata, sitting idle in front of a house. The King's men pulled him, asked him to carry the King's carrier. As he was well built they felt happy that  they got a strong young man as servant.  Bharata joined others and carried the king’s palanquin with them. After some time, the palanqin lost its balance. The King was about to fall. As the carrier tilted.

The angry king  shouted at Bharata: 'Oh! I made a mistake in asking  an idiot like you to carry me, you eat and  sleep well, strong though old, why not you carry me properly?' Bharata heard all his abuses for a while and then spoke to the King:

Tvayoditam vyaktamavipralabdham – You are speaking nonsense.

Bhartuh sa me syat yadi Veera bhaarah - If I carry you, then the question of me feeling heavy arises. I am not carrying you.

Ganturyadi syat adhigamyamadhvaa-  If I wanted to go, then the question,   where to go arises. I am neither carrying you nor walking on my own, my limbs are taking me ahead on this   way. Neither I am well built nor skinny. Who are you speaking Sir? 

Ayam Jano naama chalan Prithivyaam - 

yah Parthivah paarthiva kasya hetoh ? 

tasyaapi changhryoradhigulpha janghaa

janooru madhyorashirondharaamsaah ||

- “You are telling me that you are the King, King for  whom? You  think you sit, and  I carry you, which is not true. My legs are supporting me, Above that, there are many organs which balance me like Stomach, waist, hips... shoulders, and palanqin above all this. I am not in fact carrying you at all!  Don’t speak like a fool, you are supposed to be a wise king. You think that I am the King of Souveera Desha.Is it true? It is a designation - Roodha Nama. It might go away any time from you. Rajasmi Sindhushviti Durmadhandhah - You feel that I am the King and hence   you are made blind with   your arrogance.”

The King now realised his mistake. He got down the carrier and  bowed to Bharata, and sought wisdom from him. He said: Forget that you are the King. The Supreme King is Him, Sri Hari, think of him. Today you rule, you might be killed any time in a war with an enemy, your son or enemy succedes you. This goes on and  on... Where is your Kingship? Instead think of Him, and surrender to Him for good. When you were in your mother's womb, were you a King then? After your death, does anyone calls you by that designation? Bharata enlightened the king by teaching him real Bhagavata dharma, the royal path for a meaningful life. King Rahoogana, realised  his mistakes and lived a better life thereof .

The KIng realised hismistake. He gotdown the carrier & bowed to BHarata, and sought wisdom from him. He sad: Forget that you are the KIng. . THe Supreme King is HIm, Sri Hari, think of him. Today you rule, you might br killed, your son or enemy sucedes you. THis goes on & on... Where is your Kingship? Instead think of Him, and surrender to Him forgood. You were in your mother's womb, were you KIng then? After your death, any one calls you by that designation?

King Rahoogana, . realised all his mistakes and lived a better life. 

Hari - Vayustuti of Trivikrama Panditacharya

Sri Harivayu Stuti of Trivikrama PanDitacharya  is  a daily  Stotra, recited by us after Upanayanam. It is composed by Trivikramacharya, in praise of Guru  Sri Madhvacharya, in 40 Shragdhara verses. It was a thanks giving offer by him to a Guru who brought him on the path  of Realism from that of Mayavada – of Illusion, of which he was a master, earlier.

One anecdote related to this Stotra is lke this.Panditacharya saw his Guru Madhva performing Pooja, behind a screne, as it was his way of Upasana & Naivedya, each day.  He peeped inside with curiosity. He saw to his surprise, Acharya doing pooja inn3 Roopas of Hanuma, Bhima & Madhwa to 3 forms of the Lord- Rama, Krishna & Vedavyasa respectively. He was awe-stuck and these 40 verses in Sragdhara ( Garland) came out from his heart soaked in Bhakti to this Jeevottama Vayudeva. He was waiting for an opportunity to show this Manuscript  to Acharya.

Acharya saw this & blessed him, smiled and composed a Preface to this as he felt it was incomplete without Hari Stuti. He composed a Shloka : Pantvasmaan Puruhootavairi….. and touched the manuscript in complete blessing.

There are only 40+1 Shlokas in the original Ms of Harivayu Stuti. Later a shloka composed by Madhva was added , ‘ Lakshmeekanta samanatato….. Which forms a part of Harivayustuti now. Earlier,  Nakha Stutiis  counted as one among Sarvamoola Texts. Another point to be noted is as per Udupi version the Shloka Pantvasman… ends with bhooribhaagai: , instead of Nakivrundai: as we have learnt. Both words mean same,

Hereafter 2 Shlokas of Sri Harivayu Stuti will be posted here. I seek the blessings of my Guru, Paramaguru & Acharya for this small attempt by me, a small fry in Tatva Vada.

1.

ಶ್ರೀಮದಾಚಾರ್ಯರು ಮೊದಲ ಶ್ಲೋಕದಲ್ಲಿ ನರಸಿಂಹ ದೇವರನ್ನು ಹೀಗೆ ಸ್ತುತಿಸಿದ್ದಾರೆ: ಇಂದ್ರಶತೃಗಳಾದ ಮದಿಸಿದ ಆನೆಗಳಂತಿರುವ ಅಸುರರನ್ನು ಸೀಳುವುದರಲ್ಲಿಪಳಗಿದ ಸಿಂಹದ ಉಗುರುಗಳಂತೆ ನರಸಿಂಹನ ಉಗುರುಗಳು ಚೂಪಾಗಿದ್ದು, ಅವು ನಮ್ಮನ್ನು ಕಾಪಾಡಲಿ.

2.೨. ಹೇ ಲಕ್ಷ್ಮೀಪತೇ! ನಾನು ನಿನಗೆ ಸಮಾನವಾದ ಬೇರೆ ಉತ್ತಮ ವಸ್ತುವನ್ನು ಕಾಣಲು ಸಾಧ್ಯವಿಲ್ಲ.( ಪುರುಷೋತ್ತಮ ನೀನು) ಇದು ಯಾವ ಶಸ್ತ್ರದಲ್ಲೊ ಕಾಣಸಿಗುವುದಿಲ್ಲ. ಆರು ರಸಗಳಿಗಿಂತ ಉತ್ತಮನಾದ ಎಂಟನೇ ರಸದಂತೆ ನಿನಗಿಂತ ಅಧಿಕರಿಲ್ಲ. ಬ್ರಹ್ಮಾದಿಗಳು ನಿನ್ನ ಎದಗಣ್ನಿನ ನೋಟದಿಂದಲೇ ( ಪ್ಭಲಯದಲ್ಲಿ) .ನಿನ್ನ ಸಮರಾಗಲಿ ಅಧಿಕರಾಗಲೀ ಯಾರೂ ಇಲ್ಲವೇ ಇಲ್ಲ. ( ರಸ ಎಂದರೆ ಉಪನಿಶತ್ತುಗಾಲಲ್ಲಿ ವಿಭೂತಿ ರೂಪ. ಆರನೆಯವರು ಬ್ರಹ್ಮ, ಏಳನೆಯವರು ಮಹಾಲಕ್ಷ್ಮಿ ಎಂದು ಚಾಂದೋಗ್ಯೋಪನಿಶತ್ ತಿಳೀಸುತ್ತದೆ. ರುಚಿಗಳಲ್ಲಿ ಆರು. ಏಳು ಎಂಟು ಇಲ್ಲವೇ ಇಲ್ಲ. )

Sri Padmanabha Tirtharu

Sri Padmanabha Tirtharu- Aradhna Tribute

Sri Padmanabha Tirtharu has a special place among Madhwa Yatis of outer Udupi region, as first Disciple of Srimadacharya. He met Acharya Madhva,  probably in Godavari Region on his way back to Udupi after his  first tour from Udupi to Badari,. Shobhana Bhatta, was a Scholar which Madhwavijaya calls  him,  Vidvat Timingila: ' a great Scholar par excellence in Shastraic Learning.
When he met Acharya he was much older than him, debated with him for a fortnight & was silenced by Young Madhwa. He fell at his feet and requested to accept him as Diciple. Madhva gave him Sanyasa Deeksha, probably on the banks of Godavari or Udupi.
Except his name, not much is known about him. He is known to be a Karnataka. Those days, Karnataka had a large geographical area, from Godavari Belt down South. He was from Punatatamba or settled there. Paithan, as is called now , was famous for scholars of reputation. He was deeply impressed by Charisma, Debating style & a vast knowledge of Acharya.
Sri Padmanabha Bhattaraka as he was called with respect studied under Madhva, his new interpretation of Vedic lore, Gita & Brahma Sutra. He was commissioned by Acharya to compose Teeka on some of his works, but only a few are available in full or printed.
He is respected as first successor- Prathama Shishya of Acharya. Vedaantabdhi na yo jatu jahou vidvat timingila: - says Madhwavijaya. Sattarka Deepavali, Sannyayaratnavali, & Gita Bhashya Bhavadeepika are well known in his commentaries. His style is lucid & Poetical in nature with full praise for his Guru.


गुणगणनिलयं प्रणम्य कृष्णं जगदघहननं च वासवीसूनुम् ।

मुनिकुलतिलकं सुपूर्णबोधं गुरुमपि विवृणोमि गीतिका भाष्यम् ॥

Sri Jayatirtha had profusely thanked him for making Acharya's thoughts clearly. In his Nyayadeepika he says:

स पद्मनाभतीर्थार्य गोगणेषु दृषे मम ।

न तत्त्वमार्गगमनं व्ना यदुपजीवनम् ॥
-  I always view with respect the words of Sri Padmanabha Tirtha, without whom it is difficult to interpret Srimadacharya in the right perspective, we owe him a lot. Gitatataparyanirnaya Prakashika was published long back. It is high time his works need Publcation, a it has historical importance as Books from the First disciple of Acharya. All Mutts prefer to worship his Brindavan one after theother, but his Books are ignored. It is a pity, like so many other issues.
He has been quoted by all Madhva stalwarts.
His Aradhana is tomorrow at Nava Brindavanam, Anegondi.
1348- 1324, is determined as his Peethadhipatya time. He gave Peetha to Sri Narahari Tirta as his successor. His direct lineage is from Sri Lakshmidhara Tirtha who is first Yati of Sripadaraja Mutt at my home town Mulabagilu, Kolar District.

Kapila's Upadesham to Devahooti - Srimad Bhagavatam

Sri Hari manifests as Kapila DEva to Kardama & DEvahooti, as an answer to their prayers & Tapas. However, His stay with them is short lived. it is only Jnanavatara for Upadsha to the Mother, like Datta, Vedavyasa, Aitareya MahiDasa to name a few. This appears in Skandha III of BHagavata Mahapurana. There are two Kapilas in our Mythology. THe Lord as Kapila taught SEshvara SAnkhya & the other Nireeshvara Sankhya which gives no prominence for Brahman. 

she requests the Lord. 

तं त्वागताहं शरणं शरण्यं स्वभृत्य संसारतरो: कुठारं ।

जिज्नासया प्रकृते: पूरुषस्य नमामि सद्धर्मविदां वरिष्टं ॥ -

 श्रीमद्भागवतं, ३, ११. कपिल स्तुति:

I salute You, who is like an axe to the tree of Samsaara, and the all know er, and I surrender myself to you. I want to know the Knowledge of Sankhya( Prakruti &purusha) from You- Devahooti's prayer to Lord Kapila.

यादृशी मयि भक्तिस्स्यात् तादृश्यन्यत्र नैव चेत् ।

अनन्यभक्तिरुद्रेकात् सा ययैव तएत् स्रूतिं ।।

Kapila Deva tells Devahooti: The Uncommitted Bhakti one has in me, shall not be in other Gods. Tis is Ananya Bhakti. By such deep Love in Me, my devotee gets rid of this Samsara.

मदाश्रया: कथा: हृष्टा: शृण्वन्ति कथयन्ति च ।

तपन्ति विविधान् तापान् नैकात्म्य गत चेतस: ॥

Bhagavan Kapila Deva says: Those who always delve deep into my Kathas, believe me , as Supreme ( Sarvottama), and observe Tapas of various types are rally commendable Jeevas.

He also says: 

चेत: खल्वस्य बंधाय मुक्तये चात्मनो मतं । गुणेषु सक्तं बंधाय ह्यदद्युक्तं विमुक्तये ॥

- Mind is the binder for all our deeds. This bondage of relations comes from our Mind. It is the cause even for Liberation also.