shree madhva vijaya 7.16

मुनिमण्डलमध्यवर्तिनं ।
   त्रिजगन्मण्डलमण्डनायितम्‌ ॥
इह सत्यवती सुतं हरिं ।
   परिपूर्णप्रमतिः समैक्षत ॥ ७.१६ ॥

munimaNDalamadhyavartinaM |
   trijaganmaNDalamaNDanaayitam ||
iha satyavatee sutaM hariM |
   paripUrNapramatiH samaikShata || 7.16 ||

padachCheda (words separation): 
munimaNDala, madhyavartinaM, trijaganmaNDala, maNDanaayitam, iha, satyavatee, sutaM, hariM, paripUrNapramatiH, samaikShata

anvaya (natural order):
iha, paripUrNapramatiH, munimaNDala, madhyavartinaM, trijaganmaNDala, maNDanaayitam, satyavatee, sutaM, hariM, samaikShata

pratipadaartha (word by word meaning): 

• iha= here
• paripUrNapramatiH= the one with complete knowledge - acharya madhva
• munimaNDala= in the circle (gathering) of the sages
• madhyavartinaM= one in the middle of
• trijaganmaNDala= the three worlds
• maNDanaayitam=like an adornment
• satyavateesutaM= son of satyavatee
• hariM= Lord viShNu
• samaikShata= saw him very well

summary:
Here, under the badaree tree, on the beautiful platform, the all knowing acharya madhva, saw lord viShNu in the form of lord veda vyaasa the son of satyavatee.  Lord veda vyaasa was surrounded by the gathering of sages. Lord veda vyaasa was glowing in the middle as if he was an ornament shining in the three worlds.

shree madhva vijaya 7.15

अपि सप्ततया विराजितान्‌ ।
   गतसङ्ख्यान्‌ गुणिनो गुणोज्झितान्‌ ॥
अपि मन्युमदादिवर्जितान्‌ ।
   गतभोगान्‌ पवनाशनान्‌ सदा ॥ ७.१५ ॥

api saptatayaa viraajitaan |
   gatasa~Nkhyaan guNino guNojjhitaan ||
api manyumadaadivarjitaan |
   gatabhogaan pavanaashanaan sadaa || 7.15 ||

padachCheda (words separation): 
api, saptatayaa, viraajitaan, gatasa~Nkhyaan, guNino, guNojjhitaan, api, manyumadaadivarjitaan, gatabhogaan, pavanaashanaan, sadaa

anvaya (natural order):
gatasa~Nkhyaan, saptatayaa, viraajitaan, api, guNinaH, guNojjhitaan, api, manyumadaadivarjitaan, gatabhogaan, sadaa, pavanaashanaan

pratipadaartha (word by word meaning): 

• gatasa~Nkhyaan= countless
• saptatayaa= having matted hair
• viraajitaan= adorned
• api= although
• guNinaH= having the auspicious qualities; having the sacred thread yagnopaveeta (brahmacharya and gR^ihasta stage)
• guNojjhitaan= rid of the satva, rajah tamo qualities; not having the sacred thread yagnopaveeta (sanyaasa stage)
• api= even though
• manyumadaadivarjitaan= 
• manyu= anger
• mada= intoxication
• aadi= etc
• varjitaan = devoid of
• gatabhogaan= rid of all worldy desires
• sadaa= always 
• pavanaashanaan= having air as their food (not concerned about food)

summary:

Acharya madhva saw countless disciples of lord vedavyaasa who were although adorned with matted hair, were belonging to all three ashramas or stages of brahmin life (brahmacharya, vanaprasta, and sanyaasa).   They had the auspicious qualities and were rid of satva, rajo, and tamas qualities.  They were devoid of the bad qualities like anger, intoxication, etc. While they were rid of all worldly desires, they were only having air as their food not focusing on normal food.

shree madhva vijaya 7.14

अथ तस्य स वेदिकान्तरे ।
   सुविशाले विमले मनोहरे ॥
अवलोकितवाननन्तधी- ।
   र्दिवि देवानिव तापसोत्तमान्‌ ॥ ७.१४ ॥

atha tasya sa vedikaantare |
   suvishaale vimale manohare ||
avalokitavaananantadhee- |
   rdivi devaaniva taapasottamaan || 7.14 ||

padachCheda (words separation): 
atha, tasya, sa, vedikaantare, suvishaale, vimale, manohare, avalokitavaan, anantadheeH, divi devaan, iva, taapasottamaan

anvaya (natural order):
atha, saH, anantadheeH, tasya, suvishaale, vimale, manohare, vedikaantare, divi devaan, iva, taapasottamaan, avalokitavaan

pratipadaartha (word by word meaning): 

• atha= thereafter, now
• saH=that
• anantadheeH= one who has infinite wisdom; acharya madhva
• tasya= of that (badaree tree)
• suvishaale= expansive
• vimale= clean, pristine
• manohare= attractive
• vedikaantare= on the platform
• divi devaan= celestial demigods
• iva=  like
• taapasottamaan= the sages who were always involved in contemplation of the lord
• avalokitavaan= saw them

summary:

thereafter acharya madhva, who is of infinite knowledge, saw the group of sages, who were like the celestial demigods, gathered on the expansive, clean, and attractive platform under the badaree tree.

shree madhva vijaya 7.13

अमृतात्ममहाफलप्रदं ।
   दुरवापं हरिभक्तिवर्जितैः ॥
शृतसाधुपुराणभारतं ।
   निगमं मूर्तमिवोरुशाखिनम्‌ ॥ ७.१३ ॥

amR^itaatmamahaaphalapradaM |
   duravaapaM haribhaktivarjitaiH ||
shR^itasaadhupuraaNabhaarataM |
   nigamaM mUrtamivorushaakhinam || 7.13 ||

padachCheda (words separation): 
amR^itaatmaM, mahaaphalapradaM, duravaapaM, haribhaktivarjitaiH, shR^itasaadhupuraaNabhaarataM, nigamaM, mUrtaM. iva, urushaakhinam

anvaya (natural order):
amR^itaatmaM, mahaaphalapradaM, duravaapaM, haribhaktivarjitaiH, shR^itasaadhupuraaNabhaarataM, nigamaM, mUrtaM. iva, urushaakhinam

pratipadaartha (word by word meaning): 

• amR^itaatmaM= in the form of eternal bliss, tasty as nectar
• mahaaphalapradaM= giver of the highest fruit
• duravaapaM= not obtainable by
• haribhaktivarjitaiH= those who do not believe in the supremacy of lord viShNu
• shR^itasaadhupuraaNabhaarataM= providing support/shelter to the various sacred texts like the puraaNa, mahabharata, and others
• urushaakhinam= of many branches
• nigamaM= the vedas
• mUrtaM= in the form of
• iva= like

summary:
(this verse is a continuation of the previous verse which describes acharya madhva looking at the badaree tree)

The vedas with its various branches provide support and shelter to the various virtuous holy texts like the puraaNas, mahaabhaarata, raamayaNa, etc and gives the highest fruit of eternal bliss to the pious who are involved in its study.  It is not obtainable by those who do not believe in it or its teachings of the supremacy of lord viShNu.  The jujube tree with its many branches is similar to the vedas and produced many big fruits tasty as nectar, was unreachable by normal human beings who are incapable of reaching badarikaashrama.  The jujube tree was supporting all the sacred texts like the puraaNas, mahaabharata, raamayaNa, etc which were tied to the branches by the sages present in the badarikaashrama.

shree madhva vijaya 7.12

अतिचित्रविचित्रपत्रिणम्‌ ।
   बहुवर्णं हरिगोनिवारकम्‌ ॥
मुनिनन्दनमिन्दिरापते- ।
   रधिकेष्टं पततामिवाधिपम्‌ ॥ ७.१२ ॥

atichitravichitrapatriNam |
   bahuvarNaM harigonivaarakam ||
muninandanamindiraapate- |
   radhikeShTaM patataamivaadhipam || 7.12 ||

padachCheda (words separation): 
ati, chitra, vichitra, patriNam, bahuvarNaM, hari, go, nivaarakam, muninandanam, indiraapateH, adhikeShTaM, patataam, iva, adhipam

anvaya (natural order):
ati, chitra, vichitra, patriNam, bahuvarNaM, hari, go, nivaarakam, muninandanam, indiraapateH, adhikeShTaM, patataam, adhipam, iva


pratipadaartha (word by word meaning): 

• atichitra= lot of
• vichitra= variety
• patriNam= filled with leaves, full of feathers
• bahuvarNaM= of many colors
• hari go nivaarakam
• hari= king of devataas indra, the sun god surya
• go= indra's weapon vajraayudha, the sun's rays
• nvaarakam= blocking, 
• muni nandanam= 
• muni= rishi kashyapa, the sages gathered in badarikaashrama
• nandanam= the son of, giving happiness to
• indiraapateH= husband (lord) of indiraa (lakShmee)
• adhikeShTaM= most desired
• patataam= birds
• adhipam= leader, master of
• iva= like

summary:
(this verse is a continuation of the previous verse which describes acharya madhva looking at the badaree tree)

GaruDa, the divine bird is plush with a variety of colored feathers (representing the various branches of the vedas), is so powerful that he can block the attack of the lord devendra's vajraayudha and brings happiness to his father rushi kashyapa.  As the divine vehicle Garuda is also verily desired by Lord Vishnu.  Similar to the leader of the birds GaruDa, jujubee tree was plush with leaves of a variety of colors.  Its spread of plush leaves were blocking the suns rays and providing solace to the sages gathered in the badarikaashrama and hence was verily desired by Lord Veda Vyasa.

shree madhva vijaya 7.11

मसृणत्वचमुन्नतं ततं ।
   बहुशाखाफणसूनरत्नकं ॥
भगवन्तमनन्तमन्तिके ।
   स्थितमीशस्य निषेवणाय वा ॥ ७.११ ॥

masR^iNatvachamunnataM tataM |
   bahushaakhaaphaNasUnaratnakaM ||
bhagavantamanantamantike |
   sthitameeshasya niShevaNaaya vaa || 7.11 ||

padachCheda (words separation): 
masR^iNatvacham, unnataM, tataM, bahushaakhaa, phaNa, sUna, ratnakaM, bhagavantam, anantam, antike, sthitam, eeshasya, niShevaNaaya, vaa

anvaya (natural order):
masR^iNa tvacham, unnataM, tataM, bahushaakhaa, phaNa, sUna, ratnakaM, bhagavantam, eeshasya, antike, niShevaNaaya, sthitam, anantam, vaa


pratipadaartha (word by word meaning): 

• masR^ina= soft
• tvacham= skin
• unnatam= prominent
• tatam= spread wide
• bahushaakhaa= with many branches 
• phaNa= hood of a snake
• sUna= flowers
• ratnakaM= containing gem stones (ratna)
• bagavantam= the revered one
• eeshasya= of the lord (vedavyasa)
• antike=near
• niShevaNaaya= for worship
• sthitam= intent on
• anantam= the snake god ananta 
• vaa= is it
  

summary:
(this verse is a continuation of the previous verse which describes acharya madhva looking at the badaree tree)

the bark of the jujubee tree vary very soft looking.  The tree was tall, prominent, with widely spread branches filled with flowers which looked like the multi-hooded snake which had prominent gem stones on its hood.  To acharya madhva it felt like  indeed the snake god mahaa shesha (ananta) had come down to the ashrama to stand behind the veda vyaasa avataara of lord vishnu intent upon worshiping and serving Him.

shree madhva vijaya 7.10

अवलोकितलक्षणः स तै-
   रिति सञ्चिन्त्य कुतूहलाकुलैः ॥
अविलंबगतिर्न्यशामयत्‌ ।
   तरुमारात्‌ सुरपादपोत्तमम्‌ ॥ ७.१० ॥

avalokitalakShaNaH sa tai-
   riti sa~nchintya kutUhalaakulaiH ||
avilaMbagatirnyashaamayat |
   tarumaaraat surapaadapottamam || 7.10 ||

padachCheda (words separation): 
avalokita, lakShaNaH, saH, taiH, iti, sa~nchintya, kutUhalaiH, akulaiH, avilaMbagatiH, nyashaamayat, tarum, aaraat, surapaadapa, uttamam

anvaya (natural order):
kutUhalaiH, akulaiH, taiH, iti, sa~nchintya, avalokita, lakShaNaH, avilaMbagatiH, saH, aaraat, uttamam, tarum, surapaadapa, nyashaamayat


pratipadaartha (word by word meaning): 

• kutUhalaiH= curious
• akulaiH= engrossed
• taiH= those (ascetics)
• iti= thus
• sa~nchintya= well reflected
• avalOkitalakShaNa= observed qualities
• avilaMba= not slow or hesitating
• gatiH= gait
• saH= that (acharya madhva)
• aaraat= nearby
• surapaadapa=  the paarijaata tree
• sura= devataas
• paadapa= tree (those who consume food through their feet)
• uttamam= the best
• tarum= tree (here, badaree tree)
• nyashaamayat= saw

taatparya (summary):

Thus the ascetics assembled in the badarikaashrama were curiously engrossed in reflecting on the observed auspicious attributes of acharya madhva.  Acharya madhva without slowing down or hesitating continued towards the badarikaashrama and saw a majestic badaree tree (jujube tree) which looked as divine as the paarijaata tree of the devataas.