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.

 

shree madhva vijaya 7.9

चतुरश्चतुराननः स्वयं ।
   पवनो वा व्रतिरूप आव्रजन्‌ ॥
श्रुतिनाथदिदृक्षयाऽन्यथा ।
   न खलु स्यान्निखिलाग्र्यलक्ष्मवान्‌ ॥ ७.९ ॥

chaturashchaturaananaH svayaM |
   pavano vaa vratirUpa aavrajan ||
shrutinaathadidR^ikShayaa.anyathaa |
   na khalu syaannikhilaagryalakShmavaan || 7.9 ||

padachCheda (words separation): 
chaturaH, chaturaananaH, svayaM, pavanaH, vaa, vratirUpaH, aavrajan, shrutinaatha, didR^ikShaya, anyathaa, na, khalu, syaat, nikhilaagryalakShmavaan

anvaya (natural order):
shrutinaatha, didR^ikShaya, vratirUpaH, aavrajan, svayaM, chaturaH, chaturaananaH, pavanaH, vaa, anyathaa, nikhila, agrya, lakShmavaan, na, syaat, khalu

pratipadaartha (word by word meaning): 

• shrutinaatha= the master of vedas (shree vedavyaasa)
• didR^ikShaya= desire to see
• vratirUpaH = in the form of sanyaasi
• aavrajan= come near
• svayam= himself
• chaturaH= the wise
• chaturaananaH= four faces one, brahmaa
• pavanaH= lord vaayu
• vaa= or
• anyathaa= otherwise
• nikhila= all
• agrya= top
• lakShmavaan= possessor of attributes
• na= not
• syaat= possible
• khalu= indeed 

taatparya (summary):
(The ascetics in badarikaashrama continued to wonder about acharya madhva)

(This person) in the form of a sanyaasi has come here desiring to see the master of vedas, lord vedavyaasa.  He should be either the wise chaturmukha brahma or lord vaayu, otherwise, indeed he would not have been able to possess the 32 auspicious qualities/attributes (we are seeing in him).

 

shree madhva vijaya 7.8

परमाश्रमिणां गतश्रमो ।
   ननु चिह्नानि बिभर्ति धीरधीः ॥
अपि मानुषभावविग्रहो ।
   विपुलं विस्मयमातनोति नः ॥ ७.८ ॥

paramaashramiNaaM gatashramo |
   nanu chihnaani bibharti dheeradheeH ||
api maanuShabhaavavigraho |
   vipulaM vismayamaatanoti naH || 7.8 ||

padachCheda (words separation): 
paramaashramiNaaM gatashramaH,  nanu, chihnaani, bhibarti, dheeradheeH, api, maanuShabhaavavigrahaH, vipulaM vismayam, aatanoti, naH

anvaya (natural order):
gatashramaH,  dheeraH, dheeH, paramaashramiNaaM, chihnaani, bhibarti, nanu,  maanuShabhaavavigraho, api, naH, vipulaM, vismayam, aatanoti

pratipadaartha (word by word meaning): 

• gatashramaH= having rid of any tiredness (acharya madhva does not show any sign of tiredness despite having come to badarikaashrama)
• dheeraH= courageous, fearless
• dheeH= intelligent
• paramaashramiNaaM= belonging to the highest (fourth) aashrama - sanyaasa
• chihnaani= visual attributes
• bhibarti= possess
• nanu= indeed
• maanuShabhaavavigrahaH= he has the body of a human being
• api= although
• naH= us
• vipulaM= abundant (excessive)
• vismayam= astonishment
• aatanoti= creates, manifests

taatparya (summary):
(The ascetics in badarikaashrama continue to look at acharya madhva and wonder.)

He (has crosses the great himaalaya mountains and) does not show any signs of tiredness, (despite being in a new place) he is courageous, does not show any fear, and composed like a knowledgeable person. He is dressed like and has the appearance of a sanyaasi.  While he looks like a nrmal human, he is creating excessive astonishment in our minds.

shree madhva vijaya 7.7

अतिशान्तवपुर्निशाकरः ।
   स्वयमेकान्तखरो दिवाकरः ॥
इति नास्य गुणार्णवाकृते-
   रुपमानं भुवनेषु लभ्यते ॥ ७.७ ॥

atishaantavapurnishaakaraH |
   svayamekaantakharo divaakaraH ||
iti naasya guNaarNavaakR^ite-
   rupamaanaM bhuvaneShu labhyate || 7.7 ||

padachCheda (words separation): 
atishaanta, vapuH, nishaakaraH, svayam, ekaantakharo, divaakaraH, iti, na, asya, guNaarNava aakR^iti, upamaanaM, bhuvaneShu, labhyate

anvaya (natural order):
nishaakaraH, atishaanta, vapuH, divaakaraH, svayam, ekaantakharo, iti, guNaarNava aakR^iti, asya, bhuvaneShu, upamaanaM, na, labhyate

pratipadaartha (word by word meaning): 

• nishaakaraH= one who makes the night happen; moon
• atishaanta= excessively pleasant, calm
• vapuH= body
• divaakaraH=  one who makes the day happen; sun
• svayam= on his own
• ekaantakharo= invariably hot
• iti= thus 
• guNaarNava= sea of (auspicious) attributes
• aakR^iti= body
• asya= of this (acharya madhva)
• bhuvaneShu= on this earth
• upamaanaM= simile
• na= not
• labhyate= available

taatparya (summary):
(the ascetics assembled in the badarikaashrama continued to wonder...)

The moon has an excessively calm body.  The sun is invariably very hot. Thus, for this embodiment of all auspicious qualities, acharya madhva, there is no simile available on this earth.

shree madhva vijaya 7.6

कनकातुलतालसन्निभः ।
   कमलाक्षोविमलेन्दुसन्निभः ॥
गजराजगतिर्महाभुझः ।
   प्रतियान्‌ कोऽयमपूर्वपूरुषः ॥ ७.६ ॥

kanakaatulataalasannibhaH |
   kamalaakShovimalendusannibhaH ||
gajaraajagatirmahaabhujhaH |
   pratiyaan ko.ayamapUrvapUruShaH || 7.6 ||

padachCheda (words separation): 
kanakaatulataalasannibhaH, kamalaakSho, vimalendu, sannibhaH, gajaraajagatiH, mahaabhujhaH, pratiyaan kaH, ayam, apUrvapUruShaH

anvaya (natural order):
kanakaatulataalasannibhaH, kamalaakShaH, vimalendu, sannibhaH, gajaraajagatiH, mahaabhujhaH, pratiyaan kaH, ayam, apUrvapUruShaH


pratipadaartha (word by word meaning): 

• kanakaatulataalasannibhaH= resembling an unparalleled golden colored palm tree
• kamalaakShaH= eyes like a lotus flower
• vimalendu= blemish-less full moon
• sannibhaH= resembling
• gajaraajagatiH= gait resembling that of the king of elephants
• mahaabhujhaH= one with well built, massive shoulders
• pratiyaan= coming towards
• kaH= who
• ayam= this
• apUrvapUruShaH= unique, unequaled personality

taatparya (summary):

(the ascetics assembled in the badarikaashrama looked at acharya madhva and wondered...)

Who is this unique, unparalleled personality, walking towards us, who has a body resembling a unique gold colored palm tree, with the face like a blemish-less full moon and eyes resembling the lotus flowers,  he has massive well built shoulders and has a majestic gait resembling that of the king of elephants.

shree madhva vijaya 7.5

तमिमं प्रविशन्तमाश्रमं ।
   द्व्यधिकत्रिंशदुदारलक्षणम्‌ ॥
गुणसारविदः कुतूहलात्‌ ।
   अवलोक्यर्षय इत्यचिन्तयन्‌ ॥ ७.५ ॥

tamimaM pravishantamaashramaM |
   dvyadhikatriMshadudaaralakShaNam ||
guNasaaravidaH kutUhalaat |
   avalokyarShaya ityachintayan || 7.5 ||

padachCheda (words separation): 
tam, imaM pravishantam, aashramaM, dvyadhikatriMshat, udaara, lakShaNam, guNasaaravidaH, kutUhalaat,  avalokya, R^iShayaH, iti, achintayan

anvaya (natural order):
guNasaaravidaH, R^iShayaH, imaM, aashramaM, pravishantam, dvyadhikatriMshat, udaara, lakShaNam, tam, avalokya, kutUhalaat,  iti, achintayan

pratipadaartha (word by word meaning): 

• guNasaaravidaH= one who is knowledgeable (vidah) of the essence/importance (saara) of attributes/qualities (guNa)
• R^ishayaH= the ascetics in badarikaashrama
• imam= this
• aashramam= badarikaashrama
• pravishantam= the one who entered 
• dvyadhikatriMshat= two above thirty; thirty-two
• udaara= noble (of humans and higher souls)
• lakShaNam= attributes
• tam= that acharya madhva
• avalOkya= having seen
• kutUhalaat= with curiosity
• iti= thus
• achintayan= thought/reflected

taatparya (summary):
(from this verse, shree naaraayaNa paNDitaachaarya explains the reception for acharya madhva who enters the badarikaashrama.) The ascetics of badarikaashrama, who were knowledgeable of the attributes that make a noble soul, having seen acharya madhva who was full of the 32 auspicious attributes enter the badarikaashrama, thus reflected with curiosity.

shree madhva vijaya 7.4

सुमनोनिकरेणपूरितम्‌ ।
   स्वमनोऽभीष्टदमल्पदुर्गमम्‌ ॥
अपरस्परमत्सरप्रजं ।
   ननु वैकुण्ठमिवाच्युतालयम्‌ ॥ ७.४ ॥

sumanonikareNapUritam |
   svamano.abheeShTadamalpadurgamam ||
aparasparamatsaraprajaM |
   nanu vaikuNThamivaachyutaalayam || 7.4 ||

padachCheda (words separation): 
sumanonikareNa, pUritam, svamano.abheeShTadam, alpadurgamam, aparasparamatsara, prajaM, nanu, vaikuNTham, iva, achyutaalayam

anvaya (natural order):
achyutaalayam, sumanonikareNa, pUritam, svamano.abheeShTadam, aparasparamatsara, prajaM, alpadurgamam, nanu, vaikuNTham, iva

pratipadaartha (word by word meaning): 

• achyutaalayam= the badarikaashrama of vyaasa who is an incarnation of achyuta, the vaikUNTha which is the abode of lord naaraayaNa whose another form is achyuta
• sumanonikareNa
• sumanas: beautiful flowers, devataas
• nikara: cluster of, group of
• pUritam= filled with
• svamano.abheeShTadam= 
• sva= related to svatantra parabrahman - naaraayaNa
• manO= mind
• abheeShTa= desires
• dam= giver
• aparasparamatsara= not being jealous of each other
• prajaM= people
• alpadurgamam= not attainable or reachable by the weak (physically and mentally) people
• nanu= indeed
• vaikuNTham = the abode of lord naaraayaNa whose another form is achyuta
• iva= like

taatparya (summary):
(shree naaraayaNa paNDitaachaarya continues to describe how acharya madhva saw the badarikaashrama. ) The badarikaashrama of shri vyaasa was indeed like the vaikuNTha the abode of naaraayaNa.   They are both called achyutaalayam as shri vyaasa, achyuta are all different forms of lord naaraayaNa.  The badarikaashram was filled with clusters of beautiful flowers as well as devataas and R^ishis whose mind is always occupied by the thoughts of parabrahman who always fulfills their satvik desires.  They were not jealous of one another.  The vaikuNTha is also seen with devataas who are meditating upon the lord.  The badarikaashrama is not easily attainable by the  physically and mentally weak persons as its located in the himaalayas and so is it difficult to reach vaikuNTha.

shree madhva vijaya prameya phalamaalikaa 5

तुर्याश्रममनुप्राप्य वेदान्त निरतोऽभवत्‌ ।
शिष्यानध्यापयामास सम्प्रदायमहापयन्‌ ॥ ५ ॥

turyaashramamanupraapya vedaanta nirato.abhavat |
shiShyaanadhyaapayaamaasa sampradaayamahaapayan || 5 ||

padachCheda (words separation): 
turyaashramaM, anupraapya,  vedaanta, nirato.abhavat, shiShyaan, adhyaapayaamaasa,  sampradaayam, ahaapayan

anvaya (natural order):
turyaashramaM, anupraapya,  vedaanta, nirato.abhavat, shiShyaan, adhyaapayaamaasa,  sampradaayam, ahaapayan

pratipadaartha (word by word meaning): 

• turyaashramaM= the fourth ashrama - sanyaasa ashrama.  the other three are bramhacharya, gR^ihasta, and vaanaprastha 
• anupraapya= having obtained, received
• vedaanta= the quintessence, cream of vedas
• nirato.abhavat= engaged in
• shishyaan= his various disciples
• adhyaapayaamaasa= taught/instructed
• sampradaayaM= observance of traditional rituals and practices
• ahaapayan= did not omit

taatparya (summary):

the young vaasudeva was so intent in the path of seeking parabrahman that he decided the only way to stay focussed is to become a sanyaasi.  He obtained sanyaasa from shree achyuta prekShacharya,  Having obtained the sanyaasa, and to stay true to the prescribed duties of the sanyaasa ashrama, he was engaged in disseminating the correct knowledge of vedic philosophy through discourses and debates as well as teach all his disciples (including his shree achyuta prekSha who gave him the sanyaasa ashrama).  While doing this, he did not omit observance of the traditional rituals and practices.  All this is described in detail in the fourth canto of the shree madhva vijaya.

shree madhva vijaya 7.3

श्रवणामृतगीर्गणैर्द्विजैः ।
   शुकमुखैः शुभपक्षिभिर्युतम्‌ ॥
कमलेष्टतमस्थिरान्तरै- ।
   रपि हंसैः परमैरमेचकैः ॥ ७.३ ॥

shravaNaamR^itageergaNairdvijaiH |
   shukamukhaiH shubhapakShibhiryutam ||
kamaleShTatamasthiraantarai- |
   rapi haMsaiH paramairamechakaiH || 7.3 ||


padachCheda (words separation): 
shravaNaamR^itageergaNaiH, dvijaiH, shukamukhaiH, shubhapakShibhiH, yutam, kamaleShTatamasthiraantaraiH, api, haMsaiH, paramaiH, amechakaiH

anvaya (natural order):
shravaNaamR^ita, geeH, gaNaiH, shukamukhaiH, shubhapakShibhiH, dvijaiH, yutam, kamalaa, iShTatama, sthiraantaraiH, api, amechakaiH, paramaiH,  haMsaiH

pratipadaartha (word by word meaning): 

• shravaNaamR^itageergaNaiH
• shravana= to the ears
• amR^ita= pleasant like nectar
• geeH= words
• gaNaiH= group
• shukamukhaiH=
• shuka= acharya shuka, parrot
• mukhaiH= being the leader of 
• shubhpakShibhiH= those who take the side of (supporters of a stand) auspicious philosophy, splendorous and beautiful winged
• dvijaiH= brahmins, birds
• yutam= consisting of
• kamaleShTatamsthiraantaraiH= 
• kamalaa= ramaadevi, the lotus flower
• iShTatama= the most beloved of all
• sthira= steadfast
• antaraiH= mind
• api=also
• amechakaiH= pure, white
• paramaiH haMsaiH= ascetic of the highest order, the highest (best) bird haMsa (a type of swan)

taatparya (summary):
(further description of badarikaashrama as seen by acharya madhva.) 

The  badarikaashram was filled with learned brahmins who were lead by acharya shuka and they were reciting the various scriptures which were like nectar to the ears.  The badarikaashrama had ascetics of the highest order who had a pure mind which was steadfast on parabrahman who is the beloved of lord naaraayaNa. 

The badarikaashrama was also filled with a variety of birds which some lead by the parrots were singing as though it was like nectar to the ears, they were of splendorous and beautiful wings, and there were groups of swans which were pure white and desirous of the lotus flowers in the ponds. 

shree madhva vijaya prameya phalamaalikaa 4

सूपनीतः सुविधिना स्वपित्राधीतवान्‌  द्विजात्‌ ।

बहून्वेदान्‌ क्षणेणैव तृतीये कथितम्‌ त्विदम्‌  ॥ ४ ॥

sUpaneetaH suvidhinaa svapitraadheetavaan  dvijaat |

bahUnvedaan kShaNeNaiva tR^iteeye kathitam tvidam  || 4 ||

padachCheda (words separation):

sUpaneetaH, suvidhinaa, svapitra, adheetavaan,  dvijaat, bahUnvedaan, kShaNena eva, tR^iteeye, kathitam,  tu, idam

anvaya (natural order):
svapitra, suvidhinaa, sUpaneetaH, dvijaat, bahUnvedaan, kShaNen, eva, adheetavaan,  idam,  tu, tR^iteeye, kathitam




pratipadaartha (word by word meaning):  

• svapitra= from his father in this current avataara (shree madhyageha bhaTTa) 
• suvidhinaa= through appropriate ceremonies (at the appropriate age) 
• sUpaneetaH= having completed the upanayana ceremony as a precursor for initiating formal studies of the veda 
• dvijaat= from a brahmin (an apt guru)
• bahUnvedaan= all the branches of vedas and supporting texts
• kShaNeNa= in a moment (very quickly)
• eva=indeed
• adheetavaan= having learned
• idam= this
• tu= is (indeed, very well)
• tR^iteeye= in the third canto of (shree madhva vijaya)
• kathitam= narrated, described

taatparya (summary):
Although vaayu deva (mukhya praaNa) is all knowing, in the third avataar, when he was born as a  child vaasudeva to shree madhyageha bhaTTa, went through the prescribed rituals and procedures at the appropriate age, including the upanayana ceremony which is a prerequisite to start the study of veda.  Following the norms of normal human beings, the child vaasudeva started learning the philosophical treatises including all branches of vedas from a learned guru but did not require more than a moment to gain the complete knowledge.  All these episodes of his childhood are beautifully narrated in the third canto of the shree madhva vijaya.

bhagavadgeeta 15th chapter

Vivrutti by Shri Raghavendra Teertharu for the 15th chapter of bhagavad geeta can be found here!

shree madhva vijaya 7.2

हिमवर्षरविप्रभासहाः ।
   पृथुसत्रप्रथिता द्विजाश्रयाः ॥
अपि विष्णुपदस्पृशोऽलस- ।
   न्नुभये यत्र विचित्रशाखिनः ॥ ७.२ ॥

himavarSharaviprabhaasahaaH |
   pR^ithusatraprathitaa dvijaashrayaaH ||
api viShNupadaspR^isho.alasa- |
   nnubhaye yatra vichitrashaakhinaH || 7.2 ||


padachCheda (words separation): 
himavarSharaviprabhaasahaaH, pR^ithusatraprathitaa, dvijaashrayaaH, api, viShNupadaspR^ishaH, alasan, ubhaye, yatra, vichitrashaakhinaH

anvaya (natural order):
yatra, hima+varSha+raviprabhaa+sahaaH, pR^ithu+satra+prathitaa, dvija+aashrayaaH, viShNupada+ spR^ishaH, vichitrashaakhinaH, ubhaye, api, alasan

pratipadaartha (word by word meaning): 

• yatra= in which badarikaashrama
• hima+varSha+raviprabhaa+sahaaH= snow + rain + sunshine + those who tolerate them
• pR^ithu+satra+prathitaa
• pR^ithu= large, expansive
• satra= forests, sacrfice (yaj~na)
• prathitaa= well recognized ones
• dvija+aashrayaaH
• dvija= birds 
• dvija= brahmins
• aashrayaaH= those who provide shelter
• viShNupada+ spR^ishaH
• viShNupada= sky
• viShNupada= Lord shree viShNu's divine feet, words describing Lord shree viShNu
• spR^ishaaH= those who touch it
• vichitrashaakhinaH
• vichitra= different types
• shaakhinaH= trees
• shaakhinaH= adhering to (learning and practicing) different branches of the veda
• ubhaye= both aspects
• api= also
• alasan= shine in glory

taatparya (summary):
In this badarikaashrama, variety of trees were growing in abundance in large forest areas and glowing with health. In the forests, among the trees, the birds built their nest. The trees grew and stood tall almost touching the sky and withstood and protected the birds and other creatures from snow, rain, and the hot sun.  Upon arriving, Acharya madhva saw such radiant badarikaashrama.

in this badarikaashrama  sages (R^ishi, muni) learned in various branches of the veda lives and performed their penance and rituals having withstood snow, rain, and hot sun shine.  They used to perform sacrifices (yaj~na, yaaga) and gave shelter to brahmins. The illustrous sages were always contemplating about (feet of) Lord shree viShNu. Upon arriving, Acharya madhva saw such radiant badarikaashrama.

Shree Naaraayana Panditacharya is explaining two different aspects using the same set of words.  This is a unique form of poetry not commonly seen in other languages and requires mastery of the language.

shree madhva vijaya prameya phalamaalikaa 3

सच्छास्त्रे दोओषिते दुष्टैः सुरप्रार्थनया हरेः ।
आज्ञायाचावतीर्णस्य द्वितीये बाल्य सत्कथाः ॥ ३ ॥

sachChaastre dooShite duShTaiH surapraarthanayaa hareH |
aaj~naayaachaavateerNasya dviteeye baalya satkathaaH || 3 ||

padachCheda (words separation):
sachChaastre, dooShite, duShTaiH, sura, praarthanayaa,  hareH,  aaj~naya, cha, avateerNasya,  dviteeye, baalya, satkathaaH

anvaya (natural order):
duShTaiH, dooShite, sachChaastre, sura, praarthanayaa, cha, hareH,  aaj~naya,  avateerNasya,  dviteeye, baalya, satkathaaH


pratipadaartha (word by word meaning):  

• duShTaiH= by the evil natured souls
• dooShite= having been distorted and corrupted
• sachChaastre =  the vedas and supporting philosophical texts
• sura= the divine souls (demi gods)
• praarthanayaa= at the request of
• cha= and
• aaj~naaya= ordered
• hareH= by the lord shree hari
• avateerNasya= of the one took the avataara on this earth (vaayu)
• dviteeye = in the second canto
• baalya= childhood
• satkathaaH= delightful stories

taatparya (summary):
When the vedas and other supporting philosophical texts like puraaNaa and itihaasa were wrongly interpreted via distortion and corruption, the divine souls (demi gods) requested vaayu (mukhya praaNa) for help. Upon this request and at the order of lord shree hari, vaayu takes avataara on this earth.  The second canto (of shree madhva vijaya) describes these delightful stories of demonstrating knowledge, strenghth, and miracles during the childhood of this avataara.

shree madhva vijaya prameya phalamaalikaa 2

बळित्थेत्त्यादि सूक्तक्तं वायो रूपत्रयं परम्‌ ।
प्रथमे प्रथमं प्रोक्तं द्वितीयं तु ततःपरम्‌ ॥ २ ॥

baLitthettyaadi sUktOktaM vaayo rUpatrayaM param |
prathame prathamaM proktaM dviteeyaM tu tataHparam || 2 ||

padachCheda (words separation):
baLittha, ityaadi, sUkta, uktaM, vaayo, rUpatrayaM, param, prathame, prathamaM, proktaM, dviteeyaM, tu, tataHparam

anvaya (natural order):
vaayo, param, rUpatrayaM, baLittha, ityaadi, sUkta, uktaM, prathame, prathamaM, proktaM, dviteeyaM, tu, tataHparam


pratipadaartha (word by word meaning):  

• vaayo= of vaayu, mukhya praaNa
• param= of the highest order, best
• rUpatrayaM= the three avataars
• baLittha= baLittha sUkta of the R^ig veda (1.141-1.5)
• ityaadi= etcetra (and other parts of the vedas and puraaNas where the three avatars are described)
• sUkta= a hymn focused on a specific topic (part of the veda)
• uktaM= said in, described in
• prathame= in the first canto (of the shree madhva vijaya)
• prathamaM= the first avataar - hanuman
• proktaM= is well described
• dviteeyaM= the second avataar - bheemasena
• tu= indeed (adding emphasis)
• tataHparam = after that

taatparya (summary):
The baLitthaa sUkta and other hymns and sections of the vedas and puraaNaas have very well described the three avataaras of vaayu (mukhya praaNa).  Of the three avataaras, the first canto of shree madhva vijaya describes the first avataara Hanuman first, and after that the second avataara of Bheemasena.

shree madhva vijaya prameya phalamaalikaa 1

श्रीमध्वविजय सर्गाः षोडशानुक्रमादहम्‌ ।
तेषां प्रमेयं वक्ष्यामि सङ्ग्रहेण सतां मुदे ॥ १ ॥

shreemadhvavijaya sargaaH ShoDashaanukramaadaham |
teShaaM prameyaM vakShyaami sa~NgraheNa sataaM mude || 1 ||

padachCheda (words separation):
shreemadhvavijaya, sargaaH, ShoDasha, anukramaad, aham, teShaaM, prameyaM, vakShyaami, sa~NgraheNa, sataaM, mude


anvaya (natural order):
shreemadhvavijaya, ShoDasha, sargaaH,  aham, teShaaM, prameyaM, anukramaad, sataaM, mude, sa~NgraheNa, vakShyaami


pratipadaartha (word by word meaning):  

• shreemadhvavijaya= the madhva vijaya epic poem by shree naaraayaNa paNDitaachaarya
• ShoDasha= sixteen
• sargaaH= cantos
• aham= I
• teShaaM= their
• prameyaM= the correct knowledge
• anukramaad = following the original sequence
• sataaM= virtuous people
• mude= for the joy
• sa~NgraheNa= in a summary form
• vakShyaami= I will tell

taatparya (summary):shree naaraayaNa paNDitaachaarya created the epic poem shree madhva vijaya consisting of sixteen cantos.  I (shree vishnu teertha) will now give their correct knowledge for the joy of the virtuous people in a summary form and following the original sequence in shree madhva vijaya.

shree madhva vijaya 7.1

अथ हैमवते तटान्तरे ।
    बदरीषण्डविशेषमण्डितम्‌ ॥
परमाश्रममाश्रयं श्रियः ।
   सकलज्ञः स ददर्श विश्रुतम्‌ ॥ ७.१ ॥


atha haimavate taTaantare |
    badareeShaNDavisheShamaNDitam ||
paramaashramamaashrayaM shriyaH |
   sakalaj~naH sa dadarsha vishrutam || 7.1 ||


padachCheda (words separation): 
atha, haimavate, taTa antare, badareeShaNDaviSheshamaNDitam, parama, ashramam, aashrayaM,  shriyaH, sakalaj~naH, saH, dadarsha, vishrutam

anvaya (natural order):
atha, saH, sakalaj~naH, haimavate, taTaantare, badareeShaNDaviSheshamaNDitam, shriyaH, aashrayaM,  vishrutam, paramaashramam, dadarsha

pratipadaartha (word by word meaning): 

• atha= after having seen the snow clad mountains (continuation of previous chapter)
• saH= he (acharya madhva)
• sakalaj~naH= all (sakala) knowing (j~naH) - sarvaj~na
• haimavate= related to the snow clad mountain (himavat parvata sambandhee)
• taTaantare= banks on the other side of the mountains
• badareeShaNDaviSheshamaNDitam= badaree + ShaNDa + viShesha + maNDitam = berry (jujube fruit) + group + especially + adorned
• shriyaH= to godess lakShmee (also treasures)
• aashrayaM= shelter
• vishrutam= well known
• paramaashramam= param + aashramam = highest + hermitage; here param also means the lord vedavyasa
• dadarsha= saw 

taatparya (summary):
The all knowing aacharya madhva after having crossed the snow clad himaalaya mountains, saw on the other (northern) side of the mountains, the divine hermitage, north badarikaashrama, of shri vedavyaasa.  The hermitage was the shelter for godess lakShmee (and treasures) and was adorned with the jujube berry trees.

shree madhva vijaya prameya phalamaalikaa 0

The prameya phalamaalika by shree vishnu teertharu is a small work of 22 verses which gives a summary of the shree madhva vijaya.

In this series, I humbly attempt to take each verse and provide the word break-up, the proper sequence of words, English meaning for each word, and a brief summary in English for the verse.  It is a way of learning for me and I hope what I learn is also useful for someone else also interested.

I have only one copy of the prameya phalamaalika with me and I see some obvious printing mistakes.  I am not sure about the correctness of all the verses and I have tried to fix them based on the kannada summary contained in that book.  I suspect there are still some errors in the verses I have put here.  If you have a copy of this work, please do send me a message through the comment section and I can work on correcting my version.  I will be very thankful.

shree madhva vijaya 7.0

The shree madhva vijaya is a mega poetic work by shree naaraayaNa paNDitacharya.  It is the only authentic source of the life and history of shree madhvacharya written in a poem form by a great scholar who lived and interacted with acharya madhva.  shree naaraayaNa paNDitacharya's father, shree trivikrama paNDitacharya was a contemporary and later a disciple of acharya madhva.

shree madhva vijaya is organized into 16 cantos, known as 'sarga' in samskrit language. It covers from the backdrop for the need for the avataar of acharya madhva and then goes on to describe his childhood, becoming a sanyasi, fixing the mis-interpretations of the vedic knowledge that were prevalent during his time, and other aspects.

The seventh canto is a very special one which describes the meeting between acharya madhva and his guru, lord shree hari in the form of veda vyaasa in badarikaashrama.

In this series, I humbly attempt to take each verse and provide the word break-up, the proper sequence of words, English meaning for each word, and a brief summary in English for the verse.  It is a way of learning for me and I hope what I learn is also useful for someone else also interested.  If you see any mistakes in my understanding, please do correct me.

I am no scholar nor a samskrit grammarian. I derive my limited knowledge listening to discourses by my Guru Shri Bannanje Govindacharya and refer to his samskrit work on shree madhva vijaya as well as the kannada translations for the work by shree saNoor bheema bhatt and shree b n vijayeendrachar.