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.