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.