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A very warm welcome to the blog of Madhwa Brahmins community.
We, Madhwa Brahmins are followers of Jagadguru Sriman Madhwacharya. We originally hail from places in Karnataka and the neighboring states of Maharashtra, Andhra Pradesh, Tamil Nadu and Kerala. Our main dialects are Kannada, Tulu, Marathi, Telugu and Konkani.

A brief background of Jagadguru Sri Madhwacharya:

prathamO hanumAn nAma dviteeyO bheema Eva cha |
pUrNaprajna tRuteeyastu bhagavat kAryasAdhakaH ||

As the above shloka from khila vAyustuti explains, Sri Madhwacharya (also known by the names Poornaprajna and Anandateertha) is the third incarnation of Lord MukhyaprAna Vaayu, after Lord Hanuman and Lord Bheemasena. He is the chief proponent of TattvavAda, popularly known as Dvaita. He was born on Vijayadashami day of 1238 CE at Paajaka Kshetra, a small village near Udupi. He is the 22nd commentator on the Brahma sutras of Lord Sri Veda Vyasa.

Kindly note that this blog contains important topics discussed in our Orkut community and some articles on tattvavAda philosophy. All the topics can be found in the BLOG ARCHIVE (right side)

29 November, 2009

Sri Manyu Sukta

shree manyu sUkta

“paMchasUktagaLu” – Sri Bannanje Govindacharya; Publisher: Ishavasya Pratishthana, Udupi. First Edition: 1999.

Sri Dilip Ratnakar

Note: I will not be doing a 100% word to word translation of the book. Please refer to the original book for details. Kindly correct me wherever I am wrong.


||shrI gurubhyO namaH||

||hanuma-bhIma-madhvAMtargata rAma-kRuShNa-narahari-vEdavyAsAtmaka shrI-lakSmhI-hayagrIvAya namaH||

manyu sUkta appears in two places in vedic literature:
RugvEda (maMDala: 10, sUkta: 83-4) and atharvavEda (kAMDa: 4 and sUkta: 31-2). Apart from a few differences in the text, more or less the two are same.

The 83rd sUkta [yastE manyO...] in the RugvEda is the 32nd sUkta in atharvavEda; the 84th sUkta [tvayA manyO] is the 31st sUkta there.

The name of one sUkta is ‘sEnAsaMyOjanasUkta’ [yastE manyO...] and the name of the other sUkta is ‘sEnAnirIkShaNasUkta’ [tvayA manyO...]

manyusUkta in RugvEda
RuShi: tApasa manyu
dEvata: manyu
ChaMdas: first three maMtra-s of the sUkta “tvayA manyO” is triShTup; next four maMtra-s are in jagatI

manyusUkta in atharvavEda
RuShi: brahmAskaMda
dEvata: manyu
ChaMdas: 1st and 3rd maMtra-s are in triShTup; 2nd and 4th in bhurik-triShTup; last 3 maMtra-s are in jagatI.

The version that is in practice today everywhere is the one from RugvEda and hence will be followed here too.

It is a practice to know the RuShi (the maMtra-draShTara), ChaMdas (prosody) and the dEvata (presiding deity) of any vedic mantra before recitation.

The ‘sarvAnukramaNi’ speaks about these sUkta-s from the RugvEda like this:

‘astE manyO manyOstApasO mAnyavaM tu jagatyAdi| tvayA manyO chaturjagatyaMtaM|’

The meaning of the above: The sUkta that begins with ‘yastE manyO’ and the sUkta following it has ‘manyu tApasa’ as the RuShi and ‘manyu’ as the presiding deity. The prosody of the 1st mantra of the 1st sUkta is jagatI. The remaing 6 mantras are in triShTup; The second sUkta starting with ‘tvayA manyO’ has the last four mantras in jagatI; the 1st three are in triShTup.

The RuShi of the both these sUkta-s is manyu; the dEvata too is manyu!

Presiding deity

Who is this manyu dEvata? Some say, manyu means anger (krOdha) and hence the presiding deity of anger is the dEvata of the sUkta-s.

But who is this krOdhAbhimAni?
People say it is rudra: rudrashcha krOdhasaMbhavaH

However those who have understood the scriptures know that the indweller (aMtarayAmi) of rudra, Lord Narasimha is manyu.

Isn’t narasimha anger incarnate? Even brahma-rudra and others felt scared to pacify the rage of narasimha. It was only when He saw the kid prahlAda, He regained composure.
manyu not only means anger, it also means knowledge. ‘mana j~jAnE’. Even the anger of narasimha is the form of knowledge. Hence He is the real manyu.

mantra RuShi

Who is this RuShi, tApasa manyu?
He could be some ancient sage.
It was only AchArya madhva who made this amaxinh revelation in his mahAbhArata-tAtparya nirNaya:

Smaran nRusimhaM bhavaMtamIshvaraM|
Sa manyusUktaM cha dadarsha bhaktyA| (27 – 140)

‘yastE manyO’ ityatO narasimhaM
sOmaM tasmai chA&rpayachChONitAkhyaM|| (141)

[bhImasEna ‘saw’ the manyusUkta ‘yastE manyO’; while contemplating on the omnipotent Lord narasimha, while ripping the chest of duHshAsana. Hence this is a narasimha sUkta. In this sacrifice of battle, he offered to the Lord the sOma juice called the blood drained from the chest of duHshAsana].

One single mantra can be perceived by several RuShi-s. Therefore all the three, bramAskaMda, tApasamanyu and bhImasEna are the RuShi-s.

tApasamanyu could be none other than bhImasEna. He was an ascetic (tApasa) who lived in the forest. He was also ‘manyu’ who stood in battle against the kaurava-s. He is also the form of knowledge praised as ‘darshata’ in the vEda-s.

‘tapas’ means the Lord who is j~jAnasvarUpa. Being His aMtaraMga bhakta and also His son in His original form, bhImasEna is tApasa. Since he is going to reach the position of brahma in the future, he is alos brahmAskaMda: ‘skaMdir gatau’.

The surprising fact is that the entire sUkta is very similar to the incidents of the mahAbhArata! The story of bhIma’s fight becomes more significant and meaningful to us than the story of battle of some unknown manyu or some brAmhaskaMda.
Hence let us analyse the sUkta in this perspective.


Having known that the mantra RuShi is bhImasEna and presiding deity is Lord narasimha, let us look into the ChaMdas of the mantras.

(I am giving just a brief information about the prosody compared to what is in the book)

The 1st mantra of the 1st sUkta is in “jagatI”
jagatI has 4 lines of 12 alphabets in each summing up to 48 letters.

The rest of the 6 mantras are in triShTup.
triShTup has 4 lines of 11 letters each, having a total of 44 letters.

In the second sUkta, the 1st 3 mantras are in triShTup and last 4 in jagatI.

The presiding deity of triShTup is shachi and that of jagatI is all dEvata strI-s.

triShTup is a ChaMdas comprising of 11 alphabets in each line and related to the 11 rudra-s (EkAdasha rudra-s)
jagatI is a ChaMdas comprising of 12 alphabets in each line and related to the 12 Aditya-s (dvAdasha Aditya-s) and predominantly viShNu.

sUkta 1 mantra 1

The author Shri Bannanje Govindacharya has referred to the commentaries of shri Dhirendra Tirtha and shri Atmakur Padmanabhacharya on manyusUkta.

sUkta 1 mantra 1

yaste manyo&avidhad vajra sāyaka saha ojaḥ puṣyati viśvamānuṣak |
sāhyāma dāsamāryaṃ tvayā yujā sahaskṛtenasahasā sahasvatā ||1||

yaH | tE| manyO iti | avidhat | vajra| sāyaka|
saha| ojaḥ| puṣyati |viśvaM | ānuṣak||
sāhyāma | dāsam | āryaṃ| tvayā | yujā|
sahaH + kṛtena | sahasā | sahasvatā||

yaH = who; tE = you; manyO = Oh the angered God!; avidhat = who worships you (he); vajra = dreadful like lightening; sāyaka = one who attacks like an arrow; saha = insurmountable prowess; Ojaḥ = the strength to defeat; puṣyati = fills oneself; viśvaM = entire/complete; ānuṣak = gather/collect ; sāhyāma = we will win; dāsam = the enemy of the world; āryaṃ = the righteous people; tvayā = by you; yujā = the companion;
sahaH + kṛtena = that came out of strength, filled us with power; sahasā = who is the form of strength; sahasvatā = He who is strong, who forgives mistakes.


[Having ripped apart the chest of duHshAsana, bhIma prays to Lord narasimha who made him do the act]

Oh! The embodiment of knowledge! Oh narasihma who got infuriated over sinners! Oh the one who pounces on enemies like a lightening! Oh the sharp arrow who pierces and kills enemies! He who worships You in accordance with scriptural injunctions, gathers and fills oneself, complete insurmountable strength and the strength to defeat all. You, who is the form of strength, forgiving mistakes, filling us with undefeatable strength, staying with us, we would win those on the side of dhuryOdhana, the enemy of the world and those elders like bhIShma, drONa and others who stood with him.

sUkta 1 mantra 2

sUkta 1 mantra 2

manyurindro manyurevāsa devo manyurhotā varuṇojātavedāḥ |
manyuṃ viśa īḷate mānuṣīryāḥ pāhi nomanyo tapasā sajoṣāḥ ||2||

manyuH | iMdraH | manyuH | Eva | asa | dEvaH|
manyuH| hOtA | varuNaH | jAta + vEdAH||
manyuM | vishaH | ILatE| mAnuShiH| yAH||
pAhi| naH| manyO iti| tapasA| sa + jOShAH||

manyuH = angered Narasimha; iMdraH = the supreme Lord (omnipotent), the Lord in pradyumna rUpa, dwelling inside iMdra He who gave victory to all gods, dwelling inside arjuna who was the amsha of iMDra and gave him victory; manyuH Eva = the infuriated Narasimha; asa = he is; dEvaH = the Lord of lords vAsudEva, the one who came as the charioteer of arjuna vAsudEva kRuShNa; manyuH = the enraged Narasimha; hOtA= saMkarShaNa who sacrifices all living beings in the fire of praLaya, He who inside dharmarAja sacrificing all sinners in the fire of hell; varuNaH= staying inside varuNa He who created night, aniruddha who filled inside the universe for sustenance; jAta + vEdAH =He who revealed the Vedas, the one who is the light in fire giving knowledge of all objects, nArAyaNa who has complete knowledge of everything created; manyuM = the infuriated naraishma; vishaH = people; ILatE = praise; mAnuShiH = those who contemplate (mananashIlAH); yAH = those ; pAhi = protect; manyO = Oh angry narasimha; tapasA = for the penance I performed sa + jOShAH = having the same love towards all of us.

The infuriated narasimha being iMdra (sarvEshavara) and being inside iMdra brought victory to the gods; dwelling inside arjuna who was the amsha of iMdra brought victory to the pAMDava-s. Being inside me who is the incarnation of prANa of the name iMdra (iMdra nAmaka prANa) got me victory; He is only pradyumna of the name ‘iMdra’.
The same narasimha has come as the son of vasudEva, as vAsudEva kruShNa; He is only vAsudEva the giver of liberation.
During praLaya He is the destroying force saMkarShaNa who sacrifices beings in the fire of annihilation of this creation. Being inside yudhiShThira, the amsha of yamadharma who sacrifices sinners in the fire of hell He was the one who directed the pAMDava-s.
Dwelling inside shaMtanu who was the incarnation of varuNa, He brought this kuru dynasty to birth. Being inside bhIShma, drONa and others who executed the task of commander-in-chief owing to the obligation towards dhuryOdhana, being inside karNa who played commander due to his friendship with dhuryOdhana and dwelling within shalya who took the role of leader of the army due to his hospitality, it was actually He who led the kaurava army. It is narasimha who pervades everywhere in the world for protection as aniruddha.
Dwelling within the amsha of agni, dRuShTadyumna it was He who led our army. He is the one who is called jAtavEda being inside fire.
He is narAyaNa who knows all creation. Disclosing all Vedas He is the one who is vEdavyAsa known as jAtavEda and who became our grandfather. Those people who are contemplative sing the glory of such a narasimha. Oh the enraged narasimha! Pleased by my penance , by my worship, love all the five of us in the same way and protect us.

sUkta 1 mantra 3

abhīhi manyo tavasastavīyān tapasā yujā vi jahi śatrūn |
amitrahā vṛtrahā dasyuhā ca viśvā vasūnyā bharātvaṃ naḥ||3||

abhi | ihi | manyO iti| tapasaH| tavIyAn|
tapasA | yujA| vi| jahi| shatrUn||
amitra+ hA| vRutra + hA| dasyu + hA| cha|
vishvA | vasUni| A| bhara| tvaM | naH||

abhi + ihi = come here; manyO = infuriated narasimha; tapasaH = than the strong; tavIyAn = who is strong; tapasA = with the strength of heat (fire/saMtApashakti); yujA = being together; vi jahi = kick out; shatrUn = enemies; amitra+ hA = He who kills those who stand against us; vRutra + hA = He who kills the army which has encircled us; dasyu + hA cha = He who kills dhuryOdhana and others also who are the thorns of the world;
vishvA = all; vasUni = of wealths; A bhara = get and give; tvaM= you; naH = for us.

Oh enraged narasimha! You who is the strongest among all strong men, come here. From the power of brilliance enjoined with you kick all the enemies out. You are the one who kills karNa and others who come in front; You are the one who kills the army that has surrounded us; You are the one who also kills dhuryOdhana and others who are the thorns to the world. Killing them, You get us all wealth.

sUkta 1 mantra 4

tvaṃ hi manyo abhibhūtyojāḥ svayambhūrbhāmoabhimātiṣāhaḥ |
viśvacarṣaṇiḥ sahuriḥ sahāvānasmāsvojaḥ pṛtanāsu dhehi ||4||

tvaM | hi | manyO iti | abhibhUti + OjAH|
svayaM + bhU | bhAMaH| abhimAti + sahaH||
vishva + charShaNiH | sahuriH | sahAvAn|
asmAsu | OjaH | pRutanAsu | dhEhi||

tvaM hi = aren’t You; manyO = the infuriated narasimha; abhibhUti + OjAH = the one with the brilliance of defeating enemies;
svayaM + bhU = He who came by manifesting Himself; bhAMaH= one who is angered; abhimAti + sahaH = He who broke the pride of enemies;
vishva + charShaNiH = one who is capable of seeing everything; sahuriH = He who is never subdued by anyone ; sahAvAn = one who pardons mistakes of those who come to Him in faith;
asmAsu = in us; OjaH = the prowess to vanquish enemies; pRutanAsu = in the armies; dhEhi = give.

Oh narasimha, aren’t You the one who vanquishes enemies? Aren’t You the one who manifests yourself on your own? Aren’t You the one who got enraged over your enemies? Aren’t You the one who broke the pride of those who resorted to inflicting pain? Aren’t You the one who can see everything through your own eyes? Aren’t You the lone hero of the entire world who never bends to anyone? Aren’t You the one who protect us pardoning our mistakes? Give us and our armies the strength to defeat our enemies.

sUkta 1 mantra 5

abhāghaḥ sannapa pareto asmi tava kratvā taviṣasyapracetaḥ |
taṃ tvā manyo akraturjihīḷāhaṃ svā tanūrbaladeyāya mehi ||5||

abhAgaH | san |apa | parA+itaH |asmi |
tava| kratvA | taviShasya| prachEta iti pra + chEtah||
taM | tvA| manyO iti| akratuH| jihILa|
ahaM| svA| tanUH| bala+dEyAya | mA | A| ihi||

abhAgaH san = not taking any share; apa parA+itaH asmi = having lost the kingdom I got to move away; tava= your; kratvA = from Your cause, from the desire which is full of knowledge; taviShasya = that which is the superior reality; pra + chEtah = Oh the treasure of knowledge; taM = that kind of; tvA = you ; manyO = Oh angered narasimha; jihILa = moved away rejecting; ahaM = I ; bala+dEyAya = for giving strength mA = for me ; A ihi = come and join.

Oh the all-knowing narasimha! Rejecting the share of kingdom entitled to us, I roamed in the forest according to your wish; I moved away without participating in you task of cleaning the world. I also gave you up, gave up your duty and stood inactive. I am your exact mould; your predominant image; a major organ in the task of cleansing the world. Come here, come to me to give me strength.

sUkta 1 mantra 6

ayaṃ te asmyupa mehyarvāṃ pratīcīnaḥ sahure viśvadhāyaḥ |
manyo vajrinnabhi māmā vavṛtsva hanāva dasyūnrutabodhyāpeḥ ||6||

ayaM | tE| asmi| upa| mA| A| ihi| arvA~j|
pratIchInaH | sahurE| vishva + dhAyaH||
manyO iti| vajrin| abhi| mAM| A| vavRutsva|
hanAva| dasyUn| uta| bOdhi| ApEH||

ayaM = this me; tE = is yours; asmi = I am; upa mA A ihi = come to me; arvA~j = being in front;
pratIchInaH = facing the enemies; sahurE = one who doesn’t bend down to enemies; vishva + dhAyaH = He who is carrying the universe;
manyO = enraged narasimha; vajrin = one who has held lightening; abhi mAM = around me; A vavRutsva = be my protection;
hanAva = let us kill; dasyUn = the thorns of the society; uta= and; bOdhi = advice; ApEH = kinsmen.

Oh! the one who eliminated enemies, Oh! the one who is carrying the world, Oh! infuriated narasimha, Oh! the one who has come holding lightening, Oh! the one who indwelled in iMdra and bestowed victory to the gods, the one resided in arjuna, the incarnation of iMdra and gave us victory, here I am yours. Be in front of me, behind me, next to me and all around me as my protecting shield. Let us terminate the thorns of the society. Impart wisdom and show the right path to my kinsmen who haven’t engaged themselves completely in eliminating the evil.

sUkta 1 mantra 7

abhi prehi dakṣiṇato bhavā me.adhā vṛtrāṇi jaṅghanāvabhūri |
juhomi te dharuṇaṃ madhvo aghramubhā upāṃśuprathamā pibāva ||7||

abhi| pra | ihi| dakShiNataH| bhava| mE|
adha| vRutrANi| jaMghanAva| bhUri||
juhOmi| tE| dharuNaM| madhvaH| agraM|
ubhau| upa+aMshu| prathamA| pibAva||

abhi pra ihi = come towards us; dakShiNataH = on the right side; bhava = stay; mE = mine;
adha = later; vRutrANi = enemies around; jaMghanAva = let us kill; bhUri = in abundance;
juhOm = will sacrifice [will preach]; tE = your; dharuNaM = held in the hand [the foundation of the world]; madhvaH = of the sOma juice [as madhva] ; agraM = the essence part of it [the supreme form]; ubhau = the two of us; upa+aMshu = in privacy; prathamA = being the first ones; pibAva = let us drink.

Come here. Come and stand to my right side. Then let us finish all the enemies in groups who have surrounded us. Holding in my palms, I am offering you the sweet juice of blood drained from the chest of duHShAsana; Let us relish it in privacy, just the two of us, being the first ones. [As madhva I am going to expound the greatness of your form which is the very foundation of the world; I am going to show the important meaning of the Vedas which talk about your greatness. Let both of us relish the sweetness of this meaning of the Vedas as the first ones].

sUkta 2 mantra 1

tvayā manyo sarathamārujanto harṣamāṇāso dhṛṣitāmarutvaḥ |
tighmeṣava āyudhā saṃśiśānā abhi pra yantunaro aghnirūpāḥ ||1||

tvayA| manyO iti | sa + rathaM | A + rujaMtaH| harShamANAsaH| dhRuShitAH | marutvaH||
tigma + iShavaH | AyudhA| saM + shishAnAH|
abhi | pra| yaMtu| naraH| agni | rUpAH||

tvayA = from you; manyO = Oh narasimha! sa + rathaM = ascending the same chariot; A + rujaMtaH = move ahead; harShamANAsaH = being happy; dhRuShitAH = bloated with pride; marutvaH = Oh the master of gods;
tigma + iShavaH = holding sharp arrows; AyudhA = weapons; saM + shishAnAH = honing ; abhi pra yaMtu = let them surge forward; naraH = the leaders of the battalions; agni rUpAH = burning enemies like fire.

Oh the master of deities, Oh narasimha, I come along with you moving ahead on the chariot, let the leaders of our armies rush forward burning enemies like fire, jumping in joy; bloating with pride; throwing sharp arrows; sharpening weapons.

sUkta 2 mantra 2

aghniriva manyo tviṣitaḥ sahasva senānīrnaḥ sahure hūtaedhi |
hatvāya śatrūn vi bhajasva veda ojo mimāno vi mṛdhonudasva ||2||

agniH + iva | manyO iti | tviShitaH | sahasva |
sEnA + nIH | naH | sahurE | hUtaH | Edhi||
hatvAya| shatrUn| vi| bhajasva| vEdaH|
OjaH | mimAnaH | vi | mRudhaH | nudasva||

agniH + iva = like fire; manyO = oh narasimha; tviShitaH = shining; sahasva = defeat;
sEnA + nIH = the leader of the army; naH =our; sahurE = one with undefeatable valour; hUtaH = receiving our call; Edhi = become;
hatvAya = having killed; shatrUn = the enemies; vi bhajasva = distribute; vEdaH = wealth;
OjaH = the strength to win; mimAnaH = givng; mRudhaH = enemies; vi nudasva = cause injury.

Oh narasimha, destroy enemies by spitting flames like fire. Oh the one with insurmountable valour, come heeding to our call; Come as the leader of our army. Distribute to us our wealth, killing our enemies. Injure those who come to fight, by filling us with the strength to win them.

sUkta 2 mantra 3

sahasva manyo abhimātimasme rujan mṛṇan pramṛṇan prehiśatrūn |
ughraṃ te pājo nanvā rurudhre vaśī vaśaṃnayasa ekaja tvam || 3||

sahasva | manyO iti | abhi + mAtiM | asmE iti|
rujan | mRuNan | pra + mRuNan| pra | ihi| shatRUn||
ugraM | tE | pAjaH | nanu| A | rurudhrE|
vashI| vashaM| nayasE | Eka + ja| tvaM||

sahasva = defeat; manyO = oh narasimha; abhi + mAtiM = he who caused menace from all directions; asmE = for me;
rujan = causing injury; mRuNan = squeezing; pra + mRuNan = crushing their very life; pra ihi = face; shatRUn = the enemies;
ugraM = fierce; tE = your; pAjaH = strength; A rurudhrE nanu = aren’t they surrounding? ;
vashI = he who has kept everything under his control; vashaM nayasE = getting under one’s possession; Eka + ja= helpless hero ; tvaM = you.

Oh narasimha, finish off that duHshAsana who is causing menace to me throughout my life. Come towards the enemies causing them injury; breaking their pride; breaking their bones. Haven’t they tried to go against your supreme anger? The unparalleled hero who can fight without any help, who has got everything under your control is capable of getting them under your charge.

sUkta 2 mantra 4

eko bahūnāmasi manyavīḷito viśaṃ-viśaṃ yudhaye saṃśiśādhi |
akṛttaruk tvayā yujā vayaṃ dyumantaṃ ghoṣaṃvijayāya kṛṇmahe ||4||

EkaH | bahUnAM | asi | manyO iti| ILitaH|
vishaM + vishaM | yudhayE | saM | shishAdhi||
akRutta + ruk | tvayA | yujA | vayaM|
dyu+ maMtaM | ghOShaM | vi + jayAya| kRuNmahE||

EkaH = alone, bahUnAM = for many people, asi = you can become, manyO= Oh narasimha, ILitaH = being praised, vishaM + vishaM = every single warrior, yudhayE = for the battle, saM + shishAdhi = make them sharp.
akRutta + ruk = Oh indestructible light, tvayA = from you, yujA = being together, vayaM = we,
dyu+ maMtaM = glowing from bliss, ghOShaM = roar of a lion, vi + jayAya = for special victory, kRuNmahE = we will do.

Oh narasimha, You alone, who is praised by everyone, can face the filled army of the enemies. Similarly, make every single soldier ready to fight. Oh the indestructible radiance, when you are with us, as a sign of this special victory [having torn the chest of duHshAsana open], we roar like a lion having the tone of victory.

sUkta 2 mantra 5

vijeṣakṛdindra ivānavabravo.asmākaṃ manyo adhipā bhaveha |
priyaṃ te nāma sahure ghṛṇīmasi vidmā tamutsaṃ yataābabhūtha ||5||

vijESha + kRut | iMdraH + iva | anava | bravaH |
asmAkaM | manyO iti| adhi + pAH | bhava | iha||
priyaM | tE | nAma| sahurE | gRuNImasi|
vidma| taM | utsaM | yataH | A + babhUtha||

vijESha + kRut = the one who gives victory, iMdraH + iva = like dEvEMdra, like arjuna, anava + bravaH = he who does not utter inferior words, asmAkaM = for us, manyO = narasimha, adhi + pAH = one who protects, bhava =become, iha = in this battle, priyaM = that which is lovable, tE = for you, nAma = name, sahurE = Oh undefeatable hero, gRuNImasi = we praise, vidma= we know, taM= such, utsaM = enthusiasm, yataH = from the chanting which name, A + babhUtha = you manifest.

Oh narasimha, you who do not speak inferior words, giving us victory like how dEvEMdra gives to the deities, residing inside me like how you are in arjuna who is the amsha of iMdra, in this battle, become our leader and protect us. Oh the insurmountable hero, we chant and praise your most desired name. You get pleased by that and manifest yourself. We know your enthusiasm for protecting devotees.

sUkta 2 mantra 6

sUkta 2 mantra 6

ābhūtyā sahajā vajra sāyaka saho bibharṣyabhibhūtauttaram |
kratvā no manyo saha medyedhi mahādhanasya puruhūtasaṃsṛji ||6||

A + bhUtyA | saha + jAH | vajra | sAyaka |
saHa | bibharShi | abhi + bhUtE | ut + taraM||
kratvA | naH | manyO iti | saha | mEdI | Edhi|
mahA + dhanasya | puru | hUta | sam + sRuji||

A + bhUtyA = from the strength of defeating enemies, saha + jAH = manifested with it, vajra = Oh the one who attacks like lightening, Oh the one devoid of defects, sAyaka = Oh the slayer,
saHa = the insurmountable hero, bibharShi = you are holding, abhi + bhUtE = he who defeats enemies, ut + taraM = the superior one, kratvA = from the act of combating, naH = regarding us, manyO = Oh narasimha, saha = together, mEdI = he who has friendship, Edhi = you become, mahA + dhanasya = of the war, puru + hUta = one who is eulogised with several names, sam + sRuji = in the friction.

Oh! the one who assails like a lightening, Oh! the one without any defects, Oh! the one who attacks like an arrow, you are the one who came along with the natural prowess of destroying enemies. Oh! the one who subdues enemies, you are the one who came with the supreme might that doesn’t succumb to others. Oh the one talked by the Vedas, Oh narasimha, in this friction of war, along with the zest to fight show us friendship kindly.

sUkta 2 mantra 7

saṃsṛṣṭaṃ dhanamubhayaṃ samākṛtamasmabhyaṃ dattāṃvaruṇaśca manyuḥ |
bhiyaṃ dadhānā hṛdayeṣu śatravaḥparājitāso apa ni layantām ||7||

saM + sRuShTaM | dhanaM | ubhayaM | sam + AkRutaM|
asmabhyaM | dattAM | varuNaH | cha | manyuH||
bhiyaM | dadhAnAH | hRudayEShu | shatravaH|
parA | jitAsaH | apa | ni | layaMtAM||

saM + sRuShTaM = gathered, dhanaM = wealth, ubhayaM = both, sam + AkRutaM = brought after winning,
asmabhyaM = for us, dattAM = give us, varuNaH = aniruddha, cha = and, manyuH = narasimha,
bhiyaM = fear, dadhAnAH = carrying, hRudayEShu = inside the heart, shatravaH = enemies,
parA + jitAsaH = having been defeated, apa ni layaMtAM = let them drown in misery.

Gathering both kinds of wealth, let aniruddha -the sustainer and narasimha – the destroyer, give us after winning. Let our enemies get filled with fear, get defeated completely and fade away into dark misery.

Here ends the explanation to manyusUkta.

Kindly let me know any mistakes you find out in this translation.

||bhAratIramaNa-mukhyaprANAMtargata shrI lakshmInarasimhArpaNamastu||

01 November, 2009

Sri Mahabharata tatparya nirnaya - Chapter 2

ಮಹಾಭಾರತತಾತ್ಪರ್ಯನಿರ್ಣಯಃ - ಎರಡನೆಯ ಅಧ್ಯಾಯ

Sriman Madhwacharya

Dr. Vyasanakere Prabhanjanacharya, Sri VyasaMadhwa Samshodhana PratishThAna, Bengaluru

Sri Govind Kulkarni and Sri Harish D Rao of Madhwa Yuva Parishat (MYP) Yahoo group

ಶ್ರೀಮದಾನಂದತೀರ್ಥಭಗವತ್ಪಾದ ಪ್ರಣೀತ

||ಶ್ರೀಮದ್ಧನುಮದ್ಭೀಮಮಧ್ವಾಂರ್ಗತರಾಮಕೃಷ್ಣವೇದವ್ಯಾಸಾತ್ಮಕಶ್ರೀಲಕ್ಷ್ಮೀಹಯಗ್ರೀವಾಯ ನಮಃ||

ಅಧ್ಯಾಯ ೨ - ಭಾರತವಾಕ್ಯೋದ್ಧಾರಃ

ಶ್ಲೋಕ ೧ - ಮಂಗಳಾಚರಣೆ

ಜಯತಿ ಹರಿರಚಿಂತ್ಯಃ ಸರ್ವದೇವೈಕವಂದ್ಯಃ ಪರಮಗುರುರಭೀಷ್ಟ ಅವಾಪ್ತಿದಃ ಸಜ್ಜನಾನಾಮ್ |
ನಿಖಿಲಗುಣಗಣಾರ್ಣೋ ನಿತ್ಯನಿರ್ಮುಕ್ತದೋಷಃ ಸರಸಿಜನಯನೋಽಸೌ ಶ್ರೀಪತಿರ್ಮಾನದೋ ನಃ ||೧||

ಚಿಂತನೆಗೆ ಎಟುಕದವನೂ, ಸಕಲ ದೇವತೆಗಳಿಂದಲೂ ಸರ್ವೋತ್ತಮತ್ವೇನ ವಂದ್ಯನೂ, ಬ್ರಹ್ಮದೇವರು ಮೊದಲಾದ ಉತ್ತಮದೇವತೆಗಳಿಗೆ ಗುರುವೂ, ಸಜ್ಜನರ ಅಭೀಷ್ಟವನ್ನು ಈಡೇರಿಸುವವನೂ, ಗುಣಗಣಗಳ ಸಾಗರನೂ, ಸದಾ ಸಕಲದೋಷದೂರನೂ, ಪುಂಡರೀಕಾಕ್ಷನೂ, ಲಕ್ಷ್ಮೀಪತಿಯೂ, ನಮ್ಮೆಲ್ಲರಿಗೂ ಜ್ಞಾನಪ್ರದನೂ ಆದ ಶ್ರೀಹರಿಯು ಸರ್ವೋತ್ಕೃಷ್ಟನಾಗಿರುವನು.

ಶ್ಲೋಕ ೨ - ಅಧ್ಯಾಯದ ವಿಷಯ

ಉಕ್ತಃ ಪೂರ್ವಾಧ್ಯಾಯೇ ಶಾಸ್ತ್ರಾಣಾಂ ನಿರ್ಣಯಃ ಪರೋ ದಿವ್ಯಃ |
ಅಥ ಭಾರತವಾಕ್ಯಾನ್ಯೇತ್ ಐರೇವಾಧ್ಯವಸ್ಯಂತೇ ||೨||

ಹಿಂದಿನ ಅಧ್ಯಾಯದಲ್ಲಿ ಶಾಸ್ತ್ರಗಳ ವಿಷ್ಣುಸರ್ವೋತ್ತಮತ್ವ ಪ್ರತಿಪಾದಕವಾದ ನಿರ್ಣಯ ಹೇಳಲ್ಪಟ್ಟಿತು; ಈಗ ಮಹಾಭಾರತದ ವಾಕ್ಯಗಳು ಈ ಉತ್ತಮವಾದ ವಾಕ್ಯಗಳಿಂದಲೇ ನಿರ್ಣಯಿಸಲ್ಪಡುವವು.

ಶ್ಲೋಕ ೩ - ಗ್ರಂಥವಿಪ್ಲವಕ್ಕೆ ಕಾರಣಗಳು (೧/೨)

ಕ್ವಚಿದ್ ಗ್ರಂಥಾನ್ ಪ್ರಕ್ಷಿಪಂತಿ ಕ್ವಚಿದಂತರಿತಾನಪಿ |
ಕುರ್ಯಃ ಕ್ವಚಿಚ್ಚವ್ಯತ್ಯಾಸಂ ಪ್ರಮಾದಾತ್ ಕ್ವಚಿದನ್ಯಥಾ ||೩||

ಕೆಲವೆಡೆಗಳಲ್ಲಿ ಶ್ಲೋಕಗಳನ್ನು ಸೇರಿಸುವರು; ಮತ್ತೆ ಕೆಲವೆಡೆ ಅಲ್ಲಿರುವ ತಮ್ಮ ಮತಕ್ಕೆ ಪ್ರತಿಕೂಲವಾದ ಶ್ಲೋಕಗಳನ್ನು ತೆಗೆದುಹಾಕುವರು; ಕೆಲವೆಡೆಗಳಲ್ಲಿ ಶ್ಲೋಕಗಳನ್ನು ಸ್ಥಳಪಲ್ಲಟ ಮಾಡುವರು; ಇದರೊಂದಿಗೆ ಅಜ್ಞಾನ ಅಥವಾ ಭ್ರಾಂತಿಗಳಿಂದಾಗಿ ಸಹ ಕೆಲವೊಮ್ಮೆ ಗ್ರಂಥದ ಸ್ವರೂಪ ಕೆಡುವದುಂಟು.

ಶ್ಲೋಕ ೪ - ಗ್ರಂಥವಿಪ್ಲವಕ್ಕೆ ಕಾರಣಗಳು (೨/೨)

ಅನುತ್ಸನ್ನಾ ಅಪಿ ಗ್ರಂಥಾ ವ್ಯಾಕುಲಾ ಇತಿ ಸರ್ವಶಃ |
ಉತ್ಸನ್ನಾಃ ಪ್ರಾಯಶಃ ಸರ್ವೇ ಕೋಟ್ಯಂಶೋಽಪಿ ನ ವರ್ತತೇ ||೪||

ನಾಶವಾಗದೆ ಉಳಿದಿರುವ ಗ್ರಂಥಗಳು ಸಹ ಹೀಗೆ ಅಸ್ತವ್ಯಸ್ತವಾಗಿವೆ; ಗ್ರಂಥಗಳೆಲ್ಲ ನಾಶವಾಗಿರುವದೇ ಹೆಚ್ಚು; ಕೋಟಿಯ ಒಂದು ಪಾಲಿನಷ್ಟು ಗ್ರಂಥಗಳು ಸಹ ಈಗ ಉಳಿದಿಲ್ಲ.

ಶ್ಲೋಕ ೫ ಹಾಗೂ ೬ - ನಿರ್ಣಯರಚನೆಗೆ ಕಾರಣ - ರಚನೆಗೆ ಅರ್ಹತೆ (೧/೨)

ಗ್ರಂಥೋsಪ್ಯೇವಂ ವಿಲುಳಿತಃ ಕಿಮ್ವರ್ಥೋ ದೇವದುರ್ಗಮಃ |
ಕಲಾವೇವಂ ವ್ಯಾಕುಲಿತೇ ನಿರ್ಣಯಾಯ ಪ್ರಚೋದಿತಃ ||೫||

ಹರಿಣಾ ನಿರ್ಣಯಾನ್ ವಚ್ಮಿ ವಿಜಾನಂಸ್ತತ್ಪ್ರಸಾದ್ ಅತಃ |
ಶಾಸ್ತ್ರಾಂತರಾಣಿ ಸಂಜಾನನ್ ವೇದಾಂಶ್ಚಾಸ್ಯ ಪ್ರಸಾದತಃ ||೬||

ಗ್ರಂಥಗಳೇ ಹೀಗೆ ಉಚ್ಚಿನ್ನವಾಗಿರುವಾಗ ಇನ್ನು ದೇವತೆಗಳಿಗೂ ಸಾಕಲ್ಯೇನ ತಿಳಿಯಲಾಗದ ಅರ್ಥಗಳ ಬಗ್ಗೆ ಹೇಳುವದೇನು? ಕಲಿಯುಗದಲ್ಲಿ ಹೀಗೆ ಗ್ರಂಥಗಳು ವ್ಯಾಕುಲಿತವಾದಾಗ ಇವುಗಳ ನಿರ್ಣಯಕ್ಕೆಂದು ಶ್ರೀಹರಿಯಿಂದ ಪ್ರೇರಿತನಾಗಿ ನಾನು ಅವನ ಅನುಗ್ರಹದಿಂದಲೇ ಎಲ್ಲವನ್ನು ಬಲ್ಲವನಾಗಿ ನಿರ್ಣಯಗಳನ್ನು ತಿಳಿಸುವೆನು. ನಾನು ಅವನ ಅನುಗ್ರಹದಿಂದಲೇ ಇತರ ಶಾಸ್ತ್ರಗಳನ್ನೂ ವೇದಗಳನ್ನೂ ಅರಿತವನು.

ಶ್ಲೋಕ ೭ ಹಾಗೂ ೮ - ನಿರ್ಣಯರಚನೆಗೆ ಕಾರಣ - ರಚನೆಗೆ ಅರ್ಹತೆ (೨/೨)

ದೇಶೇ ದೇಶೇ ತಥಾ ಗ್ರಂಥಾನ್ ದೃಷ್ಟ್ವಾಚೈವ ಪೃಥಗ್ವಿಧಾನ್ |
ಯಥಾ ಸ ಭಗವಾನ್ ವ್ಯಾಸಃ ಸಾಕ್ಷಾನ್ನಾರಾಯಣ ಃ ಪ್ರಭುಃ ||೭||

ಜಗಾದ ಭಾರತಾದ್ಯೇಷು ತಥಾ ವಕ್ಷ್ಯೇ ತದೀಕ್ಷಯಾ |
ಸಂಕ್ಷೇಪಾತ್ ಸರ್ವಶಾಸ್ತ್ರಾರ್ಥಂ ಭಾರತಾರ್ಥಾನುಸಾ ರತಃ ||೮||

ಪ್ರತ್ಯಕ್ಷವಾಗಿಯೂ ಬೇರೆ ಬೇರೆ ದೇಶಗಳಲ್ಲಿರುವ ಅನೇಕತೆರನಾದ ನಿರ್ಣಯ ಪ್ರತಿಪಾದಕ ಗ್ರಂಥಗಳನ್ನು ಸಹ ಆ ಶ್ರೀಹರಿಯ ಅನುಗ್ರಹದಿಂದಲೇ ತಿಳಿದು, ಸಮರ್ಥರೂ ಷಡ್ಗುಣೈಶ್ವರ್ಯಸಂ ಪನ್ನನಾದ ಸಾಕ್ಷಾತ್ ನಾರಾಯಣಾವತಾರರೂ ಆದ ಶ್ರೀವೇದವ್ಯಾಸರು ಮಹಾಭಾರತಾದಿ ಗ್ರಂಥಗಳಲ್ಲಿ ಹೇಗೇ ತಿಳಿಸಿಕೊಟ್ಟಿರುವರೋ ಹಾಗೆ ಅವರ ಕರುಣೆಯಿಂದಲೇ ಭಾರತಾರ್ಥಕ್ಕೆ ಅನುಸಾರವಾಗಿ ಸಕಲ ಶಾಸ್ತ್ರಾರ್ಥವನ್ನು ಸಂಕ್ಷೇಪವಾಗಿ ಹೇಳುವೆನು.

ಶ್ಲೋಕ ೯ ಹಾಗೂ ೧೦ - ಮಹಾಭಾರತವು ಸಕಲ ಶಾಸ್ತ್ರಗಳ ನಿರ್ಣಯ - ಮಹಾಭಾರತದ ತುಲಾಭಾರ

ನಿರ್ಣಯಃ ಸರ್ವಶಾಸ್ತ್ರಾಣಾಂ ಭಾರತಂ ಪರಿಚಕ್ಷತೇ |
ಭಾರತಂ ಸರ್ವವೇದಾಶ್ಚ ತುಲಾಮಾರೋಪಿತಾಃ ಪುರಾ ||೯||

ದೇವೈರ್ಬ್ರಹ್ಮಾದಿಭಿಃ ಸರ್ವೈಃ ಋಷಿಭಿಶ್ಚ ಸಮನ್ವಿತೈಃ |
ವ್ಯಾಸಸ್ಯೈವಾಜ್ಞಯಾ ತತ್ರ ತ್ವತ್ಯರಿಚ್ಯತ ಭಾರತಮ್ ||೧೦||

ಸರ್ವಶಾಸ್ತ್ರರ್ಥಗಳಿಗೂ ಮಹಾಭಾರತವೇ ನಿರ್ಣಾಯಕವೆಂಬುದಾಗಿ ಹೇಳುವರು; ಹಿಂದೆ ಮಹಾಭಾರತ ಮತ್ತು ಸಕಲ ವೇದಗಳು ಶ್ರೀವೇದವ್ಯಾಸರ ಆದೇಶದಂತೆಯೇ, ಬ್ರಹ್ಮಾದಿ ದೇವತೆಗಳಿಂದಲೂ, ಸಕಲ ಋಷಿಗಳಿಂದಲೂ, ಒಂದು ತಕ್ಕಡಿಯಲ್ಲಿ ಇರಿಸಿ ತೂಗಲ್ಪಟ್ಟವು; ಆಗ ಮಹಾಭಾರತವು ವೇದಾದಿ ಇತರ ಸಕಲ ಶಾಸ್ತ್ರಗಳನ್ನು ಮೀರಿಸಿತು.

ಶ್ಲೋಕ ೧೧ - ಮಹಭಾರತದ ನಿರ್ವಚನ

ಮಹತ್ವಾದ್ಭಾರವತ್ವಾಚ್ಚ ಮಹಾಭಾರತಮುಚ್ಯತೇ |
ನಿರುಕ್ತಸ್ಯ ಯೋ ವೇದ ಸರ್ವಪಾಪೈಃ ಪ್ರಮುಚ್ಯತೇ ||೧೧||

ಮಹತ್ತರವಾದ್ದರಿಂದಲೂ, ಭಾರವಾದದ್ದರಿಂದಲೂ ’ಮಹಾಭಾರತ’ ಎಂಬುದಾಗಿ ಮಹಾಭಾರತ ತಿಳಿಸಿದೆ; ಅದರ ನಿರ್ವಚನವನ್ನು ಯಾವನು ತಿಳಿಯುವನೋ ಅವನು ಸರ್ವಪಾಪಗಳಿಂದಲೂ ಬಿಡುಗಡೆ ಹೊಂದುವನು.

ಶ್ಲೋಕ ೧೨ - ಮಹಾಭಾರತದದಿಂದ ತತ್ತ್ವನಿರ್ಣಯದ ಕ್ರಮ

ನಿರ್ಣಯಃ ಸರ್ವಶಾಸ್ತ್ರಾಣಾಂ ಸದೃಷ್ಟಾಂತೋ ಹಿ ಭಾರತೇ |
ಕೃತೋ ವಿಷ್ಣುವಶತ್ವಂ ಹಿ ಬ್ರಹ್ಮಾದೀನಾಂ ಪ್ರಕಾಶಿತಮ್ |
ಯತಃ ಕೃಷ್ಣವಶೇ ಸರ್ವೇ ಭೀಮಾದ್ಯಾಃ ಸಮ್ಯಗೀರಿತಾಃ ||೧೧||

ಭಾರತದಲ್ಲಿ ನಿದರ್ಶನಪೂರ್ವಕವಾಗಿ ಸರ್ವಶಾಸ್ತ್ರಗಳ ನಿರ್ಣಯವುಮಾಡಲ್ಪಟ್ಟಿದೆ; ಅಲ್ಲಿ ಭೀಮಾದಿ ಸರ್ವರೂ ಶ್ರೀಕೃಷ್ಣನ ಅಧೀನರು ಎಂದು ಸ್ಫುಟವಾಗಿ ನಿರೂಪಿತವಾಗಿರುವದರಿಂದ, ಬ್ರಹ್ಮಾದಿಗಳ ವಿಷ್ಣುವಶತ್ವವು ಅದರಲ್ಲಿ ಸ್ಪಷ್ಟವಾಗಿ ಪ್ರತಿಪಾದಿತವಾಗಿದೆ .

ಶ್ಲೋಕ ೧೩ ಹಾಗೂ ೧೪ - ವಿಷ್ಣುವೇ ಸಕಲರಿಗೂ ಜ್ಞಾನಪ್ರದಾತ

ಸರ್ವೇಷಾಂ ಜ್ಞಾನದೋ ವಿಷ್ಣುಃ ಯಶೋದಾತೇತಿ ಚೋದಿತಃ ||೧೩||

ಯಸ್ಮಾತ್ ವ್ಯಾಸಾತ್ಮನಾ ತೇಷಾಂ ಭಾರತೇ ಉಶ ಊಚಿವಾನ್ |
ಜ್ಞಾನದಶ್ಚ ಶುಕಾದೀನಾಂ ಬ್ರಹ್ಮರುದ್ರಾದಿರೂಪಿಣಾಮ್ ||೧೪||

ಸಕಲರಿಗೂ ವಿಷ್ಣುವೇ ಜ್ಞಾನಪ್ರದ, ಯಶಃಪ್ರದ ಎಂಬುದಾಗಿ ಹೇಳಲ್ಪಟ್ಟಿರುವನು; ಹೇಗೆಂದರೆ ವ್ಯಾಸರೂಪದಿಂದ ಭಾರತದಲ್ಲಿ ಭೀಮಾದಿಗಳ ಹಿರಿಮೆಯನ್ನು ತಿಳಿಸಿ ಯಶಃಪ್ರದರಾಗಿರುವರು; ಮತ್ತು ಬ್ರಹ್ಮರುದ್ರಾದಿಗಳ ಅವತಾರರಾದ ಶುಕಾಚಾರ್ಯರು ಮೊದಲಾದವರಿಗೆ ತತ್ತ್ವೋಪದೇಶವನ್ನು ಮಾಡಿ ಜ್ಞಾನಪ್ರದರಾಗಿರುವರು.

ಶ್ಲೋಕ ೧೫ - ಭೀಮನಿಂದ ತಿಳಿಯುವ ತತ್ತ್ವ

ಬ್ರಹ್ಮಾsಧಿಕಶ್ಚ ದೇವೇಭ್ಯಃ ಶೇಷಾದ್ರುದ್ರಾದಪೀರಿತಃ |
ಪ್ರಿಯಶ್ಚ ವಿಷ್ಣೋಃ ಸರ್ವೇಭ್ಯ ಇತಿ ಭೀಮನಿದರ್ಶನಾತ್ ||೧೫||

ಬ್ರಹ್ಮದೇವರು ಇತರ ಸಕಲದೇವತೆಗಳಿಗಿಂತಲೂ, ಶೇಷನಿಗಿಂತಲೂ, ರುದ್ರನಿಗಿಂತಲೂ ಶ್ರೇಷ್ಠರು; ಮತ್ತು ಇತರ ಎಲ್ಲರಿಗಿಂತಲೂ ಮಹಾವಿಷ್ಣುವಿಗೆ ಅವರೇ ಹೆಚ್ಚುಪ್ರಿಯರು ಎಂಬ ಪ್ರಮೇಯವು ಭೀಮಸೇನನ ನಿದರ್ಶನದಿಂದ ತಿಳಿಸಲ್ಪಟ್ಟಿದೆ.

ಶ್ಲೋಕ ೧೬ - ವಾಯುದೇವರು ಶ್ರೀಹರಿಯ ಪ್ರಧಾನ ಅಂಗ

ಭೂಭಾರಹಾರಿಣೋ ವಿಷ್ಣೋಃ ಪ್ರಧಾನಾಂಗಂ ಹಿ ಮಾರುತಿಃ |
ಮಾಗಧಾದಿವಧಾದೇವ ದುರ್ಯೋಧನವಧಾದಪಿ ||೧೬||

ಜರಾಸಂಧ ಮೊದಲಾದವರ ಸಂಹಾರ ಮತ್ತು ದುರ್ಯೋಧನಸಂಹಾರ ಇವುಗಳಿಂದ ಭೀಮಸೇನನು ವಿಷ್ಣುವಿನ ಭೂಭಾರಹರಣಕಾರ್ಯದಲ್ಲಿ ಪ್ರಧಾನಾಂಗ ಎಂದು ತಿಳಿಯುವದು.

ಶ್ಲೋಕ ೧೭ - ಕ್ಷತ್ರಿಯರಲ್ಲಿ ಬಲವೇ ನಿರ್ಣಾಯಕ

ಯೋ ಯ ಏವ ಬಲಜ್ಯೇಷ್ಠಃ ಕ್ಷತ್ರಿಯೇಷು ಸ ಉತ್ತಮಃ |
ಅಂಗಂ ಚೇದ್ವಿಷ್ಣುಕಾರ್ಯೇಷು ತದ್ಭಕ್ತೈವ ನ ಚಾನ್ಯಥಾ ||೧೭||

ಕ್ಶತ್ರಿಯರಲ್ಲಿ ಯಾವನು ಬಲದಲ್ಲಿ ಮಿಗಿಲೋ ಅವನೇ ಉತ್ತಮ; ಆದರೆ ಅಂತಹ ಬಲವು ಭಗವತ್ಕಾರ್ಯಕ್ಕೆ ಅಂಗವಾಗಿರಬೇಕು; ವಿಷ್ಣುಭಕ್ತಿಯಿಂದ ಕೂಡಿರಬೇಕು; ಇಲ್ಲವಾದಲ್ಲಿ ಅದು ಉತ್ತಮತ್ವಕ್ಕೆ ಸಾಧಕವಾಗದು.

ಶ್ಲೋಕ ೧೮ - ನೈಸರ್ಗಿಕ ಬಲವೇ ಪ್ರಧಾನ

ಬಲಂ ನೈಸರ್ಗಿಕಂ ತಚ್ಚೇದ್ವರಾಸ್ತ್ರಾದೇಸ್ತದನ್ಯಥಾ |
ಅನ್ಯಾವೇಶನಿಮಿತ್ತಂ ಚೇದ್ಬಲಮನ್ಯಾತ್ಮಕಂ ಹಿ ತತ್ ||೧೮||

ಅಂತಹ ಬಲವು ಸ್ವಾಭಾವಿಕವಾಗಿದ್ದಲ್ಲಿ ಮಾತ್ರ ಅದು ಉತ್ತಮತ್ವಕ್ಕೆ ಗಮಕ; ವರ ಅಸ್ತ್ರ ಮೊದಲಾದವುಗಳಿಂದ ಉಂಟಾಗಿದ್ದ ಬಲವಾಗಿದ್ದಲ್ಲಿ ಅದು ಉತ್ತಮತ್ವಕ್ಕೆ ಸಾಧಕವಾಗದೆ ಅಧಮತ್ವಕ್ಕೇ ದ್ಯೋತಕ, ಇತರರ ಆವೇಶದ ನಿಮಿತ್ತ ಉಂಟಾಗಿದ್ದ ಬಲವಂತು ಆವೇಶಮಾಡಿದವರ ಬಲವೇ ಆಗುವದು.

ಶ್ಲೋಕ ೧೯ - ದೇವತೆಗಳಲ್ಲೂ ಬಲವೇ ನಿರ್ಣಾಯಕ

ದೇವೇಷು ಬಲಿನಾಮೇವ ಭಕ್ತಿಜ್ಞಾನೇ ನ ಚಾನ್ಯಥಾ |
ಸ ಏವ ಚ ಪ್ರಿಯೋ ವಿಷ್ಣೋರ್ನಾನ್ಯಥಾ ತು ಕಥಂಚನ ||೧೯||

ದೇವತೆಗಳಲ್ಲಿ ಬಲವಿದ್ದವರಿಗೇ ಭಕ್ತಿ ಮತ್ತು ಜ್ಞಾನಗಳು, ಇಲ್ಲವಾದಲ್ಲಿ ಇಲ್ಲ; ಮತ್ತು ಹಾಗೆ ಬಲಶಾಲಿಯಾದನೇ ಶ್ರೀಹರಿಗೆ ಪ್ರಿಯ; ಇಲ್ಲವಾದಲ್ಲಿ ಅವನಿಗೆ ಪ್ರಿಯನಾಗಲಾರ.

ಶ್ಲೋಕ ೨೦ - ಬಲದ ಹಿರಿಮೆಗೆ ಕಾರಣ (೧/೨)

ತಸ್ಮಾದ್ಯೋ ಯೋ ಬಲಜ್ಯೇಷ್ಠಃ ಸ ಗುಣಜ್ಯೇಷ್ಠ ಏವ ಚ |
ಬಲಂ ಹಿ ಕ್ಷತ್ರಿಯೇ ವ್ಯಕ್ತಂ ಜ್ಞಾಯತೇ ಸ್ಥೂಲದೃಷ್ಟಿಭಿಃ ||೨೦||

ಆದ್ದರಿಂದ ಯಾವನು ಬಲದಲ್ಲಿ ಶ್ರೇಷ್ಠನೋ ಅವನು ಗುಣದಲ್ಲಿಯೂ ಶ್ರೇಷ್ಠನೇ ಆಗಿರುವನು; ಸ್ಥೂಲದೃಷ್ಟಿಯವರಿಗೆ ಕ್ಷತ್ರಿಯರಲ್ಲಿ ಸ್ಪಷ್ಟವಾಗಿ ಗೋಚರಿಸುವದು ಬಲವೇ ಅಲ್ಲವೇ!

ಶ್ಲೋಕ ೨೧ - ಬಲದ ಹಿರಿಮೆಗೆ ಕಾರಣ (೨/೨)

ಜ್ಞಾನಾದಯೋ ಗುಣಾ ಯಸ್ಮಾತ್ ಜ್ಞಾಯಂತೇ ಸೂಕ್ಷ್ಮದೃಷ್ಟಿಭಿಃ |
ತಸ್ಮಾದ್ಯತ್ರ ಬಲಂ ತತ್ರ ವಿಜ್ಞಾತವ್ಯಾ ಗುಣಾಃ ಪರೇ ||೨೧||

ಜ್ಞಾನ ಮೊದಲಾದ ಗುಣಗಳು ಸೂಕ್ಷ್ಮದೃಷ್ಟಿಗಳಿಂದ ಮಾತ್ರವೇ ತಿಳಿಯಲ್ಪಡುವಂತಹವುಗಳಾಗಿವೆ; ಆದ್ದರಿಂದ ಬಲವಿರುವಲ್ಲಿ ಶ್ರೇಷ್ಠವಾದ ಜ್ಞಾನಾದಿಗುಣಗಳು ಸಹ ಇರುವವು ಎಂದು ತಿಳಿಯಬೇಕು.

ಶ್ಲೋಕ ೨೨ - ಹರಿಪ್ರೀತಿಗೆ ಕಾರಣವಾಗುವ ಬಲವೇ ನಿರ್ಣಾಯಕ

ದೇವೇಷ್ವೇವ ನ ಚಾನ್ಯೇಷು ವಾಸುದೇವಪ್ರತೀಪತಃ |
ಕ್ಷತ್ರಾದನ್ಯೇಷ್ವಪಿ ಬಲಂ ಪ್ರಮಾಣಂ ಯತ್ರ ಕೇಶವಃ |
ಪ್ರವೃತ್ತೋ ದುಷ್ಟನಿಧನೇ ಜ್ಞಾನಕಾರ್ಯೇ ತದೈವ ಚ ||೨೨||

ಬಲಾಧಿಕ್ಯವಿರುವಲ್ಲಿ ಜ್ಞಾನಾದಿ ಗುಣಾಧಿಕ್ಯವೆಂಬ ನಿಯಮವು ದೇವತೆಗಳಲ್ಲೇ ಹೊರತು ಇತರರಲ್ಲಲ್ಲ. ಅವರು ವಿಷ್ಣುವಿನ ವಿರೋಧಿಗಳಾದ್ದರಿಂದ ಅವರಿಗೆ ಈ ನಿಯಮವು ಅನ್ವಯಿಸುವದಿಲ್ಲ; ಶ್ರೀಹರಿಯು ದುಷ್ಟಶಿಕ್ಷಣಕಾರ್ಯ ಮತ್ತು ತದುಪಯುಕ್ತ ಜ್ಞಾನಕಾರ್ಯಗಳಿಗೆಂದು ಅವತಾರಮಾಡಿದಾಗ ಕ್ಷತ್ರಿಯರಿಗೆ ಮಾತ್ರವಲ್ಲದೆ ಬ್ರಾಹ್ಮಣಾದಿ ಇತರ ವರ್ಣದವರ ತಾರತಮ್ಯಕ್ಕೂ ಅವರವರ ಬಲವೇ ಆಧಾರವಾಗುತ್ತದೆ.

ಶ್ಲೋಕ ೨೩ - ಬ್ರಾಹ್ಮಣರಿಗೆ ಜ್ಞಾನವೇ ಪ್ರಧಾನ

ಅನ್ಯತ್ರ ಬ್ರಾಹ್ಮಣಾನಾಂ ತು ಪ್ರಮಾಣಂ ಜ್ಞಾನಮೇವ ಹಿ |
ಕ್ಷತ್ರಿಯಾಣಾಂ ಬಲಂ ಚೈವ ಸರ್ವೇಷಾಂ ವಿಷ್ಣುಕಾರ್ಯತಾ ||೨೩||

ಇತರ ಪ್ರಸಂಗಗಳಲ್ಲಿ ಬ್ರಾಹ್ಮಣರ ಹಿರಿಮೆಗೆ ಜ್ಞಾನವೂ, ಕ್ಷತ್ರಿಯರಿಗೆ ಬಲವೂ ಮುಖ್ಯ ಆಧಾರ; ಬ್ರಾಹ್ಮಣಾದಿ ಸಕಲರಿಗೂ ಮೂಲತಃ ಯೋಗ್ಯತಾ ನಿರ್ಣಾಯಕವಾದ ಮುಖ್ಯ ಆಧಾರವೆಂದರೆ ಭಗವತ್ಕಾರ್ಯಸಾಧನೆಯೇ.

ಶ್ಲೋಕ ೨೪ - ಶ್ರೀಹರಿಯ ಬಲಕಾರ್ಯ ಜ್ಞಾನಕಾರ್ಯದ ರೂಪಗಳು

ಕೃಷ್ಣರಾಮಾದಿರೂಪೇಷು ಬಲಕಾರ್ಯೋ ಜನಾರ್ದನಃ |
ದತ್ತವ್ಯಾಸಾದಿರೂಪೇಷು ಜ್ಞಾನಕಾರ್ಯಸ್ತಥಾ ಪ್ರಭುಃ ||೨೪||

ಪ್ರಭುವಾದ ಶ್ರೀಹರಿಯು ಕೃಷ್ಣ ರಾಮ ಮೊದಲಾದ ರೂಪಗಳಲ್ಲಿ ಬಲಕಾರ್ಯವನ್ನೂ; ದತ್ತಾತ್ರೇಯ, ವೇದವ್ಯಾಸ ಮೊದಲಾದ ರೂಪಗಳಿಂದ ಜ್ಞಾನಕಾರ್ಯವನ್ನು ಮಾಡುವನು.

ಶ್ಲೋಕ ೨೫, ೨೬, ೨೭ ಹಾಗೂ ೨೮ - ಶ್ರೀಹರಿಯ ಸಾಕ್ಷಾದವತಾರಗಳು

ಮತ್ಸ್ಯಕೂರ್ಮವರಾಹಶ್ಚ ಸಿಂಹವಾಮನಭಾರ್ಗವಾಃ |
ರಾಘವಃ ಕೃಷ್ಣಬುದ್ಧೌ ಚ ಕೃಷ್ಣದ್ವೈಪಾಯನಸ್ತಥಾ ||೨೫||

ಕಪಿಲೋ ದತ್ತವೃಷಭೌ ಶಿಂಶುಮಾರೋ ರುಚೇಃ ಸುತಃ |
ನಾರಯಣೋ ಹರಿಃ ಕೃಷ್ಣಸ್ತಾಪಸೋ ಮನುರೇವಚ ||೨೬||

ಮಹಿದಾಸಸ್ತಥಾ ಹಂಸಃ ಸ್ತ್ರೀರೂಪೋ ಹಯಶೀರ್ಷವಾನ್ |
ತಥೈವ ಬಡಬಾವಕ್ತ್ರಃ ಕಲ್ಕೀ ಧನ್ವಂತರಿಃ ಪ್ರಭುಃ ||೨೭||

ಇತ್ಯಾದ್ಯಾಃ ಕೇವಲೋ ವಿಷ್ಣುರ್ನೈಷಾಂ ಭೇದಃ ಕಥಂಚನ |
ನ ವಿಶೇಷೋ ಗುಣೈಃ ಸರ್ವೈರ್ಬಲಜ್ಞಾನಾದಿಭಿಃ ಕ್ವಚಿತ್ ||೨೮||

ಮತ್ಸ್ಯ, ಕೂರ್ಮ, ವರಾಹ, ನರಸಿಂಹ, ವಾಮನ, ಪರಶುರಾಮ, ರಾಮ, ಯಾದವಕೃಷ್ಣ, ಬುದ್ಧ, ವೇದವ್ಯಾಸ (ವಾಸಿಷ್ಠಕೃಷ್ಣ) , ಕಪಿಲ, ದತ್ತಾತ್ರೇಯ, ವೃಷಭ, ಶಿಂಶುಮಾರ, ಯಜ್ಞ, ನಾರಯಣ, ಹರಿ, ಕೃಷ್ಣ, ತಾಪಸಮನು, ಮಹಿದಾಸ (ಐತರೇಯ), ಹಂಸ, ನಾರಾಯಣೀ (ಮೋಹಿನೀ) , ಹಯಗ್ರೀವ, ಬಡವಾನಲ, ಕಲ್ಕೀ, ಧನ್ವಂತರೀ ಇವೇ ಮೊದಲಾದವುಗಳು ಸಾಕ್ಷಾತ್ ವಿಷ್ಣುರೂಪಗಳು. ಇವುಗಳಲ್ಲಿ ಯಾವರೀತಿಯಲ್ಲೂ ಭೇದ ಇಲ್ಲವೇ ಇಲ್ಲ; ಬಲ, ಜ್ಞಾನ ಮೊದಲಾದ ಸಕಲ ಗುಣಗಳಲ್ಲೂ ಇವುಗಳಲ್ಲಿ ಯಾವುದೇ ವ್ಯತ್ಯಾಸ ಎಲ್ಲೂ ಇರುವದಿಲ್ಲ.

To be continued ......

shreemadaanaMdateerthabhagavatpaada praNeeta

||shreemaddhanumadbhImamadhwaaMrgataraamakRuShNavEdavyaasaatmakashreelakShmIhayagreevaaya namaH||

adhyaaya 2 - bhaaratavaakyOddhaaraH

shlOka 1 - maMgaLaacharaNe

jayati hariraciMtyaH sarvadEvaikavaMdyaH paramagururabhIShTa avaaptidaH sajjanaanaam |
nikhilaguNagaNaarNO nityanirmuktadOShaH sarasijanayanO&sau shreepatirmaanadO naH ||1||

chiMtanege eTukadavanU, sakala dEvategaLiMdalU sarvOttamatwEna vaMdyanU, brahmadEvaru modalaada uttamadEvategaLige guruvU, sajjanara abhIShTavannu IDErisuvavanU, guNagaNagaLa saagaranU, sadaa sakaladOShadooranU, puMDarIkaakShanU, lakShmIpatiyU, nammellarigU j~jaanapradanU aada shreehariyu sarvOtkRuShTanaagiruvanu.

shlOka 2 - adhyaayada viShaya

uktaH poorvaadhyaayE shaastraaNaaM nirNayaH parO divyaH |
atha bhaaratavaakyaanyEt airEvaadhyavasyaMtE ||2||

hiMdina adhyaayadalli shaastragaLa viShNusarvOttamatwa pratipaadakavaada nirNaya hELalpaTTitu; eega mahaabhaaratada vaakyagaLu ee uttamavaada vaakyagaLiMdalE nirNayisalpaDuvavu.

shlOka 3 - graMthaviplavakke kaaraNagaLu (1/2)

kwacid graMthaan prakShipaMti kwacidaMtaritaanapi |
kuryaH kwaciccavyatyaasaM pramaadaat kwacidanyathaa ||3||

kelaveDegaLalli shlOkagaLannu sErisuvaru; matte kelaveDe alliruva tamma matakke pratikoolavaada shlOkagaLannu tegeduhaakuvaru; kelaveDegaLalli shlOkagaLannu sthaLapallaTa maaDuvaru; idaroMdige aj~jaana athavaa bhraaMtigaLiMdaagi saha kelavomme graMthada swaroopa keDuvaduMTu.

shlOka 4 - graMthaviplavakke kaaraNagaLu (2/2)

anutsannaa api graMthaa vyaakulaa iti sarvashaH |
utsannaaH praayashaH sarvE kOTyaMshO&pi na vartatE ||4||

naashavaagade uLidiruva graMthagaLu saha hIge astavyastavaagive; graMthagaLella naashavaagiruvadE heccu; kOTiya oMdu paalinaShTu graMthagaLu saha eega uLidilla.

shlOka 5 haagU 6 - nirNayaracanege kaaraNa - rachanege arhate (1/2)

graMthO&pyEvaM viluLitaH kimvarthO dEvadurgamaH |
kalaavEvaM vyaakulitE nirNayaaya pracOditaH ||5||

hariNaa nirNayaan vacmi vijaanaMstatprasaad ataH |
shaastraaMtaraaNi saMjaanan vEdAMshcaasya prasaadataH ||6||

graMthagaLE hIge uccinnavaagiruvaaga innu dEvategaLigU saakalyEna tiLiyalaagada arthagaLa bagge hELuvadEnu? kaliyugadalli hIge graMthagaLu vyaakulitavaadaaga ivugaLa nirNayakkeMdu shreehariyiMda prEritanaagi naanu avana anugrahadiMdalE ellavannu ballavanaagi nirNayagaLannu tiLisuvenu. naanu avana anugrahadiMdalE itara shaastragaLannU vEdagaLannU aritavanu.

shlOka 7 haagU 8 - nirNayaracanege kaaraNa - rachanege arhate (2/2)

dEshE dEshE tathaa graMthaan dRuShTvaacaiva pRuthagvidhaan |
yathaa sa bhagavaan vyaasaH saakShaannaaraaYaNa H prabhuH ||7||

jagaada bhaarataadyEShu tathaa vakShyE tadIkShayaa |
saMkShEpaat sarvashaastraarthaM bhaarataarthaanusaa rataH ||8||

pratyakShavaagiyU bEre bEre dEshagaLalliruva anEkateranaada nirNaya pratipaadaka graMthagaLannu saha aa shreehariya anugrahadiMdalE tiLidu, samartharU ShaDguNaishwaryasaM pannanaada saakShaat naaraayaNaavataararU aada shreevEdavyaasaru mahaabhaarataadi graMthagaLalli hEgE tiLisikoTTiruvarO haage avara karuNeyiMdalE bhaarataarthakke anusaaravaagi sakala shaastraarthavannu saMkShEpavaagi hELuvenu.

shlOka 9 haagU 10 - mahaabhaaratavu sakala shaastragaLa nirNaya - mahaabhaaratada tulaabhaara

nirNayaH sarvashaastraaNaaM bhaarataM parichakShatE |
bhaarataM sarvavEdaaSca tulaamaarOpitaaH puraa ||9||

dEvairbrahmaadibhiH sarvaiH RuShibhiSca samanvitaiH |
vyaasasyaivaaj~jayaa tatra twatyarichyata bhaaratam ||10||

sarvashaastrarthagaLigU mahaabhaaratavE nirNaayakaveMbudaagi hELuvaru; hiMde mahaabhaarata mattu sakala vEdagaLu shreevEdavyaasara aadEshadaMteyE, brahmaadi dEvategaLiMdalU, sakala RuShigaLiMdalU, oMdu takkaDiyalli irisi toogalpaTTavu; aaga mahaabhaaratavu vEdaadi itara sakala shaastragaLannu mIrisitu.

shlOka 11 - mahabhaaratada nirvacana

mahatwaadbhaaravatwaacca mahaabhaaratamucyatE |
niruktasya yO vEda sarvapaapaiH pramucyatE ||11||

mahattaravaaddariMdalU, bhaaravaadaddariMdalU 'mahaabhaarata' eMbudaagi mahaabhaarata tiLiside; adara nirvacanavannu yaavanu tiLiyuvanO avanu sarvapaapagaLiMdalU biDugaDe hoMduvanu.

shlOka 12 - mahaabhaaratadadiMda tattwanirNayada krama

nirNayaH sarvashaastraaNaaM sadRuShTaaMtO hi bhaaratE |
kRutO viShNuvashatwaM hi brahmaadInaaM prakaashitam |
yataH kRuShNavashE sarvE bheemaadyaaH samyagIritaaH ||11||

bhaaratadalli nidarshanapoorvakavaagi sarvashaastragaLa nirNayavumaaDalpaTTide; alli bheemaadi sarvarU shreekRuShNana adhInaru eMdu sphuTavaagi nirUpitavaagiruvadariMda, brahmaadigaLa viShNuvashatwavu adaralli spaShTavaagi pratipaaditavaagide .

shlOka 13 haagU 14 - viShNuvE sakalarigU j~Jaanapradaata

sarvEShaaM j~JaanadO viShNuH yashOdaatEti chOditaH ||13||

yasmaat vyaasaatmanaa tEShaaM bhaaratE usha Ucivaan |
j~Jaanadashca shukaadInaaM brahmarudraadiroopiNaam ||14||

sakalarigU viShNuvE j~Jaanaprada, yashaHprada eMbudaagi hELalpaTTiruvanu; hEgeMdare vyaasaroopadiMda bhaaratadalli bheemaadigaLa hirimeyannu tiLisi yashaHpradaraagiruvaru; mattu brahmarudraadigaLa avataararaada shukaacaaryaru modalaadavarige tattvOpadEshavannu maaDi j~Jaanapradaraagiruvaru.

shlOka 15 - bheemaniMda tiLiyuva tattwa

brahmaa&dhikashca dEvEbhyaH shEShaadrudraadapIritaH |
priyashca viShNOH sarvEbhya iti bhImanidarshanaat ||15||

brahmadEvaru itara sakaladEvategaLigiMtalU, SEShanigiMtalU, rudranigiMtalU shrEShTharu; mattu itara ellarigiMtalU mahaaviShNuvige avarE heccupriyaru eMba pramEyavu bheemasEnana nidarshanadiMda tiLisalpaTTide.

shlOka 16 - vaayudEvaru shreehariya pradhaana aMga

bhUbhaarahaariNO viShNOH pradhaanaaMgaM hi maarutiH |
maagadhaadivadhaadEva duryOdhanavadhaadapi ||16||

jaraasaMdha modalaadavara saMhaara mattu duryOdhanasaMhaara ivugaLiMda bhImasEnanu viShNuvina bhUbhaaraharaNakaaryadalli pradhaanaaMga eMdu tiLiyuvadu.

shlOka 17 - kShatriyaralli balavE nirNaayaka

yO ya Eva balajYEShThaH kShatriyEShu sa uttamaH |
aMgaM cEdwiShNukaaryEShu tadbhaktaiva na chaanyathaa ||17||

kshatriyaralli yaavanu baladalli migilO avanE uttama; aadare aMtaha balavu bhagavatkaaryakke aMgavaagirabEku; viShNubhaktiyiMda kooDirabEku; illavaadalli adu uttamatwakke saadhakavaagadu.

shlOka 18 - naisargika balavE pradhaana

balaM naisargikaM taccEdwaraastraadEstadanyathaa |
anyaavEshanimittaM cEdbalamanyaatmakaM hi tat ||18||

aMtaha balavu swaabhaavikavaagiddalli maatra adu uttamatwakke gamaka; vara astra modalaadavugaLiMda uMTaagidda balavaagiddalli adu uttamatwakke saadhakavaagade adhamatwakkE dyOtaka, itarara aavEshada nimitta uMTaagidda balavaMtu aavEshamaaDidavara balavE aaguvadu.

shlOka 19 - dEvategaLallU balavE nirNaayaka

dEvEShu balinaamEva bhaktij~jaanE na caanyathaa |
sa Eva ca priyO viShNOrnaanyathaa tu kathaMcana ||19||

dEvategaLalli balaviddavarigE bhakti mattu j~jaanagaLu, illavaadalli illa; mattu haage balashaaliyaadanE shreeharige priya; illavaadalli avanige priyanaagalaara.

shlOka 20 - balada hirimege kaaraNa (1/2)

tasmaadyO yO balajyEShThaH sa guNajyEShTha Eva ca |
balaM hi kShatriyE vyaktaM j~jaayatE sthooladRuShTibhiH ||20||

aaddariMda yaavanu baladalli shrEShThanO avanu guNadalliyU shrEShThanE aagiruvanu; sthooladRuShTiyavarige kShatriyaralli spaShTavaagi gOcarisuvadu balavE allavE!

shlOka 21 - balada hirimege kaaraNa (2/2)

j~jaanaadayO guNaa yasmaat j~JaayaMtE sookShmadRuShTibhiH |
tasmaadyatra balaM tatra vij~Jaatavyaa guNaaH parE ||21||

j~jaana modalaada guNagaLu sookShmadRuShTigaLiMda maatravE tiLiyalpaDuvaMtahavugaLaagive; aaddariMda balaviruvalli shrEShThavaada j~jaanaadiguNagaLu saha iruvavu eMdu tiLiyabEku.

shlOka 22 - haripreetige kaaraNavaaguva balavE nirNaayaka

dEvEShvEva na chaanyEShu vaasudEvapratIpataH |
kShatraadanyEShwapi balaM pramaaNaM yatra kEshavaH |
pravRuttO duShTanidhanE j~jaanakaaryE tadaiva ca ||22||

balaadhikyaviruvalli j~jaanaadi guNaadhikyaveMba niyamavu dEvategaLallE horatu itararallalla. avaru viShNuvina virOdhigaLaaddariMda avarige ee niyamavu anwayisuvadilla; shreehariyu duShTashikShaNakaarya mattu tadupayukta j~jaanakaaryagaLigeMdu avataaramaaDidaaga kShatriyarige maatravallade braahmaNaadi itara varNadavara taaratamyakkU avaravara balavE aadhaaravaaguttade.

shlOka 23 - braahmaNarige j~jaanavE pradhaana

anyatra braahmaNaanaaM tu pramaaNaM j~jaanamEva hi |
kShatriyaaNaaM balaM caiva sarvEShaaM viShNukaaryataa ||23||

itara prasaMgagaLalli braahmaNara hirimege j~JaanavU, kShatriyarige balavU mukhya aadhaara; braahmaNaadi sakalarigU moolataH yOgyataa nirNaayakavaada mukhya aadhaaraveMdare bhagavatkaaryasaadhaneyE.

shlOka 24 - shreehariya balakaarya j~jaanakaaryada roopagaLu

kRuShNaraamaadiroopEShu balakaaryO janaardanaH |
dattavyaasaadiroopEShu j~jaanakaaryastathaa prabhuH ||24||

prabhuvaada shreehariyu kRuShNa raama modalaada roopagaLalli balakaaryavannU; dattaatrEya, vEdavyaasa modalaada roopagaLiMda j~jaanakaaryavannu maaDuvanu.

shlOka 25, 26, 27 haagU 28 - shreehariya saakShaadavataaragaLu

matsyakoormavaraahashca siMhavaamanabhaargavaaH |
raaghavaH kRuShNabuddhau ca kRuShNadwaipaayanastathaa ||25||

kapilO dattavRuShabhau shiMshumaarO ruchEH sutaH |
naarayaNO hariH kRuShNastaapasO manurEvaca ||26||

mahidaasastathaa haMsaH streeroopO hayasheerShavaan |
tathaiva baDabaavaktraH kalkI dhanwaMtariH prabhuH ||27||

ityaadyaaH kEvalO viShNurnaiShaaM bhEdaH kathaMcana |
na vishEShO guNaiH sarvairbalaj~jaanaadibhiH kwacit ||28||

matsya, koorma, varaaha, narasiMha, vaamana, parashuraama, raama, yaadavakRuShNa, buddha, vEdavyaasa (vaasiShThakRuShNa) , kapila, dattaatrEya, vRuShabha, shiMshumaara, yaj~ja, naarayaNa, hari, kRuShNa, taapasamanu, mahidaasa (aitarEya), haMsa, naaraayaNI (mOhinI) , hayagrIva, baDavaanala, kalkI, dhanwaMtarI ivE modalaadavugaLu saakShaat viShNuroopagaLu. ivugaLalli yaavarItiyallU bhEda illavE illa; bala, j~jaana modalaada sakala guNagaLallU ivugaLalli yaavudE vyatyaasa ellU iruvadilla.

To be continued ....