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harikathAmR^itasAra gurugaLa
karuNadiMdApanitu pELuve
parama bhagavadbhaktaridanAdaradi kELuvudu
harikathAmR^itasAra shrIma
dguruvara jagannAthadAsara
karataLAmalakavene pELida sakalasaMdhigaLa
paramapaMDitamAnigaLu ma
tsarisaledegichchAgi tOruva
darisikarigidu tOri pELuvudalla dhareyOLage-----------HKAS_33-01
harikathAmR^itasAra = the nectar of the story of ParamAtma
shrImadguruvara jagannAthadAsara = guru srEShTha JagannAtha dAsa, who was aparOxi j~nAni
karataLAmalakavene = like the water that tastes sweet when it comes in contact with 'nellikAyi' (Amla) kept in our palm
pELida = said by aparOxa j~nAna
sakalasaMdhigaLa = all the saMdhi-s
parama paMDitamAnigaLu = those proud paMDita-s who advise others about shAstra-s but they themselves flout the same
matsarisalu = thinking with jealousy that – 'What benefit would I derive by reading this graMtha?'
edegichchAgi tOruvudu = would burn their hearts by hearing this harikathAmR^itasAra
arisikarige = those who do not understand bhagavan mahima
idu = this graMtha
tOruvidalla = do not show them this graMtha
pELuvudalla = do not advise them this graMtha
dhareyOLage = on this earth
All the saMdhi-s of this harikathAmR^itasAra have been said and written by guru srEShTha aparOxa j~nAni JagannAtha dAsa. They are as sweet as the water which is tasted with a piece of amla in the palm of ones hand.
This graMtha appears like agni for the so called scholars (j~nAni-s), who advise others but they themselves do not follow what they preach.
We must not preach this harikathAmR^itasAra to those who do not appreciate bhagavan mahima. We must never show them this graMtha nor should we advise them to read the same.
bhAmini ShaTpadiya rUpada
lI mahAdbhuta kAvyadAdiyo
LA manOhara taratamAtmaka nAMdipadyagaLa
yAmayamake paThisuvara su
dhAmasakha kaipiDiyalosuga
prEmadiMdali pELda gurukAruNyakEnEMbe----------HKAS_33-02
bhAmini ShaTpadiya rUpadalI = this harikathAmR^itasAra which has been written in 'bhAmini ShaTpadi' format i.e. 6 lines per stanza
mahAdbhuta kAvyada = magnum opus which describes the mahima of ParamAtma
AdiyoLu = the 1st saMdhi
A = that guNapURNa saRvOttama ParamAtma
manOhara = that which gives happiness to mukti yOgya jIva-s
taratamAtmaka = containing tAratamya
nAMdipadyagaLa = those stanza of that saMdhi
yAma yAmake = in every yAma
paThisuvara = those who chant
sudhAmasakha = shrI kR^iShNa – who was a friend of sudAma
kaipiDiyalosuga = holds our hand to cross this saMsAra
prEmadiMdali pELda = this harikathAmR^itasAra has been said with love towards bhagavad bhakta-s for uplifting them from this saMsAra
gurukAruNyakEnEMbe = what can I describe about his kindness? Meaning - JagannAtha dAsa has written this harikathAmR^itasAra with extreme kindness towards the bhakta-s of ParamAtma
This magnum opus – harikathAmR^itasAra has been written in 'bhAmini ShaTpadi' format i.e. 6 lines per stanza. The 2nd syllable of every line of the same stanza is rhymes the same syllable.
The 1st saMdhi of this magnum opus describes the tAratamya of dEvata-s starting from guNapURNa saRvOttama ParamAtma. Those bhakta-s who chant the 1st saMdhi of this harikathAmR^itasAra in every yAma of the day would be lifted from this cycle of saMsAra by receiving a helping hand from shrI kR^iShNa who was a Friend of sudAma.
shridaviThala (formerly kaRjagi dAsappa), who was the student of JagannAtha dAsa asks, "What can I describe about the kindness of JagannAtha dAsa, who wrote this harikthAmR^itasAra for his love towards the bhagavad bhakta-s for uplifting them from this saMsAra?' Meaning - JagannAtha dAsa has written this HKAS with extreme kindness towards the bhakta-s of ParamAtma
sAraveMdare harikathAmR^ita
sAraveMbuvudemma guruvara
sAridallade tiLiyeMdenuta mahEMdranaMdanana
sArathiya balagoMDu sAra
sAragaLa niRNaisi pELdanu
sAra naDeva mahAtmarige saMsAravellihudO--------HKAS-33-03
sAraveMdare = if one asks, "What is sAra?'
harikathAmR^itasAraveMbuvudu = the answer would be – "This harikathAmR^itasAra"
emma guruvara = our guru srEShTha shrI JagannAtha dAsa
mahEMdranaMdanana = the son of iMdra i.e. aRjuna's
sArathiya – Charioteer i.e. shrI kR^iShNa
balagoMDu = taking His shelter
sArasAragaLa = the easy road and the difficult road (sAra & asAra)
niRNaisi = was decided in this graMtha
tiLiyeMdenuta = understand the right road as indicated in this graMtha
sAridallade = proclaimed
pELdanusAra naDeva = those who go about in their life according to what is said in this graMtha
mahAtmarige saMsAravellihudO = such j~nAni-s would never be connected with the sukha/duHkha of this saMsAra
If one asks, "What is sAra?' then the natural answer would be – "It is harikathAmR^itasAra"
Our guru srEShTha shrI JagannAtha dAsa who has taken the shelter of shrI kR^iShNa, who was the Charioteer of aRjuna (son of iMdra) has described the easy road and the difficult road (sAra & asAra) decisively in this graMtha and proclaimed the same
Those j~nAni-s who go about in their life according to what is said in this graMtha would never be connected with the sukha/duHkha of this saMsAra.
dAsavaRyara mukhadi niMdu ra
mEshananu kIRtisuva manadabhi
lASheyali vaRNAbhimAgaLolidu pELisida
I sulaxana kAvyadOL yati
prAsagaLige prayatnavillade
lEsulEsene shrAvyamAdudE kuruhu kavigaLige-----HKAS_33-04
dAsavaRyara = dAsa srEShTha JagannAtha dAsa
ramEshananu kIRtisuva = praising the guNa-s of ramApati ParamAtma
manadabhilASheyali = according to the appetite of the manas
mukhadi = in the mouth
vaRNAbhimAgaLu = vaRNAbhimAni-s
niMdu = ParamAtma residing in the mouth of JagannAtha dAsa along with them
olidu pELisida = was pleased with JagannAtha dAsa and made him say this harikthAmR^itasAra
I sulaxana kAvyadOL = the mahAtmya ParamAtma mentioned in this excellent magnum opus
yati prAsagaLige = rhymingly
prayatnavillade = the vaRnAbhimAni dEvata-s made JagannAtha dAsa say/write this effortlessly
kuruhu = those who know that ParamAtma is saRvOttama
lEsu lEsene = those auspicious words are this poem
kavigaLige = other poets who are enemies of ParamAtma
shrAvyamAdudE = would it be pleasant for their ears? Meaning – this harikathAmR^itasAra would never be pleasing to the enemies of ParamAtma
dAsa srEShTha JagannAtha dAsa praises the guNa-s of ramApati ParamAtma according to the appetite of his manas by way of ParamAtma residing along with vaRNAbhimAni-s in his mouth.
ParamAtma was pleased with JagannAtha dAsa and made him say this harikthAmR^itasAra
The mahAtmya of ParamAtma mentioned in this excellent magnum opus, which has an excellent rhyme was enabled by the vaRnAbhimAni dEvata-s, who made JagannAtha dAsa say/write this effortlessly
For those who know that ParamAtma is saRvOttama the auspicious words of this poem are very pleasant to the ears, whereas for other poets who are enemies of ParamAtma this harikthAmR^itasAra would never be pleasing to the enemies of ParamAtma
prAkR^itOktigaLeMdu baride ma
hAkR^itaghnaru jarivarallade
svIkR^itava mADadale biDuvare sujanaradavaru
shrI kR^itIpatiyamalaguNagaLu
I kR^itiyoLuMTAda baLika
prAkR^itave saMskR^itada saDagavEnu suguNarige ----------HKAS_33-05
prAkR^itOktigaLeMdu = saying that this is a poem in kannaDa language
mahAkR^itaghnaru = forgetting the favor done but treating this as a disfavor
baride = without writing or reading this graMtha
jarivarallade = they leave this away
sujanaradavaru = the sujana-s who realize bhagavan mahima
svIkR^itava mADadale = without accepting
biDuvare = would they leave it? Meaning – the sajjana-s would never leave this graMthA without reading or writing the same
shrI kR^itIpatiya = kR^itipati pradyumna ParamAtma
amalaguNagaLu = pure guNa-s
I kR^itiyoLuMTAda baLika = when they exist in this graMtha
saMskR^itada saDagavEnu = what is so great that exists in saMskR^ita language
suguNarige = sajjana-s who do not have any vaiShamya
prAkR^itave = this language (kannaDa) would itself be saMskR^ita and increase their knowledge
If one comments by saying, "Oh this is a poem in kannaDa language. It is not so good." and forgetting the favor done by JagannAtha dAsa but treating this as a disfavor without writing or reading this graMtha.
Such persons would discard this graMtha.
The sujana-s who realize bhagavan mahima would never leave this graMthA without reading or writing the same and accepting the same.
When this graMtha contains the description of pure guNa-s of kR^itipati pradyumna ParamAtma, "What is so great that exists in saMskR^ita language?" asks shrIdaviThala dAsa.
The sajjana-s who do not have any vaiShamya about the language in which the guNa-s of ParamAtma are described. Under such circumstances, the language (kannaDa) would itself be saMskR^ita and increase their knowledge.
(Authors comment: - Or for that matter any other language which describes the pure guNa-s of ParamAtma would be acceptable to sajjana-s )
shrUtige shObhanavAgadoDe jaDa
matige maMgaLavIyadoDe shruti
smR^itige sammatavalladiddoDe namma gururAya
mathisi madhvAgamapayObdhiya
xitige torida brahmavidyA
ratarigIpsita harikathAmR^itasAra sogasuvude--------HKAS_33-06
shrUtige shObhanavAgadoDe = if it does not purify the ears by hearing this magnum opus
jaDamatige = to the aj~nAni-s
maMgaLavIyadoDe = thinking that this graMtha does not please ParamAtma and it not useful and rejecting the same
shrutismR^itige = purANa-s written by vEdavyAsa dEvaru
sammatavalladiddoDe = if this graMtha does not subscribe to the views therein, then it deserves to be rejected
namma gururAya = our guru JagannAtha dAsa
madhvAgama = in line with the teachings madhva shAstra
payObdhiya = in xIra samudra
mathisi = churned those thoughts and produced this nectarian harikathAmR^itasAra
xitige torida = proliferated on this earth
brahmavidyAratarige Ipsita = to those entitled jIva-s who are desirous of gaining brahma j~nAna
harikathAmR^itasAra sogasuvude = this graMtha would be useful to only to bhagavad bhakta-s and not others
The ears of aj~nAni-s would not be purified by hearing this magnum opus who think that this graMtha does not please ParamAtma and it not useful and they would reject the same.
However, if this graMtha does not subscribe to the views written in purANa-s written by vEdavyAsa dEvaru, then it deserves to be rejected.
Our guru JagannAtha dAsa has churned those thoughts in xIra samudra from the teachings which are in line with madhva shAstra and produced this nectar of harikathAmR^itasAra and proliferated the same on this earth.
This graMtha would be useful only those entitled jIva-s (bhagavad bhakta-s) who are desirous of gaining brahma j~nAna and not to others.
bhaktivAdadi pELdaneMba pra
sakti salladu kAvyadoLu puna
rukti shuShkasamAsa padavyatyAsa modalAda
yuktishAstra viruddha shabda vi
bhakti viShayagaLiralu jIva
nmukti yOgyavideMdu siri madanaMta mechchuvane-----HKAS_33-07
bhaktivAdadi = even if this graMtha contains errors, since this graMtha is narrated with extreme bhakti
pELdaneMba = it has been narrated
prasakti salladu = topic / subject does not allow us to engage in anything else as it describes the bhagavan mahime
kAvyadoLu = in this poem
punarukti = repeating what has been stated in this poem
shuShkasamAsa = useless talk
padavyatyAsa = difference in lines are not in line according to shAstra-s
modalAda = and other
yukti = secrets as mentioned in the shAstra-s
shAstra viruddha = against shAstra-s
shabda = words that are used
vibhakti = non-bhakti
viShayagaLu = viShaya-s
iralu = since they exist
jIvanmukti = for the jIva to obtain mukti from this saMsAra
yOgyavideMdu = this is fit for the same
siri madanaMta mechchuvane = how is this graMtha is acceptable by ParamAtma? Because this graMtha ParamAtma would not be happy if His mahAtma is not expounded in this graMtha.
Even if this graMtha contains errors, since this graMtha is narrated with extreme bhakti and the topics therein do not allow us to engage in anything else as it describes the bhagavan mahime.
Repeating what has been stated in this poem is not useless talk even if there is difference in statements not in line according to shAstra-s and other secrets as mentioned in the shAstra-s and even if there are words used in the poem which are not related to bhakti this poem if fit for the jIva to obtain mukti from this saMsAra as it contains viShaya-s which describe ParamAtma.
How is this graMtha is acceptable by ParamAtma? Because this graMtha ParamAtma would not be happy if His mahAtma is not illustrated in this graMtha.
ParamAtma would not be pleased if this graMtha does not describe His guNa-s.
Ashukavikula kalpataru di
gdEshavariyalu raMganolumeya
dAsakUTastharigeragi nA bEDikoMbuvenu
I sulaxaNa harikathAmR^ita
mIsaLayide sAra dIRgha
dvEShigaLigereyadale salisuvudenna binnapava---------HKAS-33-08
Ashukavikula = belonging to a class of poets who write without difficulty in thinking
kalpataru = like a kalpavR^ixa - meaning – topmost among poets
digdEshavariyalu = known by bhakta-s from all over
raMganolumeya = obtained the anugraha of ParamAtma
dAsakUTastharige = all the group of dAsa-s
nA eragi = I bow to them
bEDikoMbuvenu = I beg / request to them
I sulaxaNa = this good laxaNa
harikathAmR^ita = harikathAmR^itasAra
mIsaLayide = not having a manas that ParamAtma is saRvOttama
dIRghadvEShigaLige = those such persons who always display enmity for ParamAtma
ereyadale = must not have such feeling
enna binnapava = my request is
salisuvudu = bring this to your manas
sAra = must be told to those who have bhakti & wish to obtain sadgati
JagannAtha dAsa belongs to a class of poets who writes without difficulty in thinking. He is like a kalpavR^ixa - meaning – topmost among poets known by bhakta-s from all over.
He has obtained the anugraha of ParamAtma by listening & studying sachChAstra-s without displaying ahaMkAra.
shridaviThala bows to the group of dAsa-s who say, "What is there in ParamAtma? What is so great about His devotees? etc…" – and tells them that this harikathAmR^itasAra has good laxaNa-s and that they must not have a manas that ParamAtma is not saRvOttama.
To those such persons who always display enmity for ParamAtma must not have such feeling & requests them to bring this to their manas.
This harikathAmR^itasAra must be told to those who have bhakti & wish to obtain sadgati.
prAsagaLa poMdisade shabda
shlEShagala shOdhisade dIRgha
hrasvagaLa sallisade ShaTpadigatige nillisade
dUShakaru dinadinadi mADuva
dUShaNave bhUShaNavu eMdupa
dEshagamyavu harikathAmR^itasAra sAdhayarige---------HKAS_33-09
prAsagaLa poMdisade = without joining the rhyme of the 2nd syllable with the last syllable of the previous line in a stanza to the next line
shabdashlEShagala shOdhisade = without searching for the hidden meaning in the joinable words
dIRgha hrasvagaLa sallisade = without suggesting long & short vowels
ShaTpadigatige nillisade = differences observed by stopping at the end of each of the 6 lines in each stanza
dUShakaru = those who find fault in the secrets therein
dinadinadi = everyday
mADuva dUShaNave = the abuse they shower
bhUShaNavu eMdu = j~nAni-s must think that it is decoration
harikathAmR^itasAra = this harikathAmR^itasAra
sAdhayarige = to those j~nAni-s who wish to understand ParamAtma
upadEshagamyavu = must be understood from a proper guru and not from any other person (aj~nAni-s)
The abuses showered everyday by those who find fault in the secrets in harikathAmR^itasAra by the differences observed by stopping at the end of each of the 6 lines in each stanza, without joining the rhyme of the 2nd syllable with the last syllable of the previous line in a stanza to the next line, without searching for the hidden meaning in the joinable words and suggesting long & short vowels must be ignored.
The j~nAni-s must think that such abuses are a decoration for this harikathAmR^itasAra
Those j~nAni-s who wish to understand ParamAtma must understand this harikathAmR^ita sAra from a proper guru and not from any other person (aj~nAni-s).
ashrutAgamabhAva idara pa
rishramavu ballavarigAnaM
dAshrugaLa maLegaresi mai maresuva chamatkR^itiya
mishrarige maremADi ditijara
shatradali kAya dipparidaroLu
pashrutigaLu tappuvuve nijabhaktiyuktarige---------------HKAS_33-10
ashrutAgama = the special pramEya-s not heard by our ears
bhAva = and rare meanings mentioned in this harikathAmR^itasAra
idara parishramavu = the difficulties in understanding those meanings
ballavarige = those who know
AnaMdAshrugaLa maLegaresi = shed tears of happiness
mai maresuva = not conscious of oneself
chamatkR^itiya = does magic on them
mishrarige = to nitya saMsAri-s
maremADi = gives them only that much portion of AnaMda deserved by them
ditijara = does not give happiness to daitya-s
shatradali = weapons
kAyada = protecting ones sharIra
ippara = imagining some future duHkha
idaroLu = in this harikathAmR^itasAra
upashrutigaLu = the meanings of our siddhaMta as explained in the shruti-s
tappuvuve = those who practice this – would they miss the phala for the same?
nijabhaktiyuktarige = those who have true bhakti and trikaraNa shuddhi
Those who know the special pramEya-s and rare meanings mentioned in this harikathAmR^itasAra, which are not heard by us, shed tears of happiness at the difficulties in understanding those meanings, without being conscious of themselves and it does magic on them.
To nitya saMsAri-s it gives them only that much portion of AnaMda deserved by them whereas it does not give happiness to daitya-s at all.
Only to those persons who have true bhakti and trikaraNa shuddhi and practice the meanings of our siddhaMta as explained in the shruti-s are explained in the harikthAmR^itasAra and this would act like a weapon to protect ones sharIra from future duHkha.
nichcha nijajana mechcha gOdhana
achcha bhAgyavu pechcha pERmeyu
kechcha kELvanu mechcha malamana muchchleMdenuta
uchchvigaLige pochcha posadena
luchcharisidI sachcharitreya
nuchcharise sirivatsatsalAMChana mechchalEnaridu-------HKAS_33-11
nichcha = always
nijajana = the true devotees of ParamAtma
mechcha = would appreciate
gOdhana = the knowledge which is inline with vEda-s
achcha = pure, untainted
bhAgyavu = fortune
pechcha = would increase day by day
pERmeyu kechcha = would increasingly clean the manas
kELvanu mechcha = just by hearing even if one is aj~nAni
muchchleMdenuta = without being engrossed in viShaya-s and reciting the same
uchchvigaLige = those who desire the higher j~nAna
malamana = a manas filled with desire for earthly viShaya-s
pochcha posadenalu = increasingly new
I sachcharitreyanu = the story of ParamAtma in this harikathAmR^itasAra
uchcharisida = those who recite
uchcharise = well studied
sirivatsatsalAMChana = ParamAtma
mechchalEnaridu = would not be a surprise that such a person is recognized as a bhakta
The true devotees of ParamAtma would always appreciate the knowledge which is inline with vEda-s which is pure and untainted
Those who desire the higher j~nAna, their fortune would increase day by day by way of increasingly cleaning the manas filled with desire for earthly viShaya-s just by hearing this harikathAmR^itasAra even if one is aj~nAni without being engrossed in viShaya-s and reciting the same.
It would not be a surprise that a person is recognized as a bhakta who recites the story of ParamAtma in this harikathAmR^itasAra.
sAdhusabheyoLu mereye tatvasu
bOdhavR^iShTiya gareye kAma
krOdha bIjava huriye khaLarede biriye karakariya
vAdigaLa palmuriye paramavi
nOdigaLa mai mareyalOsuga
hAditOrida hiriya bahu chAtUriya hosa pariya--------HKAS_33-12
sAdhusabheyoLu = in the meeting of bhagavad bhakta-s
mereye = while moving about
tatvasubOdha = preaching good j~nAna
vR^iShTiya gareye = rain of tatva-s
kAma krOdha = kAma (anger) & krOdha (lust)
bIjava huriye = roast those seeds
karakariya vAdigaLa = those nitya saMsAri-s who argue against
paMchabhEda, tAratamya
palmuriye = break their tooth of aj~nAna
paramavinOdigaLa = those who happily roam about performing the upAsana of ParamAtma
mai mareyalOsuga = forget themselves
hiriya = superior
bahu chAtUriya = witty (a person who can say or write things that are both clever & funny)
hosa pariya = becmes engrossed in the new j~nAna by forgetting the viShaya-s of the world
hAdi = road of knowledge
tOrida = guided
While in the meeting of bhagavad bhakta-s or while moving about anywhere preaching good j~nAna showering of tatva-s and roasting the seeds of kAma (anger) & krOdha (lust) and breaking the tooth of aj~nAna of those nitya saMsAri-s who argue against paMchabhEda, tAratamya - those who happily roam about performing th upAsana of ParamAtma, forget themselves and they say superior witty (a person who can say or write things that are both clever & funny) things by becoming engrossed in the new j~nAna by forgetting the viShaya-s of the world.
They are thus the guides on the road of knowledge to aj~nAni-s.
vyAsatIRthara olavo viThalO
pAsaka prabhuvaRya puraMdara
dAsarArAyara dayavO tiLiyadu Odi kELadale
kEshavana gunamaNigaLanu prA
NeshagaRpisi vAdirAjara
kOshakoppuva harikathAmR^itasAra pELidaru------HKAS_33-13
prabhuvaRya = he who was a king
vyAsatIRthara = vyAsa rAya svAmi
olavo = one who obtained his anugraha
viThalOpAsaka = upAsaka of viTThala
puraMdaradAsarArAyara = puraMdara dAsa's
dayavO = with his kindness of composing songs in kannaDa language laced with the meanings of our shAstra-s for the benefit of common persons
Odi kELadale = without reading or hearing
tiLiyadu = will not understand
vAdirAjara = vAdirAja yati
kOshakoppuva = agreeable to madhva shAstra
kEshavana = ParamAtma's
guNamaNigaLanu = guNa-s
harikathAmR^itasAra = threaded in this harikathAmR^itasAra
prANeshagaRpisi = bhAratIramaNa mukhya prANAMtaRgata kR^iShNa rUpi ParamAtma
pELidaru = you the bhagavad bhakta-s must take the upadESha from a proper guru and understand this magnum opus
puraMdara dAsa who was the upAsaka of viTThala had obtained the anugraha of vyAsarAya svAmi who was a king.
puraMdara dAsa with his kindness of composing songs in kannaDa language laced them with the meanings of our shAstra-s for the benefit of common persons. Without reading or hearing those songs one may not understand this harikathAmR^itasAra, which is agreeable to vAdirAja yati and madhva shAstra as this harikathAmR^itasAra is laced with the guNa-s of ParamAtma and offered to bhAratIramaNa mukhya prANAMtaRgata kR^iShNa rUpi ParamAtma.
The bhagavad bhakta-s must take the upadESha from a proper guru and understand this magnum opus.
harikathAmR^itasAra navarasa
bharita bahugaMbhIra ratnA
kara ruchira shR^iMgAra sAlaMkAra vistAra
sarasa narakaMThIravAchA
Ryara janita sukumAra sAtvI
karige paramOdAramADida mareyadupakAra--------------HKAS_33-14
harikathAmR^itasAra = this harikathAmR^itasAra
navarasabharita = filled with 9 types of bhakti
bahugaMbhIra = filled with the awesome mahAtmya of ParamAtma
ratnAkara = like the sea which holds jewels
ruchira = makes one to refuse accept earthly viShaya-s and get engrossed in bhagavad viShaya-s
shR^iMgAra sAlaMkAra = decorative
vistAra = explaining the j~nAna, bhakti & vairAgya
narakaMThIravAchARyara janita = born to narasiMhAchARya
sukumAra = filled with aparOxa j~nAna
sarasa = spent time playfully with ParamAtma
paramOdAra = generosity of giving the wealth of knowledge to his students (shiShya-s), bhakta-s
sAtvIkarige = to sAtvika bhagavad bhakta-s
mADida = did by way of this graMtha
upakAra = favor / help
mareyadu = is unforgettable
This harikathAmR^itasAra which is filled with 9 types of bhakti and with the awesome mahAtmya of ParamAtma, is like the sea which holds jewels.
harikathAmR^itasAra makes one to refuse to accept earthly viShaya-s and get engrossed in bhagavad viShaya-s.
aparOxa j~nAna filled JagannAtha dAsa who was the son of narasiMhAchARya, wrote this harikathAmR^itasAra decoratively explains about the j~nAna, bhakti & vairAgya by spending his time playfully with ParamAtma.
He was generous by way of giving the wealth of knowledge to his students (shiShya-s), sAtvika bhagavad bhakta-s and did an unforgettable favor by way of writing this graMtha.
avaniyoLu jyOtiShmatiya tai
lavanu pAmaranuMDu jIRNisa
lavane paMDitnOkaripavivEkiyappaMte
shravaNamaMgaLa harikthAmR^ita
savidu niRguNasAramakkisa
lava nipuNanai yOgyagallade dakkalariyadidu-------------HKAS_33-15
avaniyoLu = on this earth
pAmaranu = ignorant persons
jyOtiShmatiya tailavanu = oil of staff tree seeds
uMDu jIRNisalu = consume and digest
avane paMDitanu = he would be called a paMDita
Okaripa = he who cannot digest that 'jOtiShmatiya taila' but vomits the same
avivEkiyappaMte = and becomes like mad person
shravaNamaMgaLa = bestows maMgaLa just by hearing
harikthAmR^ita = this graMtha harikathAmR^itasAra
savidu = drink and realize its taste
niRguNasAra = unusual guNa-s & mahima of ParamAtma who does not have prakR^iti guNa-s
makkisalu = keeping attention on ParamAtma and drinking this harikathAmR^ita
ava nipuNanai = the capability of such a capable person remains for many janma-s, where as the person who is capable of drinking and digesting the 'jOtiShmati taila' will not have a long lasting capability
yOgyagallade = a person who is sadAchAra saMpanna
idu = this harikathAmR^itasAra is useful for such a person
dakkalariyadu = would be useless to those who are aj~nAni-s
Staff tree is a common name for some temperate members of the Celastraceae, a family of trees and shrubs (many of them climbing forms), widely distributed except in Polar Regions. These plants typically bear small greenish flowers and have seeds with brightly colored (often orange or scarlet) coats that are exposed when the mature seed pod splits open. These seeds are bitter-sweet in taste. Their fruits and brilliant autumn foliage make many species popular as ornamentals.
The oil extracted from these seeds are bitter-sweet in taste, which is referred as 'jyOtiShmatiya taila'.
A person who can drink and digest the 'jyOtiShmatiya taila' would be looked upon as a specialist (paMDita) and he who cannot digest the same and vomits it would be considered as a useless person.
A person is bestowed with maMgaLa just by hearing this graMtha 'harikathAmR^itasAra'. He who drinks and realizes the taste of unusual guNa-s & mahima of ParamAtma who does not have prakR^iti guNa-s by keeping attention on ParamAtma and drinking this harikathAmR^ita - the capability of such a capable person remains for many janma-s, where as the person who is capable of drinking and digesting the 'jOtiShmati taila' will not have a long lasting capability.
This harikathAmR^itasAra is useful for a person who is sadAchAra saMpanna and would be useless to those who are aj~nAni-s.
akkaradoLI kAvyadoLu OM
dakkarava baredOdiva dE
vaRkaLiM dustyajyanenisi dhaRmARthakAmagaLa
lekkisade lOkaikanAthana
bhaktibhAgyava paDeva jIva
nmuktagallade harikathAmR^itasAra sogasuvade-----------HKAS_33-16
akkaradoLu = with extreme shraddha & bhakti
I kAvyadoLu = of this magnum opus
OMdakkarava = one letter
baredOdiva = he who writes and reads
dustyajyanu = impossible to leave or reject him
dEvaRkaLiM = from dEvata-s
enisi = he is so recognized
dhaRmARthakAmagaLa lekkisade = he reject the puruShARtha-s by understanding this graMtha from a guru
lOkaikanAthana = ParamAtma
bhaktibhAgyava = obtains the fortune of bhakti in ParamAtma
paDeva = obtains bhagavad aparOxa
harikathAmR^itasAra = harikathAmR^itasAra
jIvanmuktagallade = he who deserves jIvan mukti – does that which is the right sAdhana
sogasuvade = would it please others? Meaning – it will not please others at all
It would be impossible to leave or reject a person who writes and reads one letter of this magnum opus with extreme shraddha & bhakti, - he is so recognized from dEvata-s
Such a person rejects the puruShARtha-s by understanding this graMtha from a guru and obtains the fortune of bhakti in ParamAtma and achieves bhagavad aparOxa
This harikathAmR^itasAra pleases a person who deserves jIvan mukti and does that which is the right sAdhana.
shridaviThala asks, "Would it please others?" Meaning – it will not please others at all.
otti baha vighnagaLa tadEdapa
mR^ityuvige mare mADi kAlana
bhR^ityarige bhIkarava puTTisi sakalasiddhigaLa
ottigoLisi vanaruhExaNa
nR^ityamADuvanavana maneyoLu
nitya maMgaLa harikathAmR^itasAra paThisuvara-------HKAS_33-17
otti baha vighnagaLa = the forceful obstructions coming in the way of performing satsAdhana
tadEdu = would stop
apamR^ityuvige = untimely death by disease etc…
mare mADi = would not allow the person to be affected by disease etc…
kAlana bhR^ityarige = yamadUta-s (servants of yama)
bhIkarava puTTisi = would not allow the yamadUta-s to take us away
sakala siddhigaLa = all our desires
ottigoLisi = would help to obtain
vanaruhExaNa = ParamAtma, who has Lotus Eyes
nR^ityamADuvanu = gives aparOxa and dances
avana maneyoLu = in the house of such devotees
harikathAmR^itasAra paThisuvara = who recite harikathAmR^itasAra with bhakti & understanding
nitya maMgaLa = bestows indestructible svarUpAnaMda in vaikuMTha
In the house of a person who chants this harikathAmR^itasAra with bhakti and understanding, the forceful obstructions coming by way of untimely death due to disease or any other reason would be stopped by the Lotus Eyed ParamAtma and the yamadUta-s would not be allowed to take away that jIva. Instead, ParamAtma would bestow His aparOxa to such jIva-s and keep them in vaikuMTha and provide them the indestructible svarupAnaMda.
AyurArOgyaiShvaRya yasha
dhaiRya bala vij~nAna samasahAya shouRyo u
dARya guNagAMbhIRya modalAda
AyatagataLuMtAgaloMda
dhyAya paThisida mAtradiM shrava
NIyavallave harikathAmR^itasAra sujanarige---------HKAS_33-18
oMdadhyAya = one saMdhi of this harikathAmR^itasAra
paThisida mAtradiM = just by reciting
AyuH = long life
ArOgya = good health
aiShvaRya = wealth of j~nAna-bhakti-vairAgya
yasha = appropriate success according to yOgyata
dhaiRya = courage
bala = strength
vij~nAna = correct knowledge
samasahAya = among his equals one would have a better support from ParamAtma
shouRya = brave
oudARya = broad hearted towards the deserving person (satpAtra)
guNa = good guNa-s
gAMbhIRya = dignified or majestic behavior whether in profit or loss
modalAda = and other
AyatagataLu = broad benefits
uMtAgalu = would be received by such a person
sujanarige = bhagavad bhakta-s
harikathAmR^itasAra = this harikathAmR^itasAra graMtha
shravaNIyavallave = is he not fit for hearing this harikathAmR^itasAra?
A person who just by chants even one saMdhi of this harikathAmR^itasAra would be bestowed with long life, good health, wealth of j~nAna-bhakti-vairAgya, appropriate success according to yOgyata, courage, strength, correct knowledge
Such a bhagavad bhakta, among his equals one would have a better support from ParamAtma. He would be brave broad hearted towards the deserving person (satpAtra), possess good guNa-s and would remain dignified or majestic behavior whether in profit or loss would enjoy other broad benefits.
A person who hears this harikathAmR^itasAra and understands the same from a guru is fit for the above benefits.
kuruDa kaMgaLa paDeva badhirani
geraDu kivi kELbahavu beLeyada
muruDa madanAkR^itiya tALvanu kELdamAtradali
baraDU hainAguvudu kELdare
koraDu pallivisuvadu pratidina
huruDilAdaru harikathAmR^itasAravanu paThise -----------HKAS_33-19
kuruDa = he who does not eyes of (j~nAna) knowledge
kaMgaLa paDeva = would obtain divya j~nAna (eyes of knowledge)
badhiranige = he who is deaf to hear harikathAmR^itasAra (normally a deaf person)
eraDu kivi kELbahavu = would create interest in ParamAtma kathA and enables him to hear the same
beLeyada muruDa = a duffer who does not have a manas towards ParamAtma
madanAkR^itiya tALvanu = would obtain correct guNa-s and would perform satsAdhaan and obtain good rUpa-s, beauty etc...
baraDU hainAguvudu = would possess divya vastu-s
kELdamAtradali = just by hearing
kELdare = and by hearing with special attention
koraDu = a person just like a dry wooden block (jaDamati) – rather his thoughts are like so
pallivisuvadu = would take roots and blossom – meaning – even such a person would slowly become knowledgeable
pratidina = everyday
huruDilAdaru = even with pride
harikathAmR^itasAravanu paThise = one who chants this harikathAmR^itasAra
Even if a person who does not eyes of (j~nAna) knowledge chants this harikathAmR^itasAra everyday, with pride such a person would obtain divya j~nAna (eyes of knowledge).
This would create interest in ParamAtma kathA in a person who is deaf to hear harikathAmR^itasAra (normally a deaf person) and enables him to hear the same.
A duffer who does not have a manas towards ParamAtma would obtain correct guNa-s and would perform satsAdhana and obtain good rUpa-s, beauty etc... and would possess divya vastu-s just by hearing this harikathAmR^itasAra.
A person whose views are like a dry wooden block (jaDamati) – rather his thoughts are like so, by hearing this harikathAmR^itasAra with special attention, interest in ParamAtma kathA would take roots and blossom – meaning – even such a person would slowly become knowledgeable.
niRjarataraMgiNiyoLanudina
majjanAdi samastakaRmavi
vaRjitAshApAshadiMdali mADidadhikaphala
hejje hejjege doreyadippave
sajjanaru shiratUguvaMdadi
ghaRjisutalI harikathAmR^itasAra paThisuvara----------HKAS_33-20
niRjarataraMgiNiyoLu = in gaMgA river (dEva nadi)
vivaRjita = that which will be washed away
AshApAshadiMdali = he who is entangled in the desires of this saMsAra
Anudina = everyday
majjanAdi samastakaRma = bath and satkaRma-s
mADidadhikaphala = more phala than the ones obtained by doing the above
hejje hejjege = for every line of this harikathAmR^itasAra
doreyadippave = would it not accrue? Meaning – it would certainly accumulate.
sajjanaru = bhagavad bhakta-s
shiratUguvaMdadi = nodding their heads
ghaRjisutali = with deep voice
I harikathAmR^itasAra = this harikathAmR^itasAra
paThisuvara = those who chant
It is understood that persons who is entangled in the desires of this saMsAra if they bathe in gaMgA river (dEva nadi) and perform satkaRma-s, their sins will be washed away.
A person who daily chants this harikathAmR^itasAra with understanding every line would obtain more phala than the ones obtained by doing the above mentioned action.
bhagavad bhakta-s who chant this harikathAmR^itasAra nodding their heads with deep voice would certainly accrue more phala than anyone else.
satiyarige patibhakuti patni
vrata puruSharige haruSha nelegOM
DatimanOharavAgi guruhiriyarige jagadoLage
satata maMgaLavIva bahu su
kR^itigaLenisuta sulabhadiM sa
dgatiya paDevaru harikathAmR^itasAravanu paThise------HKAS_33-21
satiyarige pati bhakuti = if a woman chants/hears this graMtha, she would develop consistent bhakti in her husband
patnivrata = Eka patni vrata in the woman that a person has married
puruSharige = for the man
haruSha nelegOMDu = happiness of seeing aMtaRgata ParamAtma in their husband for woman and the happiness of pleasing the wife for the husband
atimanOharavAgi = would have happiness at all times
guruhiriyarige = those who pay obeisance to their guru and elders
jagadoLage = in this jagat
satata maMgaLavIva = would always obtain maMgaLa
bahu sukR^itigaLenisuta = would be recognized as 'puNyavaMta-s'
sulabhadiM = with ease
harikathAmR^itasAravanu paThise = those who chant this harikathAmR^itasAra
sadgatiya paDevaru = would obtain sadgati from ParamAtma i.e. mOxa
satiyarige pati bhakuti = if a woman chant/hear this graMtha, she would develop consistent bhakti in her husband
patnivrata = Eka patni vrata in the woman that a person has married
puruSharige = for the man
haruSha nelegOMDu = happiness of seeing aMtaRgata ParamAtma in their husband for woman and the happiness of pleasing the wife for the husband
atimanOharavAgi = would have happiness at all times
guruhiriyarige = those who pay obeisance to their guru and elders
jagadoLage = in this jagat
satata maMgaLavIva = would always obtain maMgaLa
bahu sukR^itigaLenisuta = would be recognized as 'puNyavaMta-s'
sulabhadiM = with ease
harikathAmR^itasAravanu paThise = those who chant this harikathAmR^itasAra
sadgatiya paDevaru = would obtain sadgati from ParamAtma i.e. mOxa
If a woman chants/hears this graMtha, she would develop consistentbhakti in her husband and a man would observe 'Eka patni vrata' in the woman that he has married.
She would have the happiness of seeing aMtaRgata ParamAtma in her husband for and he would have the happiness of pleasing the wife and live happily at all times
Those who pay obeisance to their guru and elders in this jagat would always obtain maMgaLa and would easily be recognized as 'puNyavaMta-s'.
Those who chant this harikathAmR^itasAra would obtain sadgati from ParamAtma i.e. mOxa.
eMtu vaRNisalennaLave bhaga
vaMtanamala guNAnuvAdaga
LeMtu pariyali pURNabOdhara matava poMdidara
chiMtanege bappaMte bahu dR^i
ShTAMtapURvakavAgi pELda ma
haMtarige narareMDu bagevare nirayabhAgigaLu-----------HKAS_33-22
eMtu vaRNisali = how much more can I describe the mahima of this harikathAmR^itasAra
ennaLave = it is impossible for me to describe
bhagavaMtana = ShaDguNaishvaRya ParamAtma
amala guNAnuvAdagaLu = description of the pure guNa-s of ParamAtma
eMtu pariyali = in many ways
pURNabOdhara = shrImadAnaMdatIRthAchaRya
matava poMdidara = followers of his teachings – madhva shAstra
chiMtanege bappaMte = road to anusaMdhAna
bahu dR^iShTAMtapURvakavAgi = with many examples
pELda mahaMtarige = JagannAtha dAsa who wrote this harikathAmR^itasAra
narareMDu bagevare = aj~nAni-s who call such a person as a normal human being
nirayabhAgigaLu = such persons are fit for hell and not for mukti
shridaviThala says, "How much more can I describe the mahima of this harikathAmR^itasAra? It is impossible for me to describe the pure guNa-s of ShaDguNaishvaRya ParamAtma."
harikathAmR^itasAra describes in many ways the road to the anusaMdhAna of ParamAtma by citing examples for the followers of the teachings of madhva shAstra.
aj~nAni-s who call such a person like JagannAtha dAsa who wrote this harikathAmR^itasAra as a normal human being, such persons are fit for hell and not for mukti
maNikhachita harivANadali vA
raNasubhOjyapadARtha kR^iShNA
RpaNavenutaRpisidavarigosuga nIDuvaMdadali
praNatarige pOMganaDa varavA
~NmaNigaLiMda virachisida shrutiyo
LuNisi nODuva harikathAmR^itasAravanudAra----------------HKAS_33-23
maNikhachita = fixed with jewels
harivANadali = in a golden plate (mora – in kannaDa)
vAraNa = well balanced
subhOjyapadARtha = non-niShiddha food items
kR^iShNARpaNavenuta aRpisida = offered by saying – kR^iShNARpaNa
avarigosuga = to those bhakta-s of ParamAtma
nIDuvaMdadali = just like they offer
praNatarige = sajjana-s who are engrossed in the bhakti of ParamAtma
pOM = compared to gold
kanaDa = in kannaDa language
varavA~NmaNigaLiMda = with good words and phrases
virachisida = created
harikathAmR^itasAravanu = this harikathAmR^itasAra containing 32 saMdhi-s offered to ParamAtma in that plate
shrutiyoLuNisi = has been food for the ears of bhagavad bhakta-s
udAra = has broad heartedly donated this to the bhagavad bhakta-s
nODuva = see him with AnaMda
Just as bhakta-s would offer well balanced non-niShiddha food as naivEdya to ParamAtma in a golden plate fixed with jewels, by saying kR^iShNARpaNa, in the same way this harikathAmR^itasAra containing 32 saMdhi-s has been offered to ParamAtma in kannaDa language (compared to gold) - in that plate, created with good words and phrases byJagannAtha dAsa, which has been food for the ears of bhagavad bhakta-s.
JagannAtha dAsa has broad heartedly donated this to the bhagavad bhakta-s.
duShTarennade duRviShayadiM
puShTarennade pUtakaRma
bhraShTarennade shrIdaviThThala vENugOpAla
kR^ishNa kaipiDiyuvanu satyavi
shiShTadAsatvavanu pAlisi
niShThEyiMdali harikathAmR^itasAra paThisuvara ----------HKAS_33-24
vishiShTadAsatvavanu pAlisi = by establishing a special servant-relationship with ParamAtma
niShThEyiMdali = with devotion
harikathAmR^itasAra = this harikathamR^itasAra
paThisuvara = those who chant and live by it
shrIdaviThThala = shrIdaviThThala who gives j~nAna, bhakti, vairAgya & aishwaRya
vENugOpAla = vENugOpAla nAmaka ParamAtma
duShTarennade = without labeling them as bad persons even if such people if they are in the company of bad people
duRviShayadiM puShTarennade = even though they are in this saMsAra, they remain unaffected - we must not label them as proud persons
pUtakaRma bhraShTarennade = that they have been spoilt by not performing the daihika, dEshika, kAlika satkaRma-s
kR^ishNa kaipiDiyuvanu = shrI kR^iShNa along with satyabhAma would lend His helping Hand to help us cross this saMsAra
satya = undoubted truth
To those who chant this harikathAmR^itasAra with special devotion, shrIdaviThThala vENugOpAla nAmaka ParamAtma who gives j~nAna, bhakti, vairAgya & aishwaRya would not label them as bad persons even if such people are in the company of bad people and even though they are in this saMsAra, they remain unaffected. We must not label them as proudpersons and that they have been spoilt by not performing the daihika, dEshika, kAlika satkaRma-s.
"There is no doubt that shrI kR^iShNa along with satyabhAma would lend His helping Hand to help those who those who chant this harikathAmR^itasAra with devotion by establishing a special servant-relationship with ParamAtma cross this saMsAra." says shridaviThala (formerly kaRjagi dAsappa), who was the student of JagannAtha dAsa.
This end the postings on shrImad harikathAmR^itasAra