tAM
mantravarNairanuvarNanIyAM sharvendrapUrvairapi vaktukAme .
saMxipnuvAkye mayi
mandabuddhau santo guNADhyA karuNAM kriyAsuH ..6..
I plead the virtuous saints
to shower grace unto me, a person of limited words and of lesser intellect, who
is making a humble attempt to narrate the noble story (of the third incarnation
of vayu - madhva), extollable through vedic hymns by even great Gods like Lord
Shiva, Indra etc. 1.6
uccAvacA yena samastacheShTA
kiM tatra chitraM charitaM nivedyaM
kintUttamashlokashikhAmaNInAM
manovishuddhyai charitAnuvAdaH
All kinds of actions of
living beings, both extra-ordinary deeds like lifting great mountains etc., and
simple deeds like lifting of grass etc., are performed by the impulse of shrI
vAyu, which one should be narrated here as a special deed (as all of his deeds
are special, it is not possible to narrate any one deed as the special deed).
But, this narration of the life history of shri vAyu, the crown jewel among the
people of great fame, is only for the sake of purification of my mind. 1.2
mAlAkR^itaH
taccharitAkhyaratnaiH asUxmadR^iShTeH sakutUhalasya pUrvAparIkAraM atha aparaM
vA xAmyantu me hanta muhuH mahAntaH
While I am setting out to
make a garland out of the gems of the life history of Sri Madhva, let the great
persons forgive over and over, my narration of earlier incidents later and
later incidents earlier, caused due to enthusiasm and feeble vision.
The author opines that just
as the position of the gems in a garland is immaterial as long as the gems are
priceless, the change in order of narration doesn’t effect the great story line
of Sri Madhva as each incident is invaluable.
shrIvallabhAj~nAM
sasurendrayA~nchAM sambhAvya sambhAvyatamAM trilokyAm .
prANeshvaraH
prANigaNapraNetA guruH satAM kesariNo gR^ihebhUt ..9..
After duly honoring the
request of other gods and the order of shrI hari, which is most honarable in
the three worlds, the leader of the prANAs and the guru of the noble, shri
mukhya prANa took birth in the house of kesari.
ye ye guNA nAma
jagatprasiddhA yaM teShu teShu sma nidarshayanti .
sAxAnmahAbhAgavataprabarhaM
shrImantamenaM hanumantamAhuH ..10…
Whom the eminent cite as an
example for a person possessing all the well known good qualities in the world,
the noble ones call this lustrous person, the best among the disciples of the
Lord, as hanumAn.
karmANi kurvan
paramAdbhutAni sabhAsu daivIShu sabhAjitAni .
sugrIvamitraM sa
jagatpavitraM ramApatiM rAmatanuM dadarsha ..11..
While doing extraordinary
deeds highly acclaimed even in the courts of the gods, He[hanumAn], the friend
of sugrIva, saw the lord of laxmi, the purifier of the world, in his rAma form.
pAdAravindapraNato
harIndrastadA mahAbhaktibharAbhinunnaH .
agrAhi padmodarasundarAbhyAM
dorbhyAM purANena sa pUruSheNa ..12..
After seeing rAma, that
great hanumAn, who fell at the lotus feet of shri rAma, having been bent by the
weight of overflowing devotion, was lifted up by the ancient being with his
lotus-like hands.
adAryasAlAvalidAraNena
vyApAditendraprabhavena tena .
prAdyotaniprItikR^itA
nikAmaM madhudviShA saMdidishe sa vIraH ..13..
The brave hanumAn was sent
(for the sake of searching sIta) by rAma, the enemy of the demon called madhu,
the one who fell the seven great palm trees unfallable by others, the one who
killed vAli, the son of Indira and one who brought immense joy to sugrIva, the
son of Sun God.
karNAntamAnIya guNagrahItrA
rAmeNa mukto raNakovidena .
sphurannasau
vairibhaya~Nkaro.abhUt satpaxapAtI pradaro yathA.agryaH ..14..
Just as an excellent and
glowing arrow, sent by a person skilled at war by pulling the string of the bow
close to his ear, flying with good wings, becomes fierce-full to the enemies.
this excellent and glowing hanumAn, one who takes the side of the noble became
fierce-full to the enemy, sent by rAma after bringing him close to his ear
(wishpering in his ear a message that is to be delivered to sIta) .
gobhissamAnanditarUpasItaH
svavahninirdagdhapalAshirAshiH .
aho hanUmannavavArido.asau
tIrNAMbudhirviShNupade nanAma ..15..
Just as a water bearing
cloud dissolves in the skies after having crossed the ocean and bringing joy to
the sprouts underneath in the form of rain and burning down the group of
crooked trees through the fire erupting from its lightning, this new cloud
called hanuman, lay bent before the feet of shrI rAma, after having crossed the
ocean and bringing joy to the lady in the disguise of sIta through his words
and burning down the group of meat-eating demons of lanka using the fire set to
his tail. Truly, this deed of hanumAn is amazing.
apakshapAtI
puruShastrilokyAM abhogabhoktA patagAdhirAjaM .
vishvaMbharaM bibhradasau
jigAya tvarAparAkrAntiShu chitrametat ..16..
This courageous hanumAn,
flying without wings and unattached to worldly pleasures (lit. being non-eater
of snakes) surpassed even the king of the birds - garuDa (who flies with the
help of wings and is an eater of snakes), in speed and valour while carrying on
his shoulders Lord shrI rAma, who holds the entire universe in his belly.
nibadhya setuM
raghuvaMshaketubhrUbhaMgasaMbhrAntapayobdhimadhye .
muShTiprahAraM dashakAya
sItAsantarjanAgryottarameShako.adAt ..17..
This hanuMan after having
built the bridge in the middle of the ocean which shivered due to the raising
of the eyebrows by the crown of raghu vamsha (shrI rAma), gave a blow of his
fist to the ten headed rAvaNa as a right answer for cause trouble to sIta.
jAjvalyamAnojjvalarAghavAgnau
chakre sa sugrIvasuyAyajUke .
AdhvaryavaM yuddhamakhe
pratiprasthAtrA sumitrAtanayena sAkam ..18..
In the blazing and luminous
fire called rAghava (shrI rAma) in the sacrifice called war, hanuMan functioned
as the adhvaru in which laxmaNa acted as the pratiprasthAtA and sugrIva acted
as the yAyajUka. [ A vedic sacrifice(yaj~na) requires a sacrificial fire,
yajamAna (yAyajUka), adhvaru, pratiprasthAtA, hotA etc. Here it is to be noted
that the war is itself the yaj~na, rAma is the sacrificial fire, sugrIva is the
yAyajUka, laxmaNa is the pratiprathAta and hanumAn is the adhvaru]
rAmArchane yo nayataH
prasUnaM dvAbhyAM karAbhyAmabhavatprayatnaH .
ekena doShNA nayato
girIndraM sa~njIvanAdyAshrayamasya nAbhUt ..19..
Such was hanumAn’s bhakti
towards shrI rAma, that the amount of effort put forth by him for carrying a
flower for the worship of shrI rAma was not put forth even while carrying with
his single hand, the huge mountain which was the abode of medicinal herbs like
sa~njIvini.
sa dAritAriM paramaM
pumAMsaM samanvayAsInnaradevaputryA .
vanhipraveshAdhigatAtmashudhyA
virAjitaM kA~ncanamAlayaiva ..20..
hanumAn followed the supreme
being rAma whose enemies were vanquished(in the war) who was glowing with sIta, the daughter of
king janaka, like a golden garland, whose purity was known to the world by way
of entering the fire.
shyAmaM smitAsyaM
pR^ithudIrghahastaM sarojanetraM gajarAjayAtraM .
vapurjaganma~NgalameSha
dR^igbhyAM cirAdayodhyAdhipateH shiSheve ..21..
This hanuman served with his
eyes for a long time the blue complexioned auspicious form of the king of
ayodhya(rAma) having a smiling face with well built lengthy hands and lotus
like eyes, with a gait of the king of elephants.
rAjyAbhiSheke.avasite.atra
sItA preShThAyanastAM bhajatAM disheti .
rAmasyavANyAmaNima~njumAlAvyAjenadIrghAM
karuNAM babandha ..22..
After the completion of the
coronation ceremony, when rAma asked sIta to give a garland of pearls to the
one whom she likes most among their devotees, sita exhibited everlasting grace
on hanumAn, by way of giving the beautiful garland of pearls to him.
hR^idorusauhArdrabhR^itAdhimaulinyastena
hastena dayArdradR^iShTyA .
sevAprasanno.amR^itakalpavAcA
didesha devaH sahabhogamasmai ..23..
Pleased by his service, shrI
rAma, with a heart full of utmost love, with his looks drenched in grace,
granted the highest kind of liberation called sahabhoga to hanumAn by placing
His hand on his head.
preShTo na rAmasya babhUva
tasmAnna rAmarAjye.asulabhaM ca ki~ncit .
tatpAdasevAratireSha
naicChattathApi bhogAnnanu sA viraktiH ..24..
There was no one more dear
to rAma than hanumAn. In the kingdom of rAma, nothing existed that was
difficult to get. Even then, this hanumAn, interested in serving the feet of
rAma, did not desire any pleasures. That is indeed true detachment.
namo namo rAma namo namaste
namo namo nAtha namo namaste .
punaH punaste caraNAraviMdaM
namAmi nAtheti naman sa reme ..25..
Oh, Lord! many many
salutations to you. Oh rAma, many many salutations to you. O Lord, I salute you
again and again - saluting thus hanumAn rejoiced.
kiM varNayAmaH paramaM
prasAdaM sItApatestatra hariprabarhe .
mu~ncanmahIM
nityaniShevaNArthaM svAtmAnamevaiSha dadau yadasmai ..26..
How do we narrate the utmost
grace shown by shrI rAma on hanumAn as while leaving the earth (to vaikunTha)
he even gave one of his own forms to hanumAn for performing continuous service.
svAnandahetau bhajatAM
janAnAM magnaH sadA rAmakathAsudhAyAM .
asAvidAnIM ca niShevamaNo
rAmam patiM kimpuruShe kilAste ..27..
The learned opine that this
hanumAn still exists in kimpuruSha khaNDa, being immersed in the nectar called
the story of rAma, which is capable of granting liberation to the serving
devotees.
tasyaiva vAyoravatAramenaM
santo dvitIyaM pravadanti bhImam .
spR^iShTaiva yaM
prItimatA.anilena narendrakAntA suShuvetra kuntI ..28..
The noble ones say that
bhIma is the second incarnation of vAyu, whom queen kunti gave birth after just
being touched by the pleased vAyu.
indrAyudhaM
hIndrakarAbhinunnaM cicCheda paxAn xitidhAriNAM prAk .
bibheda
bhUbhR^idvapura~Ngasa~NgAt citraM sa panno jananIkarAgrAt ..29..
In the kR^itayuga the
thunderbolt deployed by indra cut the wings of the mountains. What is amazing
about this bhIma is that even the surface of a big mountain broke due to the
contact of his body when he slipped and fell from the hands of his mother.
pure
kumArAnalasAnvihArAnnirIxya sarvAnapi mandalIlaH .
kaishoralIlAM
hatasiMhasa~NghAM vane pravR^ittAM smarati sma sUtkaH ..30..
On seeing all the princes
like duryodhana getting tired even after mild play, bhIma used to fondly
recollect his play with lions in the forest during his childhood which involved
killing many monstrous lions.
bhuktaM ca jIrNaM
paripanthidattaM viShaM viShaNNo vR^ishabhR^idgaNo.ataH .
pramANakoTeH sa hi
helayA.agAnnedaM jagajjIvanade.atra citram ..31..
By this bhIma, the poison
administered by the enemies though partaken was digested . The poisonous snakes
were crushed. It is well known that he effortlessly came out from the pond
called pramANAkoTi(after he was thrown into this deep pond by the evil
duryodhana and his brothers while he was sleeping). To this bhIma who is
himself the giver of life to all beings, this act is not anything special.
dagdhvA puraM yogabalAtsa
niryandharmAniva svAn sahajAndadhAnaH .
adAribhAvena jagatsu pUjyo
yogIva nArAyaNamAsasAda ..32..
Just as a practitioner of
yoga,worshipped in the worlds on account of being unshaken by internal enemies,
reaches nArAyaNa bearing his mertis as his associates after burning his body by
the strength of his intellect, bhIma, worshipped in the worlds for killing the
demon hidimba, approached bhAgavAn vedavyAsa, carrying his brothers
yudhiShThira etc on his shoulders like ones mertis, after burning down the wax
house by the strength of his intellect.
samarpya kR^ityAni kR^itI
kR^itAni vyAsAya bhUmne sukR^itAni tAvat .
kariShyamANAni ca tasya
pUjAM sa~NkalpayAmAsa sa shuddhabuddhiH ..33..
After having submitted all
his past deeds to bhagavAn vyAsa, the abode of all auspicious qualities, the
pure minded bhIma, who is adept in performing good deeds, resolved that all his
future good deeds will also be performed as a worship of veda vyAsa.
viShNoH
padashridbakasannirAsI xiptAnyapaxiprakaraH supaxaH .
sasodaro.athAdita rAjahaMsaH
sa rAjahaMsImiva rAjakanyAm ..34..
After meeting bhagavAn
vyAsa, bhIma, the killer of baka and the defeator of enemy groups, who
surrendered at the feet of viShNU and who is always on the side of the noble,
accepted draupadi as his wife along with his brothers just as a king swan
having beautiful wings accepts the she-swan along with other swans in the sky
after overpowering ducks and defeating groups of other birds such as crows,
owls etc.
indIvarashrIjayisundarAbhaM
smerAnanenduM dayitaM mukundam .
svamAtuleyaM kamalAyatAxaM
samabhyanandatsucirAya bhImaH ..35..
bhIma relished for a long
time after seeing his dear cousin shrI kR^ishna, sporting moon like smiling
face with eyes wide as the lotus, having luster surpassing that of a blue
lotus.
mahAgadaM caNDaraNaM
pR^ithivyAM bArhadrathaM ma~Nxu nirasya vIraH .
rAjAnamatyujjvalarAjasUyaM
cakAra govindasurendrajAbhyAm ..36..
The brave bhIma after
killing the son of brihadratha, who was ferocious at war sporting a huge mace,
made the king yudhiShThira to perform the glowing rAjasUya sacrifice.
duHshAsanenAkulitAn priyAyAH
sUxmAnarAlAnasitAMshcha keshAn .
jighAMsayA vairijanasya
tIxNaH sa kR^iShNasarpAniva sa~ncikAya ..37..
Just as some vindictive
person gathers, for the purpose of killing the enemy, tender, curved and black
snakes, carried hither and thither by a person deploying a strong snake
repellent, this bhIma, joined, making a vow to kill his enemies, the tender,
curly, black hairs of his beloved draupadI, made to spread out by duHshAsana
(by dragging her to the court grabbing her hairs).
Notes:
1. According to MBTN 21.393
abaddhakeshA prayayau draupadI sA sabhAtalAt - draupadi went out of the court
room with her hairs left untied. So the word sa~ncikAya should be appropriately
interpreted to mean that the hairs(previously spread out) were only joined and
left untied.
2. It has been said in the
shloka that bhIma joined the hairs of draupadi. But draupadi being a rajasvala
at that time, it seems appropriate to interpret the above statement as “bhIma,
by his vow to kill duHshAsana etc, caused draupadi to join her hairs”. Just as
a bridge though actually built by the workers is still said to have been built
by the king (for passing orders to build the bridge). Similarly bhIma is said
to have joined the hairs of draupadi by his vow to kill duHshAsana etc.
jAjvalyamAnasya vane
vane.alaM didhaxataH pArthivasArthamugram .
satvAni puMsAM bhayadAni
nAshaM vR^ikodarAgnergurutejasA.a.apuH .38..
Just as animals fearsome to
humans, get destroyed by the great power of the forest fire blazing with a
desire to burn away the most dreadful trees present in every forest, several
cruel animals and demons such as kirmIra etc, who were fearsome to humans got
destroyed by the great power of the fire called vR^ikodara(bhIma), who blazed
with a desire to burn away the dreadful kings duryodhana etc.
bhogAdhikAbhogavato.aruNAxAnitastataH
sa~ncalato dharendre .
bahUndvijihvAnmaNimatpurogAnasaukaTUn
krodhavashA~njaghAna ..39..
Just as a forest fire
destroys several two tounged red eyed poisonous angry snakes with gems on their
hoods, wandering here and there on a mountain, this bhIma destroyed the group
of several red eyed, cruel demons roaming on the gandhamAdana mountain, who
have a propensity to always speak untruth.
athaiSha
veShAntarabhasmalInaH krameNa vAyuprabhavaH sutejAH .
ruddhAkhilAshaM mukharaM
pracaNDaM bhasmIcakArAkhilakIcakaugham ..40..
After the completion of vana
vAsa this bhIma disguised as cook, radiant after the battle with kIchaka,
destroyed the entire cruel, nonsensical, indomitable group of 106 kings called
the kIchakAs just as an ash covered forest fire gradually gaining intensity
with aid of the wind and therefore becoming radiant burns the entire nosiy and
thorny group of bamboo trees which enveloped the entire sky.
स कृष्णवर्त्मा विजयेन युक्तो मुहुर्महाहेतिधरोऽप्रधृश्यः।
भीष्मद्विजाद्यैरतिभीषणाभं विपक्षकक्षं
क्षपयन् विरेजे॥४१॥
sa kR^iShNavartmA vijayena
yukto muhurmahAhetidharo.apradhR^ishyaH .
bhIShmadvijAdyairatibhIShaNAbhaM
vipaxakaxaM xapayan vireje ..41..
Just as the unconquerable
forest fire having huge flames and following the dark paths, victoriously
shines after destroying the group of forests under the fearsome skies inhabited
by ferocious birds and other creatures, that unconquerable bhIma, following the
path of kR^iShNa, holding a huge mace, shone while destroying the enemy camp
looking ferocious with bhIShma, droNa and others.
tarasvinaH
proccalitAnadhIrAnnirdagdhapaxAnatitIxNakopAn .
sa dhArtarAShTrAn
bahuhetilIlo vinAshya vishvAn parayA shriyA.a.abhAt ..42..
Just as a forest fire having
several flames that playfully burn, shines with great luster after having
destroyed the group of speedy, cowardly and angry birds called dhArtarAShTras
coming out of their nests with their wings burnt, this bhIma skilfully handling
several weapons, glowed with great luster after having destroyed the group of
speedy, cowardly and angry sons of dhR^itarAShTra along with their supporters.
kR^iShNAMghripa~NkeruhabhR^i~NgarAjaH
kR^iShNAmukhAbhoruhahaMsarAjaH .
prajAsarojAvalirashmirAjaH
sasodaro.arAjata vIrarAjaH ..43..
This leader of the brave,
bhIma, along with his brothers, sparkled like a bee at the lotus feet of shrI
kR^iShNa, like a swan to the lotus face of Draupadi, like a sun to the group of
lotuses called his subjects.
pautre
pavitrAhvayajAmipautre dharAM nidhAyAsuradhIShu tApam .
kIrtiM trilokyAM hR^idaye
mukundaM bheje padaM svaM sahajaiH sa bhImaH ..44..
That bhIma, having given the
kingdom to his grandon (parIxit), who was the grandson of subhadra, the sister
of shrI kR^iShNa, having instilled sorrow in the minds of the demons, having
established his fame in the three worlds, having placed shrI kR^iShNa in his
heart, accepted his original form along with his brothers.
viShNoH padAntaM
bhajatAnilena ghorapraghAtairitinAshitAste .
rasojjhitAshcha~ncalavR^ittayo.alaM
shobhAM na bhejuH suravairimeghAH ..45..
Just as the clouds loose
thier luster after being scattered and rendered waterless by the severe blows
of the wind flowing in the skies, the demons lost thier luster after being
shattered to pieces and rendered strengthless by the severe blows of the wind
god (vAyu) in this manner, who took shelter at the feet of viShNu.
etatpratIpaM kila kartukAmA
naShTaujasaH sa~NkaTamevamApya .
mukundavaiguNyakathAM
svayogyAM kAle kalAvAkalayanta te.alam ..46..
Having been subjected to
worry in this manner by bhIma, left with no energy, maNimAn and other demons
were born again in the age of kali for taking revenge against him and true to
their nature, dexterously authored the text propounding the theory of mukunda
being devoid of any attributes.
yo bhUrivairo maNimAnmR^itaH
prAgvAgmI bubhUShuH paritoShiteShaH .
sa sa~NkarAkhyo~NghritaleShu
jaghne spR^idhA.apare.apyAsurihAsurendrAH ..47..
maNimAn who previously died
(at the hands of bhIma) was born again with lot of enemity in a village called
kAlaDi by the name sankara, after having propitiated Lord Shiva with a desire
to become an eloquent orator. With a sense of rivalry, other demons were also
born in this world.
sAnnAyyamavyaktahR^idAkhubhugvA
shvA vA puroDAshamasArakAmaH .
maNisrajaM vA
plavago.avyavastho jagrAha vedAdikameSha pApaH ..48..
Just as a cat with concealed
intentions steals the objects used in sacrifices, a dog, used to desiring
spoilt food, steals the cooked rice used in sacrifices, a fickle minded monkey
gets hold of a neclace decked with jems, in the same way this sinner took to
the study of vedas etc.
jano namennAparatheti matvA
shaThashchaturthAshramameSha bheje .
padmAkaraM vA
kaluShIcikIrShuH sudurdamo duShTagajo viShuddham ..49..
Otherwise people may not be
obedient to me”, thinking thus, this deceitful sankara took to sanyAsa just as
an uncontrollable wicked elephant enters a pond intending to spoil its purity.
avaidikaM mAdhyamikaM
nirastaM nirIxya tatpaxasupaxapAtI .
tameva paxaM
pratipAduko.asau nyarUrupanmArgamihAnurUpam ..50..
After seeing the anti-vedic
madhyamika school being wiped out, this saMkara, being one who holds the same
views, authored a suitable work with an objective of upholding the same views.
असत्पदेऽसन् सदसद्विविक्तं मायाख्यया
संवृतिमभ्यधत्त।
ब्रह्माप्यखण्डं बत शून्यसिद्ध्यै
प्रच्छन्नबौद्धोऽयमतः प्रसिद्धः॥५१॥
asatpade.asan
sadasadviviktaM mAyAkhyayA saMvR^itimabhyadhatta .
brahmApyakhaNDaM bata
shUnyasiddhyai pracChannabauddho.ayamataH prasiddhaH ..51..
Alas! This unnoble saMkara
used the term ’sadasadvilaxaNa’ (different from sat and asat) in the place of
the term ‘asat’ of bauddhAs, called ignorance by the name mAya and proclaimed
the supreme Brahman to be attributeless for the establishment of his shUnyatva.
Therefore (for saying the same thing through different words) , this person
became famous as pracChannabauddhaH (the follower of buddha in disguise)
यद्ब्रह्मसूत्रोत्करभास्करं च प्रकाशयन्तं
सकलं स्वगोभिः।
अचूचुरद्वेदसमूहवाहं ततो महातस्करमेनमाहुः॥५२॥
yadbrahmasUtrotkarabhAskaraM
ca prakAshayantaM sakalaM svagobhiH .
acUcuradvedasamUhavAhaM tato
mahAtaskaramenamAhuH ..52..
The noble call this saMkara
a big thief for stealing(misinterpreting) through his words, the sun (the
brahmasutras), driven by the horses (vedas), who was illuminating(giving
knowledge to) the entire worlds.
स्वसूत्रजातस्य विरुद्धभाषी तद्भाष्यकारोऽहमितिब्रुवन्
यः।
तं तत्क्षणाद्यो न दिधक्षति स्म स
व्यासरूपो भगवान् क्षमाब्धिः॥५३॥
svasUtrajAtasya
viruddhabhAShI tadbhAShyakAro.ahamitibruvan yaH .
taM tatxaNAdyo na didhaxati
sma sa vyAsarUpo bhagavAn xamAbdhiH ..53..
Bhagavan Vedavyasa is an
ocean of grace, for he did not intend, at that very instance, to burn to ashes,
the one who speaks against the Brahmasutras composed by Him yet claims himself
to be their rightful commentator.
निगमसन्मणिदीपगणोऽभवत्तदुरुवाग्गणपङ्कनिगूढभाः।
अविदुषामिति संकरताकरः स किल संकर
इत्यभिशुश्रुवे॥५४॥
nigamasanmaNidIpagaNo.abhavattaduruvAggaNapa~NkanigUDhabhAH
.
aviduShAmiti saMkaratAkaraH
sa kila saMkara ityabhishushruve ..54..
The luminous gems called the
Vedas submerged and lost their glitter in his mud-like works. He was prominently known (in scholarly circles)
as saMkara for corrupting the minds of the ignorant by propounding the unity of
souls.
विश्वं मिथ्या विभुरगुणवानात्मनां
नास्ति भेदो।
दैत्या इत्थं व्यदधत गिरां दिक्षु
भूयः प्रसिद्धिम्॥
आनन्दाद्यैर्गुरुगुणगणैः पूरितोवासुदेवो।
मन्दं मन्दं मनसि च सतां हन्त नूनं
तिरोऽभूत्॥५५॥
vishvaM mithyA
vibhuraguNavAnAtmanAM nAsti bhedo .
daityA itthaM vyadadhata
girAM dixu bhUyaH prasiddhim ..
AnandAdyairguruguNagaNaiH
pUritovAsudevo .
mandaM mandaM manasi ca
satAM hanta nUnaM tiro.abhUt ..55..
Here ends the first canto of
the shrI sumadhva vijaya mahA kAvya having the mark “Ananda” composed by shrI
nArAyaNapaNDitAchArya, the son of the great poet shrI trivikramapaNDitAchArya.
Source : - Uttaradi Math