ರಾಯ ಕೇಳೈ ನಿಮ್ಮ ಪಾಂಡವ ರಾಯ ಚರಿತವನ ಎಂದು ವೈಶಂಪಾಯನಿಗೆ ಬೆಸಸಿದನು, ಕೊಟ್ಟನು ಬಳಿಕ ಪುಸ್ತಕವ. ರಾಯನು ಅತಿ ಭಕ್ತಿಯಲಿ ವೈಶಂಪಾಯನಿಗೆ ವಂದಿಸಿ ನಿಜ ಅಭಿಪ್ರಾಯವನು ಕೇಳಿದನು. ಚಿತ್ತೈಸುವುದು ಮುನಿನಿಕರ

ಬೆಸಸು = Give Order
ಅಭಿಪ್ರಾಯ = It generally mean opinion, but here it needs to be interpreted as “Summary”

“Oh King! pray, give ears to this, the history of your lineage, the Pandava dynasty”, and bidding Vyshampayana to recount the history in full, handed over the tome to him. There after the king with becoming humility expressing gratitude to Vyshampayana listened to his tale with bated breath. I’ll now relate it as I heard it. I beg for your attention, so spake Sootha.

I am not very sure how to split the word ನಿಜಾಭಿ ಪ್ರಾಯವನು. I guess it must be the way I have done it, but I am not very sure.

ವಿತತ ಪುಸ್ತಕವನು ಸುಗಂಧಾ
ಕ್ಷತೆಯೊಳರ್ಚಿಸಿ ಸೋಮ ಸೂರ್ಯ
ಕ್ಷಿತಿ ಜಲಾನಲ ವಾಯು ಗಗನಾದಿಗಳಿಗಭಿನಮಿಸಿ
ಶತಮಖಾದಿ ಸಮಸ್ತ ದೇವ
ಪ್ರತತಿಗೆರಗಿ ಸರೋಜಭವ ಪಶು
ಪತಿಗಳಿಗೆ ಕೈಮುಗಿದು ವಿಮಲ ಜ್ಞಾನಮುದ್ರೆಯಲಿ…………………………………೯

ವಿತತ ಪುಸ್ತಕವನು ಸುಗಂಧ ಅಕ್ಷತೆಯೊಳ ಅರ್ಚಿಸಿ. ಸೋಮ, ಸೂರ್ಯ, ಕ್ಷಿತಿ, ಜಲ, ಅನಲ, ವಾಯು, ಗಗನ ಆದಿಗಳಿಗೆ ಅಭಿನಮಿಸಿ, ಶತಮಖಾದಿ ಸಮಸ್ತ ದೇವ ಪ್ರತತಿಗೆ ಎರಗಿ, ಸರೋಜ ಭವ, ಪಶುಪತಿ ಗಳಿಗೆ ಕೈಮುಗಿದು, ವಿಮಲ ಜ್ಞಾನಮುದ್ರೆಯಲಿ

ವಿತತ = best
ಅರ್ಚಿಸಿ = Worship
ಕ್ಷಿತಿ = Earth
ಅನಲ = Fire
ಅಭಿನಮಿಸಿ = To Prostrate
ಪ್ರತತಿ = Group
ಎರಗಿ = To Prostrate
ಸರೋಜ ಭವ = lotus+born = Lord Brahma
ಪಶುಪತಿ = Lord Shiva

Rishi Vyshampayana worshiped the book with sandal paste and saffroned rice. Bowed low to the moon, sun, earth, fire, water and sky. Rendered homage to the entire heavenly order headed by Indra and with folded hands saluted him emerging from the lotus and the lord of animal creation and now with the seal of pure knowledge stamped on his face.

ಮನದೊಳಾದ್ಯಂಪುರುಷಮೀಶಾ
ನನನು ಪುರುಹೂತ ಪುರಸ್ಕೃತ
ನನಘನೇಕಾಕ್ಷರ ಪರಬ್ರಹ್ಮನ ಸನಾತನನ
ದನುಜರಿಪು ಸುವ್ಯಕ್ತನವ್ಯ
ಕ್ತನನು ಸದಸದ್ರೂಪನವ್ಯಯ
ನೆನಿಪ ವಿಷ್ಣುವ ನೆನೆದು ಮುನಿ ವಿಸ್ತರಿಸಿದನು ಕಥೆಯ…………………………………೧೦

ಮನದೊಳ ಆದ್ಯಂ ಪುರುಷಮ ಈಶಾನನನು ಪುರುಹೂತ ಪುರಸ್ಕೃತನು, ಅನಘ, ಅನೇಕಾಕ್ಷರ, ಪರಬ್ರಹ್ಮನ ಸನಾತನನ, ದನುಜ ರಿಪು, ಸುವ್ಯಕ್ತನು, ಅವ್ಯಕ್ತನನು, ಸದಸದ್ರೂಪನು ಅವ್ಯಯ ನೆನಿಪ ವಿಷ್ಣುವ ನೆನೆದು ಮುನಿ ವಿಸ್ತರಿಸಿದನು ಕಥೆಯ

ಪುರುಹೂತ = Lord Indra
ಅನಘ = One who is pure
ಅನೇಕಾಕ್ಷರ = Person with great literary merit.
ದನುಜ = This is a generic name which refers to Asuras. Legend goes that Kashyapa had three wives, Aditi, Diti and Danu. Children of Aditi grew up to be good and became sura or gods but children of Diti and Danu turned out to be evil. Hence the children of Diti and Danu, Daitya and Danuja came to refer asura’s in general.
ರಿಪು = Enemy
ಸುವ್ಯಕ್ತನು = Distinct,something that is clearly discernible
ಅವ್ಯಕ್ತ = indistinct, inarticulate, mysterious
ಸದಸದ್ರೂಪ = ?
ಅವ್ಯಯ = One who cannot be destroyed. I guess it should be read as ancient

Within his mind he invoked Vishnu, Foe of demon Danuja and primeval person. immaculate, personification of the sound OUM, Supream brahma, Ancient one, one clearly discernible and yet wrapped in mystery of auspicious lineament and inexhaustible- Him he invoked.

Please note : I am not very confident about the way I have split the words in this poem is right. It may very well not be the right way.

ವೇದ ನಾಲ್ಕದರಂಗವಾರ
ಷ್ಟಾದಶಾದಿ ಪುರಾಣ ಸ್ಮೃತಿಗಳೊ
ಳಾದಪೂರ್ವೋತ್ತರದ ಮೀಮಾಂಸದ ಪರಿಕ್ರಮದ
ವಾದ ವಿಲಸನ್ನ್ಯಾಯವನು ಶ
ಬ್ದೋದಧಿಯನಳವಡಿಸಿ ರಚಿಸಿದ
ಬಾದರಾಯಣನಂಘ್ರಿಯನು ಭಜಿಸಿದನು ಮನದೊಳಗೆ…………………………………೧೧

ವೇದ ನಾಲ್ಕ, ಅದರ ಅಂಗ ಆರ, ಅಷ್ಟಾದಶ ಆದಿ ಪುರಾಣ ಸ್ಮೃತಿಗಳೊಳಾದ ಪೂರ್ವ, ಉತ್ತರದ ಮೀಮಾಂಸದ ಪರಿಕ್ರಮದ ವಾದ ವಿಲಸನ್ನ್ಯಾಯವನು ಶಬ್ದೋದಧಿಯನ ಅಳವಡಿಸಿ ರಚಿಸಿದ ಬಾದರಾಯಣನ ಅಂಘ್ರಿಯನು ಭಜಿಸಿದನು ಮನದೊಳಗೆ

ಬಾದರಾಯಣನ = Veda Vyasa
ಮೀಮಾಂಸ = It is process of critical review and investigation of the Vedas. All the knowledge in Veda can be broken into two, Karma-kanda and Jnana-Kanda. Former deals with rituals etc. while latter with knowledge. Corresponding to these there are two parts to a mimamsa, “Purva-mimamsa” and “uttara-mimamsa”.
ಶಬ್ದೋದಧಿ = ಶಬ್ದ+ಉದಧಿ = Words+Sea = Can be interpreted as dictionary or Lexicon
ಅಂಘ್ರಿ = Feet

And made a silent prayer to the venerable feet of Badarayana, who compiled his immortal epic incorporating therein the Vedas four, their subsidiaries six, the eighteen epics, the smrities and the lexicon. Having rendered reverential obeisance to the great master, he proceeded with his narration.

Hindu scriptures are generally classified in to “Smriti” and “Shruti”..Shruti refers to the knowledge which is dawned upon the person based on experience. Vedas belong to this category. “Smriti” is the knowledge which is gained from other sources. For example Veda Vyasa found that Vedas are very complex for normal people to understand, so he authored 18 puranas which are based on Vedas. These puranas fall in the Smriti category.

You can access the album here

ಕೇಳಿದನು ಜನಮೇಜಯ ಕ್ಷಿತಿಪಾಲಕನು ವರ ಸರ್ಪ ಯಜ್ಞ ಸ್ಥೂಲ ಪಾಪ ವಿಘಾತಿ ಗೋಸುಗವ ಈ ಮಹಾ ಕಥೆಯ. ಕೇಳಿದೆನು ತಾನ ಅಲ್ಲಿ ಮುನಿಜನ ಮೌಳಿ ಮಂಡಿತ ಚರಣಕಮಲ ವಿಶಾಲ ವೇದವ್ಯಾಸ ಕೃತ ಭಾರತ ಕಥಾ ಅಮೃತವ

ಕ್ಷಿತಿಪಾಲಕ = ಕ್ಷಿತಿ+ಪಾಲಕ = Land, place+protector = King
ಸ್ಥೂಲ = Big
ವಿಘಾತಿ = oppose
ಮೌಳಿ = head of a group
ಮಂಡಿತ = To decorate

King Janamejaya had this great epic narrated to him in atonement for his sin of wholesale snake sacrifice. Being present I was privileged to listen to the recital of this great chronicle, Mahabharata, indited by none other than the illustrious head of the saintly order lotus footed Veda Vyasa himself.

This poem is another instance which shows the respect Kumaravyasa had towards Veda Vyasa. Firstly he calls himself son of Vyasa and here he refers to Vyasa as ಮುನಿಜನ ಮೌಳಿ ಮಂಡಿತ ಚರಣಕಮಲ.

Reading this poem, one might wonder who is telling the story to who. The following will help;

Sanjay because of his special abilities is able to look at the war and narrates what he sees happening to Dhritarashtra. Veda Vyasa who is the author narrates the story and Lord Ganapathi writes it down. Vaishampayana, who is a disciple of Vyasa got to know of the story from Vyasa and he narrates the same to king Janamejaya. During this event, Sootha or Ugrasarva was present there and he get to know of the story. So when he wanders and reaches Naymisha ashram and meets Saunaka, Sootha narrates what he had heard from Vaishampayana.

ಹಾ ಮಹಾದೇವಾಯಿದೆಂತೈ
ರೋಮಹರ್ಷಣಿ ನಾವು ಮಾಡಿದ
ಸೋಮ ಪಾನಾದಿಗಳ ಪುಣ್ಯಸ್ತೋಮ ತರುಗಳಿಗೆ
ಈ ಮಹಾಭಾರತ ಕಥಾಮೃತ
ರಾಮಣೀಯಕ ಫಲವಲಾ ನಿ
ಸ್ಸೀಮ ಪುಣ್ಯರು ಧನ್ಯರಾವೆಂದುದು ಮುನಿಸ್ತೋಮ …………………………………೫

ಹಾ ಮಹಾದೇವಾ ಯಿದ ಎಂತೈ ರೋಮಹರ್ಷಣಿ. ನಾವು ಮಾಡಿದ ಸೋಮಪಾನಾದಿಗಳ ಪುಣ್ಯಸ್ತೋಮ ತರುಗಳಿಗೆ ಈ ಮಹಾಭಾರತ ಕಥಾಮೃತ ರಾಮಣೀಯಕ ಫಲವಲಾ ನಿಸ್ಸೀಮ. ಪುಣ್ಯರು ಧನ್ಯರು ನಾವ ಎಂದುದು ಮುನಿ ಸ್ತೋಮ

ಸೋಮಪಾನ = Soma refers to a creeper from which juice is extracted and is used to make the liquor which Devas drink. Generally this is taken during Yaga
ತರು = Plant
ನಿಸ್ಸೀಮ = Something which has no comparison.
ಸ್ತೋಮ = Group

oh, almighty god! What immeasurable joy is this! Of the various plants which stand for the many meritorious deeds, we have accomplished such a imbibing soma juices. This wondrous romance of Mahabharata is the luscious fruit. There’s no limit to our stock of Punya! We are indeed blessed, exclaimed the saintly company.

ಹೇಳು ಸಾಕೆಲೆ ಸೂತ ದುರಿತ
ವ್ಯಾಳ ವಿಷಜಾಂಗುಳಿಕವನು ನೀ
ಕೇಳಿದಂದದೊಳಂದು ಜನಮೇಜಯನ ಯಾಗದಲಿ
ಮೌಳಿಗಳಲಾನುವೆವು ನಿನ್ನಯ
ಹೇಳಿಕೆಯನೆನೆ ನಿಖಿಳ ಮುನಿಗಳ
ನೋಲಗಿಸುವೆನು ನಿಮ್ಮನುಜ್ಞೆಯಲೆಂದು ಕೈಮುಗಿದ …………………………………೬

ಹೇಳು ಸಾಕ ಎಲೆ ಸೂತ, ದುರಿತ ವ್ಯಾಳ ವಿಷ ಜಾಂಗುಳಿಕವನು, ನೀ ಕೇಳಿದ ಅಂದದೊಳ ಅಂದು ಜನಮೇಜಯನ ಯಾಗದಲಿ. ಮೌಳಿಗಳ ಲಾನುವೆವು ನಿನ್ನಯ ಹೇಳಿಕೆಯನೆನೆ. ನಿಖಿಳ ಮುನಿಗಳನು ಓಲಗಿಸುವೆನು ನಿಮ್ಮ ಅನುಜ್ಞೆಯಲ ಎಂದು ಕೈಮುಗಿದ

ದುರಿತ = Sins
ವ್ಯಾಳ = Poisonous creature, generally snake
ಜಾಂಗುಳಿಕ = Doctor who specializes in curing poisonous bites
ಅಂದ = I guess here it mean “same way as”
ಲಾನುವೆವು = ??
ಓಲಗಿಸು = To Serve

Proceed, narrator, with this chronicle, potent antidote to to snakes known as sins. Tell it to us as faithfully as you heard it at the time of Janamejaya’s sacrifice. Your tale will receive out undivided attention. Saying, with folded hands ” I’ll strive to please this honourable company”, Sootha, the story teller began.

ಸರ್ಪಯಜ್ಞದಲಾದ ದುರಿತದ
ದರ್ಪವನು ಕೆಡೆಬೀಳಲೊದೆಯಲು
ತರ್ಪಣಾದಿ ಕ್ರಿಯೆಗಳಲಿ ಸಾಮರ್ಥ್ಯವಿಲ್ಲೆಂದು
ದರ್ಪಕಾಹಿತ ಮೂರ್ತಿ ಮುನಿಮುಖ
ದರ್ಪಣನು ಶಿಷ್ಯನನು ಕರೆದು ಸ
ಮರ್ಪಿಸಿದನರಸಂಗೆ ವೇದವ್ಯಾಸಮುನಿರಾಯ …………………………………೭

ಸರ್ಪಯಜ್ಞದಲಿ ಆದ ದುರಿತದ ದರ್ಪವನು ಕೆಡೆ ಬೀಳಲು ಒದೆಯಲು ತರ್ಪಣ ಆದಿ ಕ್ರಿಯೆಗಳಲಿ ಸಾಮರ್ಥ್ಯ ವಿಲ್ಲೆಂದು, ದರ್ಪಕಾಹಿತ ಮೂರ್ತಿ ಮುನಿಮುಖ ದರ್ಪಣನು, ಶಿಷ್ಯನನು ಕರೆದು ಸಮರ್ಪಿಸಿದನ ಅರಸಂಗೆ ವೇದವ್ಯಾಸ ಮುನಿರಾಯ

ದರ್ಪ = Inflecting pain, humbling
ತರ್ಪಣ = Rituals
ದರ್ಪಕಾಹಿತ = I guess it is split as ದರ್ಪಕ+ಅಹಿತ, which indirectly means one who destroys pain, generally considered as Lord Shiva. He also has another name which is quite similar sounding and it is ದರ್ಪಕಧ್ವಂಸಿ

Harm resulting from the snake sacrifice, oblation and such other ritiuals not to mitigate, thus deciding, sage Vedavyasa regarded as the image of Lord Shiva on earth, Summoned his diciple Vyshampayana and presented him to the king with these words

Another instance where Kumaravyasa holds Veda Vyasa in very high regards. He calls Vyasa as ದರ್ಪಕಾಹಿತ ಮೂರ್ತಿ ಮುನಿಮುಖ ದರ್ಪಣನು,which means sage Vedavyasa is the image of Lord Shiva.

ಸೂ. ರಾಯ ಜನಮೇಜಯಗೆ ವೈಶಂ
ಪಾಯನನು ಹೇಳಿದನು ಮುನಿ ದ್ವೈ
ಪಾಯನಭಿವರ್ಣಿಸಿದ ಭಾರತ ವರ ಕಥಾಮೃತವ

ಸೂ. ರಾಯ ಜನಮೇಜಯಗೆ ವೈಶಂಪಾಯನನು ಹೇಳಿದನು ಮುನಿ ದ್ವೈಪಾಯನ ಅಭಿವರ್ಣಿಸಿದ ಭಾರತ ವರ ಕಥಾ ಅಮೃತವ

ರಾಯ = King
ಜನಮೇಜ = Grand son of Abhimanyu and great grand son of Arjuna
ವೈಶಂಪಾಯನ = He is a sage who was disciple of Veda Vyasa.
ದ್ವೈಪಾಯನ = Another name for Veda Vyasa
ಅಭಿವರ್ಣೆ = Say in exhaustive detail.

Nectar sweet story of Bharata which was originally narrated in exhaustive detail by Veda Vyasa was told to King Janmejaya by Sage Vaishampayana.

One might wonder why Vaishampayana is telling the story of Bharata to Janmejaya. There is legend behind that and it goes like this. Kunti’s son Arjuna get married to Uttare and they have a son called Parikshita, who later becomes a king. Once when the king visits Maharshi Shamika’s ashram where he finds the sage in deep meditation because of which the sage fails to notice the arrival of king. Also there was no one else in the ashram who take care of the king. This enrages the king. So the king who finds a dead snake, takes it and puts it across Shamika neck as a garland and leaves. After some time Shamika’s son Sringi returns to ashram to find his father in deep meditation and a dead snake rolled around his neck. Sringi in a fit of anger thinks someone has played prank to insult his father while he was meditating and hence unaware that it was King Parikshita who has done this he curses that the person who has insulted his father should die of snake bite within 7 days. Later sage Shamika comes out of meditation and with his special abilities get to realize what had happened. He regret that his son out of anger has done a really foolish act. He then sends his son to the king to inform him about his impending death, so that the king can be mentally prepared. The king coming to know the fact that he is going to die sinks into deep sorrow and decides to listen to the story of mahabharata from Sage Shuka. After 7 days the king dies of snake bike. Later King Parikshita’s son, Janmejaya to avenge his father’s death decides to perform the sarpayaga and vows to destroy the serpent clan. He almost does it, but before he is completely successful, Jarathkar sends his son Aastika to stop Janmejaya. Person with a brilliant personality and intellect, Aastika was able to talk Janmejaya out of completing the yaga. But because of the act of near annihilation of the serpent clan, Janmejaya was doused in sins. So to cleanse himself of this sins, he requests Vaishampayana to tell him story of Bharata, the story of his ancestors, the story which has the power to cleanse a person of all the sins.

ಸೂತನೈತಂದನು ಜಗದ್ವಿ
ಖ್ಯಾತ ಶೌನಕಮುಖ್ಯ ಮುನಿ ಸಂ
ಘಾತ ಪಾವನ ನೈಮಿಶಾರಣ್ಯಕ ವರಾಶ್ರಮಕೆ
ಆತನನು ಕಂಡುದು ತಪಸ್ವಿ
ವ್ರಾತ ಕುಶಲಕ್ಷೇಮ ಮಧುರ
ಪ್ರೀತಿ ವಚನಾಮೃತದಿ ಸಂಭಾವನೆಯ ಮಾಡಿದರು …………………………………೧

ಸೂತನೈ ತಂದನು ಜಗದ್ವಿಖ್ಯಾತ ಶೌನಕ ಮುಖ್ಯ ಮುನಿ ಸಂಘಾತ ಪಾವನ ನೈಮಿಶಾ ಅರಣ್ಯಕ ವರ ಆಶ್ರಮಕೆ. ಆತನನು ಕಂಡುದು ತಪಸ್ವಿ ವ್ರಾತ ಕುಶಲ ಕ್ಷೇಮ, ಮಧುರ ಪ್ರೀತಿ ವಚನ ಅಮೃತದಿ ಸಂಭಾವನೆಯ ಮಾಡಿದರು

ಸಂಘಾತ = Group
ನೈಮಿಶಾರಣ್ಯ = This is name of the ashram run by Sage Shounaka of Brighu clan. This ashram was suppose to be located in between Ayodhya and Rohilkand mountains (Present Utter Pradesh), on the banks of River Gomati (tributary of the Ganges River). Currently this place is called Nimsar.
ವ್ರಾತ = Group
ಸಂಭಾವನೆಯ = Respectful

To the sacred hermitage within the forest of Nymisha, where world-famed Shounaka and other sages were assembled, Sootha, the raconteur came. Seeing him, the gathering of wise men made him welcome with polite enquiries about his well being and such sweet talk. Redolent with love and respect.

Sage Shounaka who was heading the hermitage in Nymisha, performed a 12 year yaga. The scene where Sootha comes is when the 12 year yaga has just completed and all great sages who had come to Nymisha for this yaga were relaxing after the completion of Yaga.

If you look at the way the great sages greet the Sootha, it is obvious that he was quite famous and people knew him well. I read that references of him traveling around telling stories, are available even before the Mahabharata story starts.

ಪರಮಪೌರಾಣಿಕ ಶಿರೋಮಣಿ
ಬರವಿದೆತ್ತಣದಾಯ್ತು ಕೌತುಕ
ವರಕಥಾ ಪೀಯೂಷಸಾರ ವಿಶೇಷವೇನುಂಟು
ಚರಿತ ಚತುರಾಶ್ರಮ ತಪೋ ನಿ
ಷ್ಠರಿಗೆ ವಿಶ್ರಮವೈ ಭವಾದೃಶ
ದರುಶನವು ನಮಗೆಂದು ನುಡಿದರು ರೋಮಹರ್ಷಣಿಯ …………………………………೨

ಪರಮ ಪೌರಾಣಿಕ ಶಿರೋಮಣಿ. ಬರವಿದ ಎತ್ತಣದ ಆಯ್ತು? ಕೌತುಕ ವರ ಕಥಾ ಪೀಯೂಷ ಸಾರ ವಿಶೇಷವೇನುಂಟು? ಚರಿತ ಚತುರಾಶ್ರಮ ತಪೋ ನಿಷ್ಠರಿಗೆ ವಿಶ್ರಮವೈ ಭವಾದೃಶ ದರುಶನವು ನಮಗೆಂದು ನುಡಿದರು ರೋಮ ಹರ್ಷಣಿಯ

ಪೌರಾಣಿಕ = Story teller
ಕೌತುಕ = It could mean exciting, curiosity or surprise
ಶಿರೋಮಣಿ = ಶಿರ+ಮಣಿ = Head+jewel = Precious stone worn on the head. Only the best stone is selected to be worn on the head and hence it indirectly mean the best
ಪೀಯೂಷ = Amrut, Milk
ಚತುರಾಶ್ರಮ = 4 stage of life, Brahmacharya, Gruhastha, vanaprasta and sanyasa.

“Oh Jewel surpassing one of romances, whence your arrival? What exciting tale ambrosia-sweet to the ear is waiting to unfold itself? Your inspiring company brings repose and tranquility to us, who having lived through the four stages of life, have retired to renunciation” said they.

Here the word ರೋಮಹರ್ಷಣಿಯ is really interesting. I am not very sure how it is split, but I guess it is like ರೋಮಹರ್ಷಣ+ಈಯು, because ಈಯು could mean put forth young one. So here it could mean ರೋಮಹರ್ಷಣ’s young one or his son. This could be right because the raconteur who has come is Ugrashrava who is none other than son of ರೋಮಹರ್ಷಣ. If this is one way of interpreting then other way is the plain old way where Shounaka is saying the mere presence of Sootha is very inspiring to all the sages.

ವಂದಿಸಿದೆನೈ ವರತಪೋಧನ
ವೃಂದ ಚಿತ್ತೈಸುವುದು ತಾನೇ
ನೆಂದು ನುಡಿವೆನು ಕೌತುಕಾಮೃತರಸದ ಕಡುಗಡಲ
ಹಿಂದೆ ಕೇಳಿದುದಲ್ಲ ಹೇಳ್ವುದು
ಮುಂದೆ ಹುಸಿತಿದು ನಿಗಮಶತವಿದ
ರೊಂದೊರೆಗೆ ನೆರೆ ಬಾರದೆಂದನು ಸೂತ ಕೈಮುಗಿದು …………………………………೩

ವಂದಿಸಿದೆನೈ ವರ ತಪೋಧನ. ವೃಂದ ಚಿತ್ತೈಸುವುದು ತಾನ್ ಏನೆಂದು ನುಡಿವೆನು. ಕೌತುಕ ಅಮೃತ ರಸದ ಕಡುಗಡಲ. ಹಿಂದೆ ಕೇಳಿದುದಲ್ಲ ಹೇಳ್ವುದು ಮುಂದೆ. ಹೊಸತ ಇದು ನಿಗಮ ಶತ ಇದರ ಒಂದ ಒರೆಗೆ ನೆರೆ ಬಾರದು ಎಂದನು ಸೂತ ಕೈ ಮುಗಿದು

ಚಿತ್ತೈಸು = Pay attention, concentrate
ಕಡು = Ocean
ನಿಗಮ = Vedas, Sacred Text
ಒರೆ = It mean to speak, but I guess here it needs to be interpreted as word.

“Salutations to this convocation of the cream of venerable ones, I seek the favour of your undivided attention. The story I’m about to relate is an ocean of thrilling events. Neither heard before nor will be heard in future. May be a hundred sacred books will not equal a word of this” responded Sootha with folded hands.

It really takes a different level of skill and vision to take something as mundane as a lady looking in to mirror or lady inspecting her hairdo or a lady being assisted by her companion in adjusting her toe ring and bring it to life and make it look so beautiful on a stone block. The level of details that have been carved, most of the times on a single block of stone, is simply astounding. Thinking about it, it is not like Ripley’s believe it or not museum where you get to see people doing un-imaginable feats which can attract visitors time and again to the site, Belur and Halebid temples showcase damsels looking at themselves in mirror, decked up with bangle and “mini skirt”, plaiting her hair in bathing costume, holding a Japanese style fan, sharpening her sword, in various dance positions and so on. Why in the world would anyone be interested in traveling quite a distance to watch this. But people do come and they come in large numbers. The reason I guess is the level of details. It could be something as simple as a lady watching herself in the mirror, but then look closely, the face does not look happy, the sadness is carved in stone. You wonder why she isn’t happy, so you look around. The sculptor would have cleverly placed some visual cues which ultimately will let you build a story around that. Like poetry, it lets you build your own stories. Next time you visit, you come with new experiences and that will let you construct a different story all together. This continues every time you make a visit and I guess this is what drags you back. Its kind of a visual delight of sort. Probably that is the reason why DVG who is one of the greatest literary figure in Kannada literature looking at the sculpture said;

ಶ್ರವಣಕೆ ಸಿಲುಕದ ಲಲಿತಾ
ರವ ಸುಖುಮಂ ರಸನೆಗೊದವದಮೃತ ದ್ರವಮಂ
ಎವೆಯಿಕ್ಕದ ನಯನಗಳಿಂ
ಸವಿವುದು ನೀಮೆಂಬ ಮಾಯಗಾತಿಯರಿವರಾರ್

When translated to English it means The joy and delight that ears and tongue cannot experience,here you get it through your eyes.

ತಿಣಿಕಿದನು ಫಣಿರಾಯ ರಾಮ
ಯಣದ ಕವಿಗಳ ಭಾರದಲಿ ತಿಂ
ತಿಣಿಯ ರಘುವರ ಚರಿತಯಲಿ ಕಾಲಿಡಲು ತೆರಪಿಲ್ಲ
ಬಣಗು ಕವಿಗಳ ಲೆಕ್ಕಿಪನೆ ಸಾ
ಕೆಣಿಸದಿರು ಶುಕರೂಪನಲ್ಲವೆ
ಕುಣಿಸಿ ನಗನೇ ಕವಿ ಕುಮಾರವ್ಯಾಸನುಳಿವರ …………………………………೧೭

ತಿಣಿಕಿದನು ಫಣಿರಾಯ ರಾಮಯಣದ ಕವಿಗಳ ಭಾರದಲಿ. ತಿಂತಿಣಿಯ ರಘುವರ ಚರಿತಯಲಿ ಕಾಲಿಡಲು ತೆರಪು ಇಲ್ಲ. ಬಣಗು ಕವಿಗಳ ಲೆಕ್ಕಿಪನೆ ಸಾಕ ಎಣಿಸದಿರು ಶುಕ ರೂಪನಲ್ಲವೆ. ಕುಣಿಸಿ ನಗನೇ ಕವಿ ಕುಮಾರವ್ಯಾಸನುಳಿವರ

ತಿಣಿಕು = slog, ಕಷ್ಟಪಡು
ಫಣಿರಾಯ = ಫಣಿ+ರಾಯ = Snake+king = King of Snakes = Shesha. In Hindu mythology Shesha is considered to be the king of all snakes. He is the one who forms the bed for Lord Vishnu to sleep. Also the lore goes as Shesha is the snake that support the elephants which in turn hold the world.
ತಿಂತಿಣಿ = Group, ಸಮೂಹ
ತೆರಪು = ಅವಕಾಶಾ,chance
ಬಣಗು = small, ಅಲ್ಪ
ಶುಕ = Generally it means parrot, but here it needs to be treated as Sage Shuka, who was the son of Sage Vyasa

Groaned and moaned the serpent king unable to carry the earth. Rendered heavy with the works of the poets who composed the Ramayana. Amongst the collections of books depicting the life of the best of the Raghu clan. There’s no room even to set foot on, replete as it is Kumaravyasa here is not one to kowtow to poetasters of mean calibre. Isn’t he the spite and image of Shuka? While he is there none else can evoke respect.

Kumaravyasa at his time has complained about number of different versions of Ramayana. I am not sure of then, but today this is a fact. In the book Many Rāmāyaṇas: the diversity of a narrative tradition in South Asia By Paula Richman, Paula refers to a student of Ramayana, who had counted 300 different telling of Ramayana story. Not just that it is found that the story of Ramayana is being recounted in close to 25 south Asian languages. No doubt the Serpent King Groaned and moaned.

ಹರಿಯ ಬಸುರೋಳಗಖಿಳ ಲೋಕದ
ವಿರಡವಡಗಿಹವೋಲು ಭಾರತ
ಶರಧಿಯೊಳಗಡಗಿಹವನೇಕ ಪುರಾಣ ಶಾಸ್ತ್ರಗಳು
ಪರಮ ಭಕ್ತಿಯಲೀ ಕೃತಿಯನವ
ಧರಿಸಿ ಕೇಳ್ಪಾ ನರರ ದುರಿತಾಂ
ಕುರುದ ಬೇರಿನ ಬೇಗೆಯೆಂದರುಹಿದನು ಮುನಿನಾಥ…………………………………೧೮

ಹರಿಯ ಬಸುರು ಒಳಗೆ ಅಖಿಳ ಲೋಕದ ವಿರಡವ ಅಡಗಿಹವೋಲು. ಭಾರತ ಶರಧಿ ಒಳಗ ಅಡಗಿಹವ ಅನೇಕ ಪುರಾಣ ಶಾಸ್ತ್ರಗಳು. ಪರಮ ಭಕ್ತಿಯಲೀ ಕೃತಿಯನ ಅವಧರಿಸಿ ಕೇಳ್ಪಾ ನರರ ದುರಿತ ಅಂಕುರುದ ಬೇರಿನ ಬೇಗೆ ಯೆಂದ ಅರುಹಿದನು ಮುನಿನಾಥ

ಬಸುರು = womb
ಅಖಿಳ = All
ವಿರಡ = Something that is large in dimension.
ಶರಧಿ = Sea, ಸಮುದ್ರ
ಅವಧರಿಸು = Listen carefully with rapt attention.
ದುರಿತ = ಪಾಪ, ಕಷ್ಟ, sin
ಅಂಕುರುದ = ಚಿಗುರು, ಮೊಳಕೆ, sprout
ಬೇಗೆ = ತಾಪ, ಕಾವು, Heat. Here we need to interpret this as destroy

As within Hari’s womb whole clusters of worlds lie hidden, so in that vast ocean called the Bharata, many an epic and scripture is stored. Those who with mind on it hear this grand poem recited and with deep devotion will find their sins fully wiped out without a chance to sprout afresh or grow roots.

ಅರಸುಗಳಿಗಿದು ವೀರ ದ್ವಿಜರಿಗೆ
ಪರಮ ವೇದದ ಸಾರ ಯೋಗೀ
ಶ್ವರರ ತತ್ವವಿಚಾರ ಮಂತ್ರಿಜನಕ್ಕೆ ಬುದ್ಧಿಗುಣ
ವಿರಹಿಗ ಶೃಂಗಾರ ವಿದ್ಯಾ
ಪರಿಣತರಲಂಕಾರ ಕಾವ್ಯಕೆ
ಗುರುವೆನಲು ರಚಿಸಿದ ಕುಮಾರವ್ಯಾಸ ಭಾರತವ…………………………………೧೯

ಅರಸು ಗಳಿಗೆ ಇದು ವೀರ. ದ್ವಿಜರಿಗೆ ಪರಮ ವೇದದ ಸಾರ, ಯೋಗೀಶ್ವರರ ತತ್ವ ವಿಚಾರ. ಮಂತ್ರಿ ಜನಕ್ಕೆ ಬುದ್ಧಿ ಗುಣ. ವಿರಹಿಗ ಶೃಂಗಾರ ವಿದ್ಯಾ. ಪರಿಣತರ ಅಲಂಕಾರ. ಕಾವ್ಯಕೆ ಗುರುವ ಎನಲು ರಚಿಸಿದ ಕುಮಾರವ್ಯಾಸ ಭಾರತವ

ವೀರ = Valor
ವಿರಹಿಗ = lovelorn
ಅಲಂಕಾರ = rhetoric

To monarchs this is the primer on valor; to twice born holy ones epitome of the supreme scriptures; To the renounced a treatise on philosophy; To diplomats a guide to assess worth and quality, ornament to the lovelorn; A feast of word play to the erudite. Thus did Kumara vyasa compose this magnum opus, Bharatha, A master piece among the world epics

ವೇದ ಪಾರಾಯಣದ ಫಲ ಗಂ
ಗಾದಿ ತೀರ್ಥಸ್ನಾನ ಫಲ ಕೃ
ಚ್ಪ್ರಾದಿ ತಪಸಿನ ಫಲವು ಜ್ಯೋತಿಷ್ಟೋಮಯಾಗ ಫಲ
ಮೇದಿನಿಯನೊಲಿದಿತ್ತ ಫಲ ವ
ಸ್ತ್ರಾದಿ ಕನ್ಯಾದಾನ ಫಲವಹು
ದಾದರಿಸಿ ಭಾರತದೊಳೊಂದಕ್ಷರವ ಕೇಳ್ಪರಿಗೆ…………………………………೨೦

ವೇದ ಪಾರಾಯಣದ ಫಲ. ಗಂಗಾದಿ ತೀರ್ಥ ಸ್ನಾನ ಫಲ. ಕೃಚ್ಪ್ರ ಆದಿ ತಪಸಿನ ಫಲವು, ಜ್ಯೋತಿಷ್ಟೋಮ ಯಾಗ ಫಲ. ಮೇದಿನಿಯನು ಒಲಿದಿತ್ತ ಫಲ. ವಸ್ತ್ರಾದಿ ಕನ್ಯಾದಾನ ಫಲವ ಅಹುದ, ಆದರಿಸಿ ಭಾರತ ದೊಳು ಒಂದ ಅಕ್ಷರವ ಕೇಳ್ಪರಿಗೆ

ಕೃಚ್ಪ್ರ = One type of austerity
ಜ್ಯೋತಿಷ್ಟೋಮ = ಜ್ಯೋತಿ+ಷ್ಟೋಮ = fire+ritual
ಮೇದಿನಿ = Earth,ಭುಮಿ

The fruits of the daily reading of the sacred Vedas, the fruits of bathing in the Ganaga and other sacred waters, the fruits of performing severe austerities and exacting sacrifices, the fruits of willingly making gifts of land and raiment and of giving away daughters in marriage will accrue to them who take in by the ear even one word from the Bharatha with deference.

ಹೇಮ ಖುರ ಶೃಂಗಾಭರಣದಲಿ
ಕಾಮಧೇನು ಸಹಸ್ರ ಕಪಿಲೆಯ
ಸೋಮ ಸೂರ್ಯ ಗ್ರಹಣದಲಿ ಸುರನದಿಯ ತೀರದಲಿ
ಶ್ರೀಮುಕುಂದಾರ್ಪಣವೆನಿಸಿ ಶತ
ಭೂಮಿದೇವರಿಗಿತ್ತ ಫಲವಹು
ದೀ ಮಹಾಭಾರತದೊಳೊಂದಕ್ಷರವ ಕೇಳ್ದರಿಗೆ …………………………………೨೧

ಹೇಮ ಖುರ ಶೃಂಗ ಆಭರಣದಲಿ ಕಾಮಧೇನು ಸಹಸ್ರ ಕಪಿಲೆಯ ಸೋಮ ಸೂರ್ಯ ಗ್ರಹಣದಲಿ ಸುರನದಿಯ ತೀರದಲಿ ಶ್ರೀ ಮುಕುಂದ ಅರ್ಪಣವ ಎನಿಸಿ ಶತ ಭೂಮಿ ದೇವರಿಗಿತ್ತ ಫಲವಹುದು ಈ ಮಹಾಭಾರತ ದೊಳು ಒಂದ ಅಕ್ಷರವ ಕೇಳ್ಪರಿಗೆ.

ಹೇಮ = Gold
ಖುರ = Hoof
ಕಪಿಲೆ = Cow
ಸೋಮ = moon
ಗ್ರಹಣ = Eclipse
ಸುರನದಿ = Ganga river
ಭೂಮಿ ದೇವರು = Here Brahmanas are referred to as ಭೂಮಿ ದೇವರು

If a thousand cows resembling the celestial one conferring all desires, hoof and horn adorned with gold, were to be gifted to hundreds of brahmanas on the banks of Ganga during eclipse of sun and moon with the invocation “May it reach Shri Mukunda”, the fruits which would accrue, the same fruits would accrue to them who take in by the ear even one word from the Bharatha with deference.

Cows have always been given a very special place in Hindu mythology. They are considered to be the source of auspiciousness and happiness and hence are worshiped. Many a times they are considered higher than many goddesses and demigods. The importance that a Hindu associates with a cow can be understood when we read the Bhagavad Gita where Lord Krishna says he himself is wish fulfilling cow (Kamadenu). Also it is believed gifting a cow to a Brahman is higher than any other form of gift that can be given. Hence Kumaravyasa says if you were to gift thousand cows (actually he says Kamadhenu), the fruits that would accrue is what you would get if you read with deference, just one work from Bharatha

ಚೋರ ನಿಂದಿಸಿ ಶಶಿಯ ಬೈದಡೆ
ಕ್ಷೀರವನು ಕ್ಷಯರೋಗಿ ಹಳಿದರೆ
ವಾರಣಾಸಿಯ ಹೆಳವ ನಿಂದಿಸಿ ನಕ್ಕರೇನಹುದು
ಭಾರತದ ಕಥನ ಪ್ರಸಂಗವ
ಕ್ರೂರ ಕರ್ಮಿಗಳೆತ್ತ ಬಲ್ಲರು
ಘೋರರೌರವವನ್ನು ಕೆಡಿಸುಗು ಕೇಳ್ಪ ಸಜ್ಜನರ…………………………………೨೨

ಚೋರ ನಿಂದಿಸಿ ಶಶಿಯ. ಬೈದಡೆ ಕ್ಷೀರವನ, ಕ್ಷಯರೋಗಿ ಹಳಿದರೆ ವಾರಣಾಸಿಯ ಹೆಳವ ನಿಂದಿಸಿ ನಕ್ಕರೆ ಏನ ಆಹುದು? ಭಾರತದ ಕಥನ ಪ್ರಸಂಗವ ಕ್ರೂರ ಕರ್ಮಿಗಳು ಎತ್ತ ಬಲ್ಲರು ಘೋರ ರೌರವವನ್ನು ಕೆಡಿಸುಗು ಕೇಳ್ಪ ಸಜ್ಜನರ

ಶಶಿ = Moon
ಕ್ಷೀರ = Milk
ಕ್ಷಯರೋಗ = ಕ್ಷಯ+ರೋಗ = A kind of illness
ಹಳಿ = Say bad things

If thief curses the moon is the latter bothered? If consumptive loathes milk does it lose its nourishing quality? If cripple contemptuous of varanasi laughs at it, what happens? Glory of the epic story of Bharata, evil-minded brutes know not. Righteous ones whose ears are rendered pure hearing it, escape the rigours of hell.

ವೇದಪುರುಷನ ಸುತನ ಸುತನ ಸ
ಹೋದರನ ಹೆಮ್ಮಗನ ಮಗನ ತ
ಳೋದರಿಯ ಮಾತುಳನ ರೂಪನನತುಳ ಭುಜಬಲದಿ
ಕಾದಿ ಗೆಲಿದನನಣ್ಣನವ್ವೆಯ
ನಾದಿನಿಯ ಜಠರದಲಿ ಜನಿಸಿದ
ನಾದಿ ಮೂರುತಿ ಸಲಹೊ ಗದುಗಿನ ವೀರನಾರಯಣ…………………………………೨೩

ವೇದಪುರುಷನ ಸುತನ, ಸುತನ ಸಹೋದರನ, ಹೆಮ್ಮಗನ ಮಗನ ತಳೋದರಿಯ ಮಾತುಳನ ರೂಪನನ ಅತುಳ ಭುಜಬಲದಿ ಕಾದಿ ಗೆಲಿದನನ ಅಣ್ಣನ ಅವ್ವೆಯ ನಾದಿನಿಯ ಜಠರದಲಿ ಜನಿಸಿದ ನಾದಿ ಮೂರುತಿ ಸಲಹೊ ಗದುಗಿನ ವೀರನಾರಯಣ

ಹೆಮ್ಮಗ = grandson
ತಳೋದರಿ = Generally it means a Women, but here it is referring to Arjuna’s women (wife)
ಅತುಳ = Something which is beyond comparison
ಕಾದಿ = Fight
ಅವ್ವೆ = mother

To understand the relationships mentioned in this poem, use the chart below;

Of the protagonist of Vedas, that is Narayana’s son’s, namely Brahama’s son’s, that is Narada’s brother’s, Namely Mareechi’s grandson’s, that is Indra’s son’s, that is Arjuna’s wife’s, that is Subhadra’s maternal uncle’s, namely Kamsa’s father-in-law, Jarasandha whom by mighty strength of arm defeated in combat, Bheema; His brother namely Dharmaraja’s mother’s, that is Kunthi’s sister-in-law Devaki; He born of her womb, primordial one, that is Krishna; foster us, oh Veeranarayana of Gadag.

This is one hell of a poem. The only thing poet wanted to say was foster us, oh Veeranarayana, but the way he builds the relationships is simply awesome. In times where everyone is either uncle or an aunt, different words describing different relationships were tough to understand at first, but once the chart was in place, everything falls in place. Absolutely fantastic. Loved it.

ಹಲಗೆ ಬಳಪವ ಪಿಡಿಯದೊಂದು
ಗ್ಗಳಿಕೆ ಪದವಿಟ್ಟಳುಪದೊಂದ
ಗ್ಗಳಿಕೆ ಪರರೊಡ್ಡವದ ರೀತಿಯ ಕೊಳ್ಳದಗ್ಗಳಿಕೆ
ಬಳಸಿ ಬರೆಯಲು ಕಂಠಪತ್ರದ
ವುಲುಹುಗೆಡದಗ್ಗಳಿಕೆಯೆಂಬೀ
ಬಲುಹು ಗದುಗಿನ ವೀರನಾರಾಯಣನ ಕಿಂಕರಗೆ …………………………………೧೫

ಹಲಗೆ ಬಳಪವ ಪಿಡಿಯದ ಒಂದು ಅಗ್ಗಳಿಕೆ. ಪದವಿಟ್ಟ ಅಳುಪದ ಒಂದು ಅಗ್ಗಳಿಕೆ. ಪರರ ಒಡ್ಡವದ ರೀತಿಯ ಕೊಳ್ಳದ ಅಗ್ಗಳಿಕೆ. ಬಳಸಿ ಬರೆಯಲು ಕಂಠ ಪತ್ರದ ವುಲುಹು ಗೆಡದ ಅಗ್ಗಳಿಕೆ. ಯೆಂಬ ಈ ಬಲುಹು ಗದುಗಿನ ವೀರನಾರಾಯಣನ ಕಿಂಕರಗೆ

ಹಲಗೆ = Slate
ಬಳಪವ = Chalk
ಪಿಡಿ = To hold
ಅಗ್ಗಳಿಕೆ = It could mean ದೊಡ್ಡಸ್ತಿಗೆ, talent etc.
ಅಳುಪು = To Erase
ಒಡ್ಡವ = ವಿನ್ಯಾಸ, ರಚನಾಕ್ರಮ, sytle
ಕೊಳ್ = To take, snatch or copy
ಕಂಠ = Stylus
ಪತ್ರದ = Plam leaf
ವುಲುಹು = ಉಲುಹು = sound
ಗೆಡೆ = To make sound
ಬಲುಹು = Proudness
ಕಿಂಕರ = Servant

That I make no preliminary draft on a slate is a boast of mine; Nor erase a word once indited is another; That I’m not the one to imitate others’ style of writing is third; That as I write, the style(writing instrument similar to a pen) racing over the plam leaf stops not, is still another. As the protege if Veeranarayana if Gadag, it’s fitting that this greatness is in one.

In earlier poems, We had seen how Kumaravyasa had indirectly compared himself to Ganapati and how he was a self confessed son of great Sage Vyasa himself. This is another instance where the poet gets into the boastful mood without actually doing so. If you take the first line as an example, ಹಲಗೆ ಬಳಪವ ಪಿಡಿಯದ ಒಂದು ಅಗ್ಗಳಿಕೆ, there are two ways to interpret this, on hand we might think Kumarvyasa is so confident about his talent that he does not need to create a draft, you can see little arrogangance here. But on the other hand Kumaravyasa has already said that he is just a scribe and poet is Veeranarayana himself, this being the case why is a draft needed and hence that line. This is good thing about Kumarvyasa, he tells you things without actually telling them

ಕೃತಿಯನವಧರಿಸುವುದು ಸುಕವಿಯ
ಮತಿಗೆ ಮಂಗಳವೀವುದಧಿಕರು
ಮಥಿಸುವುದು ತಿದ್ದುವುದು ಮೆರೆವುದು ಲೇಸ ಸಂಚಿಪುದು
ನುತಗುಣರು ಭಾವುಕರು ವರಪಂ
ಡಿತರು ಸುಜನರು ಸೂಕ್ತಿಕಾರರು
ಮತಿಯನೀವುದು ವೀರನಾರಾಯಣನ ಕಿಂಕರಗೆ …………………………………೧೬

ಕೃತಿಯನ ಅವಧರಿಸುವುದು ಸು ಕವಿಯ ಮತಿಗೆ ಮಂಗಳವೀವುದ. ಅಧಿಕರು ಮಥಿಸುವುದು, ತಿದ್ದುವುದು, ಮೆರೆವುದು. ಲೇಸ ಸಂಚಿಪುದು ನುತ ಗುಣರು. ಭಾವುಕರು, ವರ ಪಂಡಿತರು, ಸುಜನರು ಸೂಕ್ತಿಕಾರರು ಮತಿಯನು ಇವುದು ವೀರನಾರಾಯಣನ ಕಿಂಕರಗೆ

ಅವಧರಿಸು = To Listen carefully
ಮಥಿಸು = To think about something very deeply, Critique
ಸಂಚಿಪುದು = I guess it mean to advertise
ಸೂಕ್ತಿ = Good word, ಒಳ್ಳೆಯ ಮಾತು

Men of culture professors good men and those who propagate the good word must take notice of this work and must wish felicity to the poet’s intellect. Those who are qualified must review this work critically, correct mistakes, draw pointed attention to the beauty and elegance where found and advertise its peaks of excellence. In this manner men of abundant goodness must co-operate so that his servant of Veeranarayana may put forth his best