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.

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.

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

ತಿಳಿಯ ಹೇಳುವೆ ಕೃಷ್ಣಕಥೆಯನು
ಇಳೆಯ ಜಾಣರು ಮೆಚ್ಚುವಂತಿರೆ
ನೆಲೆಗೆ ಪಂಚಮ ಶ್ರುತಿಯನೊರೆವೆನು ಕೃಷ್ಣ ಮೆಚ್ಚಲಿಕೆ
ಹಲವು ಜನ್ಮದ ಪಾಪ ರಾಶಿಯ
ತೊಳೆವ ಜಲವಿದು ಶ್ರೀಮದಾಗಮ
ಕುಲಕೆ ನಾಯಕ ಭಾರತಾಕೃತಿ ಪಂಚಮ ಶ್ರುತಿಯ …………………………………೧೩

ತಿಳಿಯ ಹೇಳುವೆ ಕೃಷ್ಣ ಕಥೆಯನು. ಇಳೆಯ ಜಾಣರು ಮೆಚ್ಚುವಂತಿರೆ. ನೆಲೆಗೆ ಪಂಚಮ ಶ್ರುತಿಯನು ಒರೆವೆನು ಕೃಷ್ಣ ಮೆಚ್ಚಲಿಕೆ. ಹಲವು ಜನ್ಮದ ಪಾಪ ರಾಶಿಯ ತೊಳೆವ ಜಲವಿದು. ಶ್ರೀಮದ ಆಗಮ, ಕುಲಕೆ ನಾಯಕ, ಭಾರತ ಆಕೃತಿ, ಪಂಚಮ ಶ್ರುತಿಯ

ಇಳೆ = Earth, ಭೂಮಿ
ನೆಲೆಗೆ = It actually means ವಾಸಸ್ಥಾನ, but here we need to read it as people around the place
ಪಂಚಮ = Fifth
ಶ್ರುತಿ = Veda
ಒರೆ = To tell
ಆಗಮ = This word has many meanings, the most popular being “to come”. But here it means a scared text
ಆಕೃತಿ = Again this word has many meanings, but here I guess it should be read as foundation

I’ll narrate the story of Krishna in a manner wise ones of the world would approve. To the people around I’ll impart the fifth Veda, Krishna admiring. This is the water that would wash away mounds of sins accumulated over many a past life.

The most famous verse of the Kumaravyasa Bharata. One knows anything else or not about the Bharatha, but this verse for sure, it is so famous. Historians estimate Kumaravyasa’s time-line between 1400-1450 AD and by this time the genre of “story” or ಕಥೆ as a literary form was very well rooted in our tradition. In this light the use of word ಕೃಷ್ಣಕಥೆ makes sense. It is interesting to note that Kumaravyasa says he is narrating ಕೃಷ್ಣಕಥೆ in a way that even Lord Krishna will admire, so in a way Kumaravyasa is telling Krishna’s story to Krishna himself. Another interesting thing to note is the double usage of ಪಂಚಮ ಶ್ರುತಿಯ (Fifth Veda), it is as though Kumaravyasa is stressing on the fact that the story he is going to narrate is nothing less than a fifth Veda. Another interesting word used here is ಭಾರತಾಕೃತಿ, I guess the poet is indirectly trying to say that the story is not just about the Pandavas and Kauravas, it is not just about good and evil, but it stands as a foundation of India. It is the story of India itself. One more thing to note is the usage of word ಒರೆವ which mean to tell. One way to interpret this is as if Kumaravyasa is saying he is going to create anything but he is going to just narrate (something which is already there). This mood is similar to that in poem 7 where Kumaravyasa

ಪದದ ಪ್ರೌಢಿಯ ನವರಸಂಗಳ
ವುದಿತವೆನುವಭಿಧಾನ ಭಾವವ
ಬೆದಕಲಾಗದು ಬಲ್ಲ ಪ್ರೌಢರುಮೀ ಕಥಾಂತರಕೆ
ಇದ ವಿಚಾರಿಸೆ ಬಘೆಯ ತೊಳಸಿಯ
ವುದಕದಂತಿರೆಯಿಲ್ಲಿ ನೋಳ್ಪುದು
ಪದುಮನಾಭನ ಮಹಿಮೆ ಧರ್ಮವಿಚಾರ ಮಾತ್ರವನು …………………………………೧೪

ಪದದ ಪ್ರೌಢಿಯ, ನವರಸಂಗಳ ವುದಿತವ ಎನುವ ಅಭಿಧಾನ ಭಾವವ ಬೆದಕಲು ಆಗದು ಬಲ್ಲ ಪ್ರೌಢರುಂ ಈ ಕಥಾಂತರಕೆ. ಇದ ವಿಚಾರಿಸೆ, ಬಘೆಯ ತೊಳಸಿಯ ವುದಕದಂತ ಇರೆ ಇಲ್ಲಿ ನೋಳ್ಪುದು ಪದುಮನಾಭನ ಮಹಿಮೆ, ಧರ್ಮ ವಿಚಾರ ಮಾತ್ರವನು

ವುದಿತ = ಉದಿತ = born, ಹುಟ್ಟು
ಅಭಿಧಾನ = Power or sense of understanding a word, its meaning and significance
ಭಾವವ = Feeling
ಬೆದಕು = To search
ಬಘೆಯ = type of
ತೊಳಸಿ = Tulasi = a medicinal plant
ವುದಕ = water or liquid portion prepared with green leaves
ನೋಳ್ಪು = To face, ಎದುರಾಗು
ಪದುಮನಾಭನ = ಪದುಮ+ನಾಭ = Lotus+navel = One from whose Navel sprang the lotus = Lord Vishnu

In this poem Kumaravyasa talks about his audience. He says the work he is going to produce is not only for the learned people who are obsessed with emotive aesthetics of the Nava rasa and the intricacies of thought, language etc, but for common man. This work is like the “Tulasi water”, if the reader reads it with dedication it will be Teertha (sacred water served in the temple) and for a casual reader it will act as a medicinal water thus always being good to anyone who reads it. He continues to say this work is about the greatness of Krishna, Avatar of Lord Vishnu and about the principles of dharma.

If you see poet clearly mentions this is not work for who is obsessed with poetic aesthetics, but if one reads Kumarvyasa Bharatha, the poetic aesthetics he brings to the scene using creative figure of speech or with the way he plays with words is of top notch quality. So one might wonder why this contradiction. The way we need to look at this is even though he puts in lots of effort to bring the scene to life using figure of speech or play of words, but then he makes sure that aesthetics does not overshadow the two main things which are important to him, spread the message about greatness of Krishna and the principles of dharma.

ದುರಿತಕುಲಗಿರಿ ವಜ್ರದಂಡನು
ಧರೆಯ ಜಂಗಮ ಮೂರ್ತಿ ಕವಿ ವಾ
ರಿರುಹ ದಿನಮಣಿ ನಿಖಿಲ ಯತಿಪತಿ ದಿವಿಜವಂದಿತನು
ತರಳನನು ತನ್ನವನೆನುತ ಪತಿ
ಕರಿಸಿ ಮಗನೆಂದೊಲಿದು ಕರುಣದಿ
ವರವನಿತ್ತನು ದೇವ ವೇದವ್ಯಾಸ ಗುರುರಾಯ …………………………………೧೧

ದುರಿತ ಕುಲಗಿರಿ ವಜ್ರ ದಂಡನು. ಧರೆಯ ಜಂಗಮ ಮೂರ್ತಿ. ಕವಿ ವಾರಿರುಹ ದಿನಮಣಿ. ನಿಖಿಲ ಯತಿ,ಪತಿ,ದಿವಿಜ ವಂದಿತನು. ತರಳನನು, ತನ್ನವನು ಎನುತ ಪತಿಕರಿಸಿ, ಮಗನು ಎಂದು ಓಲಿದು ಕರುಣದಿ ವರವನು ಇತ್ತನು ದೇವ ವೇದವ್ಯಾಸ ಗುರುರಾಯ

ದುರಿತ = Sin
ಕುಲಗಿರಿ = generally it means sacred and best mountain, ಶ್ರೇಷ್ಠವಾದ ಪರ್ವತ. But here we need to read it as a mountain.
ವಜ್ರ ದಂಡ = Here it is interpreted as a strong weapon (against mountain of sins). But actually it is the weapon of Lord Indra.
ಧರೆ = Earth
ವಾರಿರುಹ = Lotus
ದಿನಮಣಿ = Sun
ನಿಖಿಲ = All, ಎಲ್ಲ
ಯತಿ = It refers to a person who has control over all the senses, generally a sage
ಪತಿ = Lord, ಒಡೆಯ
ಪತಿಕರಿಸು = To accept or to praise
ದಿವಿಜ = Devatas
ತರಳ = Kid who is really smart

Like the Indra’s diamond bolt to the mountain of sins. God’s delegate walking on this earth. To the galaxy of poets is like sun giving life to Lotus. Recipient of homage from all the sages and gods. Veda Vyasa, teacher unmatched, taking in hand this stripling, conferred on him a boon with grace abounding.

You must noticed that the poet has referred to Vyasa as Veda Vyasa and truly in Hindu mythology Vyasa is the one of the most celebrated sage. He is considered the avatar of Lord Vishnu himself. He is attributed to have classified the Vedas, authored one of the greatest epic known to human kind, the Mahabharata, and also authored the Vedanta sutras and Puranas. Vyasa comes from a very illustrious lineage which boasts of eminent and revered sages like Vasishta, Shakthi and sage Parasara. Legend goes that Vyasa was born on an island and when born had a complexion that matched the Lord Krishna himself, hence Vyasa is also known as “Krishna Dhvaipayana”. Kumaravyasa has placed Vyasa on nothing less than a pedestal and worshiped him at most respect.

In this poem, Kumaravyasa considers himself worthy to be the son of Veda Vyasa. If you read the last two lines, Kumaravyasa does not “request” Vyasa to consider him as his son..the attitude is more like..”nothing doing! I am your son ” .

ವಂದಿತಾಮಳ ಚರಿತನಮರಾ
ನಂದ ಯದುಕುಲ ಚಕ್ರವರ್ತಿಯ
ಕಂದ ನತಸಂಸಾರ ಕಾನನ ಘನ ದವಾನಳನು
ನಂದನಂದನ ಸನ್ನಿಭನು ಸಾ
ನಂದದಿಂದಲೆ ನಮ್ಮುವನು ಕೃಪೆ
ಯಿಂದ ಸಲುಹುಗೆ ದೇವ ಜಗದಾರಾಧ್ಯ ಗುರುರಾಯ …………………………………೧೨

ವಂದಿತ, ಅಮಳ ಚರಿತ ನ ಅಮರ ಆನಂದ. ಯದುಕುಲ ಚಕ್ರವರ್ತಿಯ ಕಂದ. ನತ ಸಂಸಾರ ಕಾನನ ಘನ ದವಾನಳನು. ನಂದ ನಂದನ ಸನ್ನಿಭನು ಸಾನಂದದಿಂದಲೆ ನಮ್ಮುವನು ಕೃಪೆಯಿಂದ ಸಲುಹುಗೆ ದೇವ ಜಗದಾರಾಧ್ಯ ಗುರುರಾಯ

ಅಮಳ = Pure, ನಿರ್ಮಲ (?)
ನತ = To prostrate or one who prostrates
ಸಂಸಾರ = Whole world
ಘನ = Intense
ಕಾನನ = Forest
ದವಾನಳನು = Forest fire (?)
ನಂದ = Step father of Lord Krishna
ನಂದನ = Son
ನಮ್ಮುವನು = us, ನಮ್ಮನ್ನು
ಸಾನಂದ = ಆನಂದದಿಂದ ಕೂಡಿದ
ಸನ್ನಿಭನು = ಸಮಾನವಾದುದು

I am not very confident if I have understood this correctly. I guess poet is referring to Lord Krishna here, but I am not sure why he uses the word ಸನ್ನಿಭನು nor I do not know how to interpret the line ನಂದ ನಂದನ ಸನ್ನಿಭನು. Is the poet trying to say, the one who is equivalent to the ನಂದ ನಂದನ? Not sure. Anyways following is the translation as per my understanding.

Prostration to the one with pure personality and source of never ending happiness. One who is son of Yadukula cakravarthi(king). One whom the whole world will take refuge in case of intense sorrow and misery (here referred to as intense forest fire). One, who is son of Nandana and the whole world worships, protect us.

ಶರಿಧಿಸುತೆ ಸನಕಾದಿ ವಂದಿತೆ
ಸುರನರೋರಗೆ ಮಾತೆ ಸುಜನರ
ಪೊರೆವ ದಾತೆ ಸುರಾಗ್ರಗಣ್ಯಸುಮೌನಿ ವರಸ್ತುತ್ಯೆ
ಪರಮ ಕರುಣಾ ಸಿಂಧು ಪಾವನ
ಚರಿತೆ ಪದ್ಮಜ ಮುಖ್ಯ ಸಕಲಾ
ಮರ ಸುಪುಜಿತೆ ಲಕ್ಶ್ಮಿ ಕೊಡುಗೆಮಗಧಿಕ ಸಂಪದವ …………………………………೯

ಶರಿಧಿಸುತೆ. ಸನಕಾದಿ ವಂದಿತೆ. ಸುರ ನರ ಓರಗೆ ಮಾತೆ. ಸು ಜನರ ಪೊರೆವ ದಾತೆ. ಸುರ ಅಗ್ರಗಣ್ಯ ಸು-ಮೌನಿ-ವರ ಸ್ತುತ್ಯೆ. ಪರಮ ಕರುಣಾ ಸಿಂಧು. ಪಾವನ ಚರಿತೆ. ಪದ್ಮಜ ಮುಖ್ಯ. ಸಕಲ ಅಮರ ಸುಪುಜಿತೆ ಲಕ್ಶ್ಮಿ ಕೊಡುಗ ಎಮಗ ಅಧಿಕ ಸಂಪದವ

ಶರಿಧಿ = Sea, ಸಮುದ್ರ
ಸುತೆ = daughter
ಶರಿಧಿಸುತೆ = Daughter of sea or someone born to a sea, Goddess Lakshmi
ಸುರ = Devatas
ನರ = Human
ಓರಗೆ = equally
ಪೊರೆ = To protect
ದಾತೆ = One who bestows Mercy and compassion
ಅಗ್ರಗಣ್ಯ = Something that is regarded as foremost or best
ಮೌನಿ = Sage
ವರ = ಶ್ರೆಷ್ಠ
ಸಿಂಧು = sea/river. There are two ways I can think we can interpret ಕರುಣಾ ಸಿಂಧು. Firstly, Poet is trying to say that Goddess Lakshmi is a sea of compassion. secondly, ಸಿಂಧು can be treated as treasure. So poet might be trying to say for people who is seeking compassion, Goddess Lakshmi is a treasure trove.
ಚರಿತೆ = Personality
ಪದ್ಮಜ = Lotus
ಮುಖ್ಯ = face
ಸಕಲ = all
ಅಮರ = It could mean two things. Firstly, it could mean all people who do not have death i.e. Devatas. Second meaning for ಅಮರ is King.
ಸಂಪದ = Prosperity

One who is the daughter of sea (Goddess Lakshmi emerged out of the sea when it was churned using Mandaranchal as dasher and Vasuki, the serpent as the churning rope, by the Devatas on one side and Asuras on the other). One who is an equal mother to both devatas and humans. One who is revered by the greatest of sages. One who is a sea of compassion and a treasure trove for people seeking compassion. One who has a pure and clean personality. One who has a lotus like face. One who is worshiped by the great devatas. Goddess Laskshmi, bestow upon us abundant prosperity.

One might wonder why Kumaravyasa is asking for not just prosperity but for abundant(ಅಧಿಕ) prosperity. It was not the same when he was praying Goddess Saraswathi, where ಅಧಿಕ ಸಂಪದವ would have made more sense as he was a poet on a journey to complete the epic. I guess this is because Goddess Lakshmi is not only the goddess of wealth and prosperity, but also for Wisdom and Fortune. So I guess poet is appealing to that side of Goddess Lakshmi and probably not wealth and prosperity.

ಗಜಮುಖನ ವರಮಾತೆ ಗೌರಿಯೆ
ತ್ರಿಜಗದರ್ಚಿತ ಚಾರು ಚರಣಾಂ
ಬುಜೆಯೆ ಪಾವನಮೂರ್ತಿ ಪದ್ಮಜಮುಖ್ಯ ಸುರಪೂಜ್ಯೆ
ಭಜಕರಘ ಸಂಹರಣೆ ಸುಜನ
ವ್ರಜ ಸುಸೇವಿತೆ ಮಹಿಷ ಮರ್ದಿನಿ
ಭುಜಗ ಭುಷಣನರಸಿ ಕೊಡು ಕಾರುಣ್ಯದಲಿ ಮತಿಯ …………………………………೧೦

ಗಜ ಮುಖನ ವರ ಮಾತೆ ಗೌರಿಯೆ. ತ್ರಿ ಜಗದ ಅರ್ಚಿತ ಚಾರು ಚರಣ ಆಂಬುಜೆಯೆ. ಪಾವನ ಮೂರ್ತಿ. ಪದ್ಮಜ ಮುಖ್ಯ. ಸುರ ಪೂಜ್ಯೆ. ಭಜಕರ ಅಘ ಸಂಹರಣೆ. ಸುಜನ ವ್ರಜ ಸುಸೇವಿತೆ. ಮಹಿಷ ಮರ್ದಿನಿ. ಭುಜಗ ಭುಷಣನ ಅರಸಿ ಕೊಡು ಕಾರುಣ್ಯದಲಿ ಮತಿಯ.

ಅರ್ಚಿತ = Worship
ಆಂಬುಜ = Lotus
ಪದ್ಮಜ = Lotus
ಅಘ = Fear,ಪಾಪ, ದುಖ:
ವ್ರಜ = group, ಗುಂಪು
ಮಹಿಷ = Demon Mahishasura
ಮರ್ದಿನಿ = Slayer
ಭುಜಗ = Serpent, Snake
ಭುಷಣ = Ornate
ಅರಸಿ = Consort

Goddess Gauri, who is an excellent mother to the elephant headed (Ganapati). One whose lotus feet is worshiped by all three worlds.One who is epitome of purity. One who has lotus like beautiful face. One who is worshiped by all good people. One who destroys the fears and sorrows of people who chant her name. One who takes care of group of good people. One who slayed the buffalo demon Mahisha. One who is the consort of person(Lord Shiva) who is ornate by a serpent or snake, Gauri, bestow upon us the intellect.

ವೀರನಾರಾಯಣನೆ ಕವಿ ಲಿಪಿ
ಕಾರ ಕುಮಾರವ್ಯಾಸ ಕೇಳುವ
ಸೂರಿಗಳು ಸನಕಾದಿಗಳು ಜಂಗಮ ಜನಾರ್ದನರು
ಚಾರುಕವಿತೆಯ ಬಳಕೆಯಲ್ಲ ವಿ
ಚಾರಿಸುವಡಳವಲ್ಲ ಚಿತ್ತವ
ಧಾರು ಹೋ ಸರ್ವಜ್ಝರಾದರು ಸಲುಗೆ ಬಿನ್ನಪವ ………………………………… ೭

ವೀರನಾರಾಯಣನೆ ಕವಿ ಲಿಪಿಕಾರ ಕುಮಾರವ್ಯಾಸ. ಕೇಳುವ ಸೂರಿಗಳು ಸನಕಾದಿಗಳು ಜಂಗಮ ಜನಾರ್ದನರು. ಚಾರು ಕವಿತೆಯ ಬಳಕೆಯಲ್ಲ, ವಿಚಾರಿಸುವ ಅಡಳವ ಅಲ್ಲ. ಚಿತ್ತವ ಧಾರು ಹೋ ಸರ್ವಜ್ಝರಾದರು ಸಲುಗೆ ಬಿನ್ನಪವ.

ಸೂರಿ = scholar
ಸನಕ = Sage Sanaka
ಜಂಗಮ = ಓಡಾಡುವ
ಜನಾರ್ದನ = Lord Vishnu. Also ಜನಾರ್ದನ means a person whose duty is to protect normal people from Asuras, so in this direction ಜನಾರ್ದನ here can be read as common soldiers
ಚಾರು = ಮನೋಹರ
ಅಡಳ = I guess it means something that is beyond the realms of thought
ಧಾರು = I am not sure what this means
ಸಲುಗೆ = Be lenient
ಬಿನ್ನಪ = Request, ವಿಜ್ಝಾಪನೆ

This poem is an example for the beauty of poetry. A simple line like ವೀರನಾರಾಯಣನೆ ಕವಿ ಲಿಪಿಕಾರ ಕುಮಾರವ್ಯಾಸ can be interpreted in multiple ways and each of those creates a different mood. Reading this the first thing that comes to mind is the humility of the poet. Even though he has created this epic, he still says he is just a scribe and Veeranarayana is the actual poet. But if you know the history of Mahabharata, it was actually told by Sage Veda Vyasa and Lord Ganapati as a scribe wrote it down. In this context, we can interpret Kumaravyasa’s line as though he is saying he himself is nothing less than Lord Ganapati. Do you see the self-aggrandizing, boastful mood that this interpretation creates .

Another reason why one has to read Kumaravyasa is for his ability to turn things around by playing with words. In the line “ಕೇಳುವ ಸೂರಿಗಳು ಸನಕಾದಿಗಳು ಜಂಗಮ ಜನಾರ್ದನರು”, if we remove the word ಜಂಗಮ, Kumaravyasa is trying to convey that the audience for this story of Mahabharata are none other than Sage Sanaka and Lord Vishnu (ಜನಾರ್ದನ)themselves. But look at the twist Kumaravyasa brings in with inclusion on just one word ಜಂಗಮ, which means something that is not stationary , now it is not just ಜನಾರ್ದನ but ಜಂಗಮ ಜನಾರ್ದನ. Obviously ಜಂಗಮ does not make sense for lord Vishnu (idol), so poet is not referring to Lord Vishnu but the local people who can move around and are listening to his work. He has elevated the status of local people to the heights of Sanaka and Vishnu.

Here is the complete translation from Sheshagiri Rao’s book;

Veeranarayana himself is the bard, Kumaravyasa is but scribe and those who hear him are sages like Sanaka and Vishnu in Human grab. Its not mere rapturous poesy, if reasoned is beyond debate. Wise ones, lend your minds to it and give ear to my plea

ಶ್ರೀಮದಮರಾಧೀಶ ನತಪದ
ತಾಮರಸ ಘನವಿಪುಳ ನಿರ್ಮಲ
ರಮನನುಪಮ ಮಹಿಮ ಸನ್ಮುನಿ ವಿನುತ ಜಗಭರಿಥ
ಶ್ರೀಮದೂರ್ಜಿತ ಧಾಮ ಸುದಯಾ
ನಾಮನಾಹವ ಭೀಮ ರಘುಕುಲ
ರಾಮ ರಕ್ಷಿಸುಪೊಲಿದು ಗದುಗಿನ ವೀರನಾರಯಣ………………………………… ೮

ಶ್ರೀಮದ ಅಮರಾಧೀಶ ನತ ಪದ ತಾಮರಸ, ಘನ ವಿಪುಳ ನಿರ್ಮಲ ರಮನ. ಅನುಪಮ ಮಹಿಮ. ಸನ್ಮುನಿ ವಿನುತ. ಜಗ ಭರಿಥ. ಶ್ರೀಮದ ಊರ್ಜಿತ ಧಾಮ. ಸು ದಯಾ ನಾಮನ. ಆಹವ ಭೀಮ. ರಘು ಕುಲ ರಾಮ. ರಕ್ಷಿಸು ಪೊಲಿದು ಗದುಗಿನ ವೀರನಾರಯಣ

ಅಮರಾಧೀಶ = King of Devatas, devendra
ನತ = ನಮಸ್ಕರಿಸಿದವನು, prostrate
ಪದ = Feet
ತಾಮರಸ = Lotus
ಘನ = Excess, ಅಧಿಕವದುದು
ವಿಪುಳ = ದೊಡ್ಡ, ವಿಶಾಲವಾದ
ರಮನ = I guess here it means name
ಅನುಪಮ = unparalleled
ವಿನುತ = something that is praised or worshiped.
ಭರಿಥ = Fill entire space
ಊರ್ಜಿತ = ಏಳಿಗೆಯನ್ನು ಪಡೆದ
ಧಾಮ = ಮನೆ, house
ಆಹವ = War, ಯುದ್ದ
ಭೀಮ = Not fearing, brave
ಪೊಲಿದು = ಒಲಿದು = To love

Great lords like Indra prostrate before your lotus feet. You are the one who has a very pure name. Your greatness is unparalleled. You are the one who is revered, praised and worshiped by the great sages. You presence has occupied the entire world. Not sure how to translate “ಶ್ರೀಮದ ಊರ್ಜಿತ ಧಾಮ”..Its like saying you are the one who is placed in the highest possible place by a person. Pretty bad translation huh! But that’s the best I can think of for now. Your name is good compassion and tenderness for others. In war you are unfearing. With all these qualities embodied in you, you are the Rama who was born in the lineage of the great Raghu. With all the love protect us Veeranarayana.

After the above disastrous translation, now you know why I use the English translations from book by Sheshagiri Rao. Knowing the meaning is one thing but translating it is totally a different beast. It is damn difficult.

ವಾರಿಜಾಸನೆ ಸಕಲಶಾಸ್ತ್ರ ವಿ
ಚಾರದುದ್ಬವೆ ವಚನರಚನೋ
ದ್ಧಾರೆ ಶ್ರುತಿ ಪೌರಾಣದಾಗಮ ಸಿದ್ಧಿದಾಯಕಿಯೆ
ಶೌರಿ ಸುರಪತಿ ಸಕಲ ಮುನಿಜನ
ಸೂರಿಗಳಿಗನುಪಮದ ಯುಕುತಿಯೆ
ಶಾರದೆಯೆ ನರ್ತಿಸುಗೆ ನಲಿದೊಲಿದೆನ್ನ ಜಿಹ್ವೆಯಲಿ………………………………… ೫

ವಾರಿಜ ಆಸನೆ. ಸಕಲ ಶಾಸ್ತ್ರ ವಿಚಾರದ ಊದ್ಬವೆ. ವಚನ ರಚನ ಉದ್ಧಾರೆ. ಶ್ರುತಿ ಪೌರಾಣದ ಆಗಮ ಸಿದ್ಧಿದಾಯಕಿಯೆ. ಶೌರಿ ಸುರಪತಿ ಸಕಲ ಮುನಿಜನ ಸೂರಿಗಳಿಗೆ ಅನುಪಮದ ಯುಕುತಿಯೆ. ಶಾರದೆಯೆ, ನರ್ತಿಸುಗೆ ನಲಿದು ಓಲಿದು ನನ್ನ ಜಿಹ್ವೆಯಲಿ

ವಾರಿಜ = Lotus
ಶ್ರುತಿ = Vedas
ಶೌರಿ = Lord Vishnu (Lard Krishna to be specific). The name ಶೌರಿ and how it got associated with Lord Krishna is an interesting story. It is said that Shouripur was a town established by price “Shoor” of the Yaduvansh on the banks of river Yamuna. The king of this town was Andhak Vrishni who had 10 kids, the youngest of one of whom was Vasudev. Vasudev had two sons Lord Krishna and Balarama. Later due to the fear of invasion by Jarasandha, the king of Magadha, all the Yadavas left Shouripur & Mathura and moved towards Dwarika, near the sea. So as Lord Krishna hailed from this town of Shouripur, he was referred to as Shouri.
ಸುರಪತಿ = ಸುರ+ಪತಿ, Lord Indra
ಅನುಪಮದ = Some thing that does not have parallel.

Seated on the lotus, takes the shape in the kernel of all knowledge, nurtures speech and writing. Brings to fruition scriptural lore of all kinds. And the unique confluence of Vishnu, Lord of Heaven, Indra and the multitude of saints and intellectuals, Oh Sharada, leave your imprint on my tongue

ಆದಿ ನಾರಾಯಣಿ ಪರಾಯಣಿ
ನಾದಮಯೆ ಗಜಲಕ್ಶ್ಮಿ ಸತ್ವಗು
ಣಾಧಿದೇವತೆ ಅಮರ ವಂದಿತ ಪಾದಪಂಕರುಹೆ
ವೇದಮಾತೆಯೆ ವಿಶ್ವತೋಮುಖೆ
ಯೈದು ಭೂತಾಧಾರಿಯೆನಿಪೀ
ದ್ವಾದಶಾತ್ಮ ಜ್ಯೋತಿರೂಪಿಯೆ ನಾದೆ ಶಾರದೆಯ………………………………… ೬

ಆದಿ ನಾರಾಯಣಿ. ಪರಾಯಣಿ. ನಾದಮಯೆ ಗಜಲಕ್ಶ್ಮಿ. ಸತ್ವ ಗುಣ ಆಧಿ ದೇವತೆ. ಅಮರ ವಂದಿತ ಪಾದ ಪಂಕರುಹೆ. ವೇದ ಮಾತೆಯೆ. ವಿಶ್ವತೋಮುಖೆ. ಯೈದು ಭೂತ ಆಧಾರಿ ಯೆನಿಪ ಈ. ದ್ವಾದಶ ಆತ್ಮ ಜ್ಯೋತಿ ರೂಪಿಯೆ. ನಾದೆ ಶಾರದೆಯ.

ಆದಿ = ಮೊದಲು, first
ನಾರಾಯಣಿ = It generally refers to Goddess Lakshmi, but here we need to consider it as consort of Narayana. It is interesting to see that goddess Sharade is referred to as ಆದಿ ನಾರಾಯಣಿ. This might be because, at one time both Sharade and Lakshmi were both wives of Lord Vishnu, but Sharade was “born” earlier than Lakshmi.
ಪರಾಯಣಿ = Some one who thinks deeply about something or contemplate, ಸದಾ ಆಲೋಚನೆಯುಳ್ಳವಳು
ಸತ್ವ = purity and goodness
ಅಮರ = ದೆವರು, god or goddess
ಪಂಕರುಹ = Lotus. I guess the way this word is split is ಪಂಕ+ರುಹ. ಪಂಕ means slimy mud, ಕೆಸರು. ರುಹ means “to be seen”, so ಪಂಕರುಹ is something that is seen in ಕೆಸರು, Lotus.
ವಿಶ್ವತೋಮುಖೆ = Generally it refers to Varuna who is present everywhere in the universe, but here it needs to be taken as Omnipresent. ಯೆಲ್ಲ ದಿಕ್ಕಿನಲ್ಲು ಮುಖವುಳ್ಳವಳು
ಯೈದು = I guess this means five.
ಭೂತ = Elements of earth. Water ,Air ,Fire, Space ,Earth
ಆಧಾರಿ = I guess it means protector.
ದ್ವಾದಶ = 12

This has been the most difficult part of this canto to understand and to be frank I still haven’t understood what the poet is trying to say. For example
1) I am still not clear why poet is calling sharade as ನಾದಮಯೆ ಗಜಲಕ್ಶ್ಮಿ. The name ಗಜಲಕ್ಶ್ಮಿ generally refers to goddess Lakshmi.
2) Poet refers to Sharade as ವಿಶ್ವತೋಮುಖೆ. There is nothing wrong in it, the word can be used as a generic adjective, but still do not understand the context of this reference
3) ಯೈದು ಭೂತಾಧಾರಿಯೆ – Why does the poet say this? Is there any legend to support this?
4) ದ್ವಾದಶಾತ್ಮ ಜ್ಯೋತಿರೂಪಿಯೆ – Again why does the poet say this? What does the ದ್ವಾದಶ ಆತ್ಮ ಜ್ಯೋತಿ refer to? Do they refer to the 12 sons born to Aditi, one of whom is Lord Vishnu.

Consort of Lord Vishnu. One who is always contemplating. one whose lotus feet are worshiped even by the god and goddess. One who is omnipresent in the universe. One who protects of the elements (I guess)

Above is just part of the translation. I have not understood rest of it to translate.