2026-01-24 15:17:09 by ambuda-bot
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namely Kambukaṇṭha and Kalakaṇṭha.
...
अथ जातुचित् महतीमास्थानिकामधिरूढस्य अगणनीयानुभावैर्यो
गिभिः अन्तेवसद्भिः संसेव्यमानस्य नानादिगन्तरादुपजिहीर्षया
समानीतैरपरवसुमतीपतिभिः आलङ्कारिकैश्च वाणीनिराकृतपतञ्जलि
प्रायैः पाणिनीयैश्व ... नैय्यायिकैश ज्योतिषिकैश्च संमुखीक्रियमाण
चरणमणिपीठस्य भगवतो व्यासतपोनिधेः समक्षं तत्कटाक्षवीक्षाप्रसादसू
चितानुमतिः स सोमनाथकविः अनतिसमीपवर्तिनौ परस्परोपमेयसुषुमा
कारौ अतिमधुरशालीरवाग्भिः परतन्त्रितसामाजिकश्रवणपुटौ कंबुकण्ठक
लकण्ठनामानौ पाठकौ तदीयपावनचरितकोरकितं विबुधगणश्रवणाभरणं
निरुदाहरणमपाटयत् ।
By the sweet rendering of the champū, Śrī Vyāsa Tīrtha
became immensely pleased and honoured Somanātha
kavi.
The above information supplied by Somanātha
himself, makes it clear that he was not a follower
of the Madhwa tradition. The name 'Somanātha' and
also the names of his fore fathers that he mentions
in the work, support this view. The benedictory stanzas
of the work indicate that he did not have a proper
acquaintance of the Madhwa Sampradaya. Here he has
described Balarāma as one of the ten incarnations of
Lord Visņu, which the Madhwa tradition does not accept.
It is also significant that he does not mention any
of the Madhwa ascetics prior to Śrī Vyāsa Tīrtha and
I convey his respects. All these points lend support to
the view that he was a smartha Brāmhaṇa. However,
it is evident that Somanātha had very high regard towards
Śrī Vyāsa Tīrtha. While introducing his work, he who
was aware that some scholars were jealous of him,
said-
namely Kambukaṇṭha and Kalakaṇṭha.
...
अथ जातुचित् महतीमास्थानिकामधिरूढस्य अगणनीयानुभावैर्यो
गिभिः अन्तेवसद्भिः संसेव्यमानस्य नानादिगन्तरादुपजिहीर्षया
समानीतैरपरवसुमतीपतिभिः आलङ्कारिकैश्च वाणीनिराकृतपतञ्जलि
प्रायैः पाणिनीयैश्व ... नैय्यायिकैश ज्योतिषिकैश्च संमुखीक्रियमाण
चरणमणिपीठस्य भगवतो व्यासतपोनिधेः समक्षं तत्कटाक्षवीक्षाप्रसादसू
चितानुमतिः स सोमनाथकविः अनतिसमीपवर्तिनौ परस्परोपमेयसुषुमा
कारौ अतिमधुरशालीरवाग्भिः परतन्त्रितसामाजिकश्रवणपुटौ कंबुकण्ठक
लकण्ठनामानौ पाठकौ तदीयपावनचरितकोरकितं विबुधगणश्रवणाभरणं
निरुदाहरणमपाटयत् ।
By the sweet rendering of the champū, Śrī Vyāsa Tīrtha
became immensely pleased and honoured Somanātha
kavi.
The above information supplied by Somanātha
himself, makes it clear that he was not a follower
of the Madhwa tradition. The name 'Somanātha' and
also the names of his fore fathers that he mentions
in the work, support this view. The benedictory stanzas
of the work indicate that he did not have a proper
acquaintance of the Madhwa Sampradaya. Here he has
described Balarāma as one of the ten incarnations of
Lord Visņu, which the Madhwa tradition does not accept.
It is also significant that he does not mention any
of the Madhwa ascetics prior to Śrī Vyāsa Tīrtha and
I convey his respects. All these points lend support to
the view that he was a smartha Brāmhaṇa. However,
it is evident that Somanātha had very high regard towards
Śrī Vyāsa Tīrtha. While introducing his work, he who
was aware that some scholars were jealous of him,
said-