SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

Dwaraka description – 3/ದ್ವಾರಕಾ ಕ್ಷೇತ್ರ ವಿವರಣೆ - 3

40. Gomati River/ಗೋಮತೀ ನದಿ

ಶ್ರೀಕೃಷ್ಣಚರಣಾಂಭೋಜರಜೋರಂಜಿತಗೋಮತೀಮ್|

ಗೋಮತೀಮಬ್ಧಿರಮಣೀಂ ಭಜೇ ತಾಪತ್ರಯಾಪಹಾಮ್||93||

SreekriShNacharaNAmBhOjarajOranjitagOmateem|

GOmateemabDhiramaNeem BhajE tApatrayApahAm||93||

SUMMARY: I salute Gomatee River, who is the wife of Sea, who eradicates the three obstacles, including obsession with philosophy, whose water is mixed with the dust/nectar emanating from the lotus-like feet of Lord Sri Krishna.    

Name of this river “Gomatee”, according to commentators, is a conjunction of Go + Matee, where “GO” means water and “Matee” is an adjective in praise of the water. It is said Lord Krishna had visited the place and therefore the dust from his lotus-like feet was mixed in the river water.

ಫುಲ್ಲಫೇನಸಿತಾಂಭೋಧಿಕಲ್ಲೋಲಧೃತಯಾ ತಯಾ|

ವಲ್ಲಭಾಲಿಂಗನಸುಖಂ ದುರ್ಲಭಂ ಲಭ್ಯತೇ(s)ನಿಶಮ್||94||

PhullaPhEnasitAmBhODhikallOlaDhrutayA tayA|

VallaBhAlinganasuKham durlaBham laBhyatE(s)nisham||94||

SUMMARY: Passionately embraced by the foam of the giant waves of the foam-bleached white sea, this Gomati River will always be enjoying the pleasantly hot hug of her lover.

In Dwaraka City, the sea appears in two sections; one section is in the eastern side and the other is in the southern side and these sections are known as Gomati River.    

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SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)

SRI RAGHAVENDRA SWAMY’S

SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)  

Srirama kills Vali/ಶ್ರೀ ರಾಮನಿಂದ ವಾಲಿಯ ಸಂಹಾರ – IV

At the behest of Srirama, the last rites of Vali were completed by Angada and Sugreeva for ten days. Sugreeva then entered the rich, enthralling and most attractive city of Kishkindha. He became the overlord of all the assets left by Vali and the riches that Vali had confiscated. Apart from the necklace of gems that Vali had handed over to him before dying, Sugreeva wore many other jewels, royal robes and came out of the palace to wave his hands to the cheering and rejoicing monkeys.

Coronation of Sugreeva:

67. SUryasUnum rAjyapAlam kurvANaha – Sugreevam KiShkinDhApatim krutvA (ಸೂರ್ಯಸೂನುಂ ರಾಜ್ಯಪಾಲಂ ಕುರ್ವಾಣಃ – ಸುಗ್ರೀವಂ ಕಿಷ್ಕಿಂಧಾಪತಿಂ ಕ್ರುತ್ವಾ) Srirama ordered Sugreeva to ascend the throne of Kishkindha. The Ministers and prominent citizens of Kishkindha appealed to Sugreeva to ascend the throne. Hanumatha also seconded the view of Ministers and Citizens. Sugreeva agreed and the preparations for his coronation began in right earnest. As soon as the preparations were completed, Sugreeva occupied the royal seat on which the anointment of Sugreeva was to be performed. Holy waters from all rivers and seas mixed with medicinal plants and herbs was poured on Sugreeva amidst the sound of various musical instruments. Sixteen young girls performed the Arati and other auspicious acts. Charming women sang melodiously. The audience, who had brought gifts, puffed rice, sacrificial rice and other holy items witnessed the anointment and other rituals. Hanumantha was giving directions to Pandits and Brahmins engaged in the performance. Ten elderly persons, namely Gaja, Gavaksha, Gavaya, Sharabha, Gandhamadana, Neela, Vividha, Suchena and Jambavan, along with Brahmin scholars, anointed Sugreeva with water contained in Gold vessels and the ceremony appeared like anointment of Lord Indra. Beautiful women were waving the decorated fans. Sugreeva ascended the throne of Kishkindha and became the King of Kishkindha.

The coronation of Sugreeva was followed, as instructed by Srirama, the coronation of Angada as the successor of Sugreeva. He was declared the Prince of Kishkindha. After all the rituals were completed, Sugreeva, Angada and Hanumantha came to the Ashram in which Srirama was camping, informed Srirama about the coronation ceremony and returned to Kishkindha to live happily with most charming Tara, the wife of late Vali, as well as his wife Ruma.

Although the relation Sugreeva had with Vali’s wife is “illicit” and a sin, Srirama blessed him with good things because of the good deeds Sugreeva had done in the previous births. For the sins he committed as Sugreeva, he had to suffer from several troubles in his next birth as Karna. For the sin Sugreeva committed by getting Vali killed, Karna had to face many upsets. Even though Srirama killed Vali, he served him most, graced and blessed him well in the next birth as Arjuna. It is to be noted that Sri Hari never discriminates and treats all beings as equal.

68. MAlyavatkandarE nivasan asau samavatu – “VarShAkAlam druShTwA MAlyavatkandarE nyavasat” (ಮಾಲ್ಯವತ್ಕಂದರೇ ನಿವಸನ್ ಅಸೌ ಸಮವತು – “ವರ್ಷಾಕಾಲಂ ದ್ರುಷ್ಟ್ವಾ ಮಾಲ್ಯವತ್ಕಂದರೇ ನ್ಯವಸತ್). As the rainy season had set in, Srirama and Lakshmana began living in the cave called Malyavat. The cave was having water and other facilities that were needed for leading a peaceful life. For normal human beings, the rich green coverage around Malyavat cave would create sensuous feelings in the mind. Srirama displays some anxiety, nostalgia, frustration and melancholy to make people understand the ill-effects of moods and sensuous thoughts. Lord Rama is free from all sorts of emotions and feelings. One should understand this aspect of Lord Hari, say the commentators.

Let us move to SUNDARAKANDA from the next episode.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 56 TO 59(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Disciples of Sri Vyasaru offer seat to Sri Madhwa/

ಶ್ರೀ ವ್ಯಾಸಶಿಷ್ಯರು ಆಚಾರ್ಯ ಮಧ್ವರಿಗೆ ಆಸನ ನೀಡಿದುದು

ಅಮುಷ್ಯ ಶಿಷ್ಯಾ ವಿನಯೇನ ತಸ್ಮೈ ಗುರೋರಭಿಪ್ರಾಯವಿದೋ ವಿದಗ್ಧಾಃ|

ತದಾ(s)ನುರೂಪಂ ದದುರಾಸನಂ ತೇ ಚತುರ್ಮುಖಾಯೇವ ಮುಕುಂದದಾಸಾಃ||56||

AmuShya shiShyA vinayEna tasmai gurOraBhiprAyavidO vidagDhAha|

TadA(s)nurUpam dadurAsanam tE chaturmuKhAyEva mukundadAsAha||56||

SUMMARY: Clever disciples of Sri Vedavyasaru, who could always perceive the intentions of their Guru, offered a suitable seat to Sri Madhwaru with kindness, like assistants of Sri Hari, Rudra and other deities, do to four-faced Brahma.

This is an indication of how the disciples of Sri Vyasaru were able to act in accordance with what Sri Vyasaru would wish them to.

Sri Madhwaru occupies the seat/ಆಸೀನರಾದ ಶ್ರೀ ಮಧ್ವರು

ಆಸ್ಯತಾಮಿತ್ಯುದೀರ್ಯೋಪವಿಷ್ಟೇ ಸತ್ಯವತ್ಯಾಃ ಸುತೇ ಸತ್ಯವಾಚಿ|

ನಂದಯನ್ ಮಂದಹಾಸಾವಲೋಕೈಸ್ತಾನ್ ಮುನೀಂದ್ರಾನಿಹೋಪಾವಿಶತ್ ಸಃ||57||

AasyatAmityudeeryOpaviShTE satyavatyAha sutE satyavAchi|

Nandayan mandahAsAvalOkaistAn muneendrAnihOpAvishat saha||57||

SUMMARY: Saying “Please be seated”, wearing a pleasant smile on his face and expressing his joy in the eyes, Sri Madhwacharyaru made Sri Vyasaru happy and sat after Sri Vedavyasaru sat down.

The last word in first line of this couplet “SatyavAchi”, verbally means, a person known for truthfulness; however, scholars explain it with special meaning that it means “Satyam – MeemAmsA”, which means Sri Madhwaru created Sri Brahma Meemsa.

Disciples enjoy the meeting of Sri Vyasa and Sri Madhwa/

ವ್ಯಾಸಶಿಷ್ಯರು ಶ್ರೀ ವ್ಯಾಸ-ಮಧ್ವರ ಸಂದರ್ಶನವನ್ನು ನೋಡಿ ಹರ್ಷಿಸಿದರು  

ಅವಗಮ್ಯ ತಮ್ ಮುನಿಗಣಾ ವರಿಷ್ಠತೋ

ವಿಧಿವದ್ವ್ಯಧುರ್ವಿಧಿವಿದೋ(s)ಸ್ಯ ಮಾನನಾಮ್|

ಅಪಿ ಸಂಕಥಾಃ ಶ್ರುತಿಸುಖಾಃ ಕವೀಂದ್ರಯೋ-

ರನಯೋರ್ನಿಶಮ್ಯ ಪರಮಾಂ ಮುದಂ ಯಯುಃ||58||

Avagamya tam munigaNA variShThatO

ViDhivadvyaDhurviDhividO(s)sya mAnanAm|

Api sankaThAha shrutisuKhAha kaveendrayO-

ranayOrnishamya paramam mudam yayuhu||58||

SUMMARY: Groups of Munis present in the Ashram of Sri Vyasaru, who were aware of all traditional practices and who could immediately realize that Sri Madhwaru was a senior person, honored Sri Madhwaru strictly in accordance with the principles laid down in Scriptures. Hearing the most pleasing conversation between Sri Vyasaru and Sri Madhwaru, the Munis became very happy.

Sri HariVayu shone as Sri Vyasamadhwa/ಶ್ರೀ ವ್ಯಾಸಮಧ್ವರಾಗಿ ಕಂಗೊಳಿಸಿದ ಶ್ರೀ ಹರಿವಾಯುಗಳು

ಸಜ್ಞಾನಾಯಾನಂದವಿಜ್ಞಾನಮೂರ್ತೀ ಪ್ರಾಪ್ತೌ ಪೃಥ್ವೀಮಾಶ್ರಮೇ ತತ್ರ ತಾವತ್|

ಜಾಜ್ವಲ್ಯೇತೇ ವಿಷ್ಣುವಾಯೂ ಸ್ಮ ದೇವೌ ವೇದವ್ಯಾಸಾನಂದತೀರ್ಥಾಭಿಧಾನೌ||59||

SajnAnAyAnandavijnAnamUrthee prAptau pruThveemAshramE tatra tAvat|

JAjwalyEtE ViShNuvAyU sma dEvau VEdavyAsAnandateerThABhiDhAnau||59||

ಇತಿ ಶ್ರೀಮತ್ಕವಿಕುಲತಿಲಕ ಶ್ರೀಮತ್ತ್ರಿವಿಕ್ರಮಪಂಡಿತಾಚಾರ್ಯಸುತಾ

ಶ್ರೀಮನ್ನಾರಾಯಣಪಂಡಿತಾಚಾರ್ಯವಿರಚಿತೇ ಶ್ರೀಮತ್ಸುಮಧ್ವವಿಜಯೇ ಮಹಾಕಾವ್ಯೇ ಸಪ್ತಮಃ ಸರ್ಗಃ||

Iti Sreemakavikulatilaka SrImattrivikramapanDitAchAryasutA

SreemannArAyaNapanDitAchAryavirachitE SreematsumadhwavijayE mahAkAvyE Saptamaha Sargaha||  

SUMMARY: The Gods named Sri HarivAyu were shining in that Ashram as Sri Vedavyasa Anandatirtha, who had descended to the ground with the sole purpose of bestowing the knowledge and happiness to the virtuous.

It may be noted here that in Dwapara Yuga, Sri Hari and Sri Vayu incarnated as Krishna and Bheema and showed the pathway for Truth and Bliss. 

    

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)
SRI HARIKATHAMRUTASARA /
ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

64. Sri Hari has no favoritism or hatred – He is unbiased/

ಶ್ರೀಹರಿಗೆ ವೈಷಮ್ಯನೈರ್ಘೃಣ್ಯಗಳಿಲ್ಲ

ದೇವಮಾನವ ದಾನವರು ಎಂ

ದೀ ವಿಧದಲಾವಾಗಲಿಪ್ಪರು

ಮೂವರೊಳಗವಗಿಲ್ಲ ಸ್ನೇಹೋದಾಸಿನದ್ವೇಷ|

ಜೀವರಧಿಕಾರಾನುಸಾರದ-

ಲೀವ ಸುಖ ಸಂಸಾರ ದುಃಖವ

ತಾ ಉಣದಲವರವರಿಗುಣಿಸುವ ನಿರ್ಗತಾಶನನು||20||

DEvamAnava dAnavaru yen-

Dee viDhadalAvAgalipparu

mUvaroLagavagilla snEhOdAsinadvESha|

JeevaraDhikArAnusArada-

Leeva suKha samsara duhKhava

tA uNadalavaravariguNisuva nirgatAshananu||20||

SUMMARY: All the beings are always categorized or belong to three types of character namely Satvik, Tamas and Rajas. But, Sri Hari never differentiates among them; he has no love, fraternity, negligence or hatred towards any of these beings. In accordance with their eligibility, he provides them with happiness, comfort, mixed emotions of happiness and sorrow that is present in family life. He does not experience these feelings; he is not affected by these emotions but he makes the other beings sense them or experience them. He is always free from any sort of emotions, comforts and luxury.

The three types of characters among beings are eternal. He does not discriminate; he has no favoritism, special affliction, attachment or prejudice.

This stanza is an explanation and expansion of Brahmasutra: “VaiShamyanairGhruNyE na sApEkShatwAt taThA hi darshayati”.

Sri Hari is Omnipresent/ಶ್ರೀ ಹರಿಯು ಸರ್ವವ್ಯಾಪಿ, ಸರ್ವತ್ರವ್ಯಾಪಿ

65.      ಎಲ್ಲಿ ಕೇಳಿದರೆಲ್ಲಿ ನೋಡಿದ-

          ರೆಲ್ಲಿ  ಬೇಡಿದರೆಲ್ಲಿ ನೀಡಿದ-

          ರೆಲ್ಲಿ ಓಡಿದರೆಲ್ಲಿ ಆಡಿದರಲ್ಲಿ ಇರುತಿಹನು|

          ಬಲ್ಲಿದರಿಗತಿಬಲ್ಲಿದನು ಸರಿ-

          ಯಿಲ್ಲ ಇವಗಾವಲ್ಲಿ ನೋಡಲು

          ಖುಲ್ಲಮಾನವರೊಲ್ಲನಪ್ರತಿಮಲ್ಲ ಜಗಕೆಲ್ಲ||21||

            Yelli kELidarelli nODida-

            Relli bEDidarelli neeDida-

            Relli vODidarelli ADidaralli irutihanu|

            Ballidarigatiballidanu sari-

            Yilla ivagAvalli nODal           

            KhullamAnavarollanapratimalla jagakella||21||

SUMMARY: Wherever you ask, wherever you see, wherever you appeal, wherever you give, wherever you run or play, Sri Hari exists there, invariably; his knowledge is more than the most knowledgeable; there is nothing to match him in anything and anywhere; he receives or invites bad people and he is an unparalleled wrestler .

Even though the sky is everywhere, it is a solid thing. Lord Hari is not like that. Everywhere and at all times, he is the embodiment of knowledge. There is no object or substance equal to him or similar to him. In future too, nothing can match him in anything. He is always kind to Satviks and always against Tamas.

An expression in Mahabharata is worth remembering here:

NAsti NArAyaNasamam na BhUtO na BhaviShyati||1/1/7-Mahabharata||

ನಾಸ್ತಿ ನಾರಾಯಣಸಮಂ ನ ಭೂತೋ ನ ಭವಿಷ್ಯತಿ||

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SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

39. Sri Dwaraka Kshetra/ಶ್ರೀ ದ್ವಾರಕಾ ಕ್ಷೇತ್ರ – 2

ತ್ರಿವಿಕ್ರಮೋ ವಿಜಯತೇ ತ್ರಯೀವಿಖ್ಯಾತವಿಕ್ರಮಃ|

ಯಃ ಕುಶಂ ದಮಯಿತ್ವೇಮಾಂ ಚಕ್ರೇ ವಿಪ್ರಕುಶಸ್ಥಲೀಮ್||91||

TrivikramO vijayatE trayeeviKhyAtavikramaha|

Yaha kusham damayitvEmAm chakrE viprakushasThaleem||91||

SUMMARY: The Trivikrama form or incarnation of Sri Hari, whose bravery has been splendidly described in the three Vedas, is the supreme. Lord Trivikrama, who, as requested by Lord Brahma and Rishis, killed demon Kusha and provided justification for the name of the place where demon Kusha lived as it came to be known as Kushasthali, where the sacrificial grass is seen everywhere.

ಸಗದೋ(s)ಪಿ ಹ್ಯಸೌ ದೇವಃ ಸಂಸಾರೇ(s)ಗದತಾಮಗಾತ್|

ತ್ರಿವಿಕ್ರಮೋ(s)ಪ್ಯಸೌ ಯೋಗಿಮನಸೋ(s)ವಿಕ್ರಮೋ(s)ಭವತ್||92||

SagadO(s)pi hyasau dEvaha samsArE(s)gadatAmagAt|

TrivikramO(s)pyasau yOgimanasO(s)vikramO(s)Bhavat||92||

SUMMARY: This Lord Trivikrama, who, despite beholding the mace named “Kaumodakee”, assumed the form of medicine or of not beholding the mace, in society; this Trivikrama, who demanded land measuring three feet, covered all the three Lokas with three steps, refrained from putting a step forward in front of Munis and Yogis indulging in meditation.

This stanza cleverly describes the greatness of Lord Hari, who incarnated as Vamana, a dwarf Brahmin bachelor, and transformed into Trivikrama to cover the three Lokas with three steps to stamp down Bali Chakravarthy, who was trying to dislocate Indra from the throne of heavens and occupy it through deceitful means. When Trivikrama was covering the three Lokas with his feet, Lord was beholding a mace. However, in front of sages and Rishis, Trivikrama would shy away from putting forth a step in front. The “form of medicine” in the context of this stanza relates to the desire of Lord Hari to relieve his devotees from the cycle of birth and death. In this sense, Lord Hari is the panacea for all worries of entire humanity.

Description of Dwaraka will continue.

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SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)

SRI RAGHAVENDRA SWAMY’S

SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)  

Srirama kills Vali/ಶ್ರೀ ರಾಮನಿಂದ ವಾಲಿಯ ಸಂಹಾರ – III

In a majority of versions of Sri Ramayana, including Sri Valmeeki Ramayana, it is mentioned that Srirama hit Vali with an arrow by hiding behind a tree. Further, when Srirama appeared in front of fallen Vali, the latter took serious objection against Rama for “deceitfully” murdering him. Srirama is also projected as justifying his action.

It is also stated in some versions that Vali had secured a boon by which anyone confronting him from front side would lose half of his power to Vali or fifty percent of the rival would automatically get transferred to Vali. Several commentators have condemned the second version by saying that hundreds of demons, who had secured boons of being invincible, indefatigable and so on, were killed by Rama and other incarnations of Lord Vishnu. It is also said that there is no information in any version of Ramayana or its commentaries about Vali having secured such a boon. Even if he should have secured that boon, Srirama could easily ignore it.

The final battle:

Vali stormed out of his royal palace in Kishkindha and like an arrow shot from a bow, he rushed towards Sugreeva. A fierce battle took place between Vali and Sugreeva. Because of the grace and kindness of Srirama, Sugreeva had become very strong, initially. During that period, Sugreeva punched Vali frequently with his fist and Vali lost his consciousness for a while. After Vali recovered, a more severe war began, when the strength of Sugreeva began declining, steadily. He started looking around for help. Srirama decided that the time was ripe to fire a sharp arrow. He instructed the arrow to kill Vali, but not immediately. Vali should be alive for some time.

The arrow pierced through the chest of Vali and halved his skull, besides breaking other organs. Vali fell on the ground and Rama slowly went near the fallen Monkey King. Vali wanted to get up and prostrate in front of Rama but he could not do so. He saluted Rama in his heart and whispered:

“Oh Rama, the royal principle of war prevents anyone from killing a person fighting against another person, a person with his attention diverted, an innocent or non-criminal, a person living in a forest and anyone who is like a beast or animal. I was fighting against Sugreeva and my whole focus was on defeating Sugreeva. I have not committed any sin and I am living in a forest. Moreover, I am an animal (monkey). Thus, your act is against the principles of war. Being a Rajarishi, how could you commit such a thing? You might be desirous of killing me and eating my flesh. The Shastras say that animals having five nails can only be eaten. Even among such animals, the meat of rabbit, porcupine, an animal called Godha which has a small head and crocodile shape, squirrel, tortoise can only be consumed by Kshatriyas. I do not belong to any of these five animal species. I am a monkey and Kshatriyas are not permitted to eat monkey flesh. From that angle too, you have wronged me.”

Srirama replies: “Oh Vali, you have not understood the subtlety of philosophy. You are abusing due to your ignorance. You have agreed that you are a monkey. Monkey is an animal and not human. There is no rule to kill an animal by going in front of it. One can catch or trap in a net and then kill it. It can be killed by hiding behind a tree. Black magic can be employed to kill an animal. Therefore, I have followed the perfect principle as you are an animal.

Despite being an animal, it appears from the way you are speaking that you are assuming yourself to be a human being. Even if it is granted that you are a human being, I can justify my act. Sugreeva is your younger brother and he has equal right to rule the kingdom. Do you have the authority to banish him? His wife is like your daughter-in-law. How can you have physical relationship with her? Is it wrong to punish a morally corrupt person? Yet, please let me know if you want to survive. I will grant your life.”

    

Vali realized his plight. He wept and apologised. He had no voice to speak since Rama had offered to grant “life”. He said:

“My Lord, I blabbered due to despair. Please pardon me for all the sins. I request you to kindly protect my son Angada. My Lord, Rishis, saints and the entire humanity prays to at least remember you at the time of their death. I am so lucky that I am dying at your hands and in front of you. Therefore, I do not want to live any longer. Please let me die.”

Lord Devendra had given a garland to Vali and he could not die till that garland was around his neck. He only lost consciousness.

Tara and other women in the royal apartments came to know about the imminent end of Vali. They ran towards the battlefield. Tara appealed to Sugreeva not to continue vengeance and to take care of Angada. Vali recovered a bit, removed the garland from his neck and surrendered it to the feet of Rama and breathed his last. Sugreeva too wept inconsolably. He had no enmity with Vali. He loved Vali. It was only because of the threat and fear that Vali had instilled in his mind that Sugreeva started hating Vali. But, the hatred died after the death of Vali. After the funeral of Vali, Sugreeva appealed to Rama to stay in Kishkindha. Rama rejected the request and said that he was bound by the order of Dasharatha that he should live in forests for fourteen years. Coronation of Sugreeva will be narrated in the next episode.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 52 TO 55(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 52 TO 55(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Sri Madhwaru gets a fond hug/ಶ್ರೀ ಮಧ್ವರಿಗೆ ದೊರೆತ ಗಾಢಾಲಿಂಗನ

ಅಮಿತಪ್ರಮತಿಂ ಶ್ರುತೀಶ್ವರಃ ಪರಿರೇಭೇ ಪರಿಗೃಹ್ಯ ತಂ ದೃತಮ್|

ಪ್ರಣಯಾಮೃತಪೂರ್ಣಮಾನಸಃ ಸ್ಮಿತವಕ್ತ್ರಃ ಹರಿಪುಲ್ಲಲೋಚನಃ||52||

Amitapramatim shruteeshwaraha parirEBhE parigruhya tam drutam|

PraNayAmrutapUrNamAnasaha smitavaktraha haripullalOchanaha||52||

SUMMARY: Sri Vedavyasaru, whose mind was brimming with the elixir of love, face was full of smile, the eyes were fully blossomed, who is the Lord of Vedas, lifted Poornaprajna Sri Madhwacharyaru with both hands and embraced him tightly and fondly.  

This stanza clearly shows that Sri Madhwacharyaru is a super human. No ordinary person can ever imagine receiving such a fond hug from Sri Vedavyasaru, an incarnation of Lord Vishnu, who is eternal.

Rare spectacle of the union of Sri Vyasaru and Sri Madhwaru/ಶ್ರೀ ವ್ಯಾಸ-ಮಧ್ವರ ಅಪೂರ್ವ ಸಂಗಮ

ಯಮಜಾಮ್ಯುದವಾಹ ಊರ್ಜಿತೋ ಯದಿ ಜಾಂಬೂನದವಾರಿ ಸಂವ್ರಜೇತ್|

ಕನಕದ್ಯುತಿಮಧ್ವಸಂಗವಾನುಪಮೀಯೇತ ಸ ತೇನ ನೀಲಭಾಃ||53||

YamajAmyudavAha UrjitO yadi jAmbUnadavAri samvrajEt|

KanakadyutimadhwasangavAnupameeyEta sa tEna neelaBhAha||53||

SUMMARY: If at all the flood waters in Yamuna River were to mix with golden water, it could be compared with the embrace that blue complexioned Sri Vedavyasaru granted to gold complexioned Sri Madhwacharyaru.

There is no possibility of Yamuna River waters joining Gold River. However, the union of Sri Madhwaru with Sri Vyasaru has happened. It can therefore be compared to such rarest, almost impossible, event.

The complexion of Sri Vedavyasaru is blueish. The complexion of Sri Madhwaru is golden. Therefore, this embrace is incomparable.

Another description of their union/ಅವರ ಸಮಾಗಮದ ಮತ್ತೊಂದು ವರ್ಣನೆ

ಯದಿ ರಾಜವಿಭೂಷಣೈರ್ಯುತೌ ದ್ವಿಜವರ್ಯಾನ್ವಯಜಾವಿಮೌ ಹರೀ|

ನೃಪಗೋತ್ರಭುವೋಃ ಪುರಾ(ss)ತ್ಮನೋಃ ಸ್ಫುಟತುಲ್ಯಾವುಪಗೂಢಯೋರ್ಮಿಥಃ||54||

Yadi rAjaviBhUShaNairyutau dvijavaryAnwayajAvimau Haree|

NrupagOtraBhuvOho purA(ss)tmanOho sPhuTatyulyAvupagUDharOrmiThaha||54||

SUMMARY: If, Sri Vyasa and Sri Madhwa, who had incarnated in a tradition-bound Brahmin family, were to have worn royal robes, their appearance could have been like their earlier embrace, when they were both born in the royal families during Dwapara Yuga as Krishna and Bheema.

Commentators also attribute this embrace to the hug that Sri Rama granted to Sri Hanuman after the latter returned from Lanka and brought the sweet news of Seetha Devi.  

Sukhatirtha is more excellent than Shukacharya/ಶುಕಾಚಾರ್ಯರನ್ನೂ ಮೀರಿಸಿದ ಶ್ರೀ ಸುಖತೀರ್ಥರು

ಇದಮಾಪ ಶುಕೋ(s)ಪಿ ಲಾಲನಂ ನ ಸಮಗ್ರಂ ಜಗತಾಂ ಪಿತುಃ ಪಿತುಃ|

ಅಲಭಿಷ್ಟ ಯದೇಷ ಧನ್ಯ ಇತ್ಯತಿಕೌತೂಹಲಮಾಪಿ ತಾಪಸೈಃ||55||

IdamApa shukO(s)pi lAlanam na samagram jagatAm pituhu pituhu|

AlaBhiShTa yadESha Dhanya ityatikautUhalamApi tApasaihi||55||

SUMMARY: The most surprised and excited saints, who were there, thought: “This great man is really fortunate to have received this type of honor and affection by Lord of this Universe Sri Vedavyasa, who had not shown  such grand reception to his son Sri Shukacharyaru.

This stanza also indicates that such a “fond embrace” of Lord Vishnu is not granted to even Brahma, Rudra or Indra.     

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