SRI RAGHAVENEDRA SWAMY'S SRI RAMACHARITRA MANJARI

(Sri Rama breaks the Grand Bow and Seetha Devi submits a necklace of lotus flowers made of gold to Sri Rama. Please read, comment and share. SDN).

The murmur in the august assemblage there was still making rounds in the air as: “Just as Goddess Lakshmi is made for Lord Narayana and vice versa, Seetha Devi is made for Sri Rama and vice versa. Since a lamp, irrespective of how much bright it is, cannot testify the brightness of Sun, a little, trivial task of picking up a bow, irrespective of its status and origin, cannot testify the prowess of Lord Rama. Moreover, we are prepared to surrender all the positive energy we have acquired and accumulated through righteous deeds to impress upon Sri Narayana to make Rama accept Seetha as his wife. There was no such need to testify the eligibility of Sri Rama to be the husband of Seetha Devi because she was born to be the wife of Sri Rama.  These are not empty words but a conscious confession of unbiased views.”

Sri Rama could hear these murmurs that were so soothing to the ears and smiled serenely. He was not surprised by the hype that had spread around the bow after glancing it once. He callously picked up the bow by his left hand, even as thousands of eyes were keenly watching him without a wink. The King and Vishwamitra muttered “Good Luck, Good Luck”. Lakshmana was watching everything with a curious smile. Sri Rama playfully pulled the string and tied it to both the ends of the bow and pulled it once at the centre. Can sugarcane bear the munching of a haughty Airavata after getting caught in its trunk? Similarly, the bow broke into two pieces after Sri Rama had carelessly and tenderly pulled the string in the middle to test its strength. The sound that came out of the crashing of the bow echoed in all the three worlds as though to propagate the news that Sri Rama got his Seetha. After breaking the great bow with utmost ease, Sri Rama stood silently with a smile and looked at Sage Vishwamitra.

JAnakee upayan - SeethAdattamAlAm kanThE gruheetwA — wearing the garland presented by Seetha around his neck: Sri Rama smiled pleasantly. King Janaka was dumbfounded and flabbergasted. He started muttering unconsciously, “My pledge is kept and my daughter will be the wife of Sri Rama. My entire family will be proud of this and earn a universal compliment.” He ordered that Seetha be brought from her apartments to that spot.   

Like the Vedas streaming out of the face of Lord Brahma, the charmingly, serenely dressed dames streamed out of the harem, carefully surrounding Seetha and making her lay each step forward softly. It appeared as though Seetha was the manifestation of Goddess Lakshmi. The pleasant sound of anklets and those emanating from the soft crashing of jewels and ornaments she wore rented the air and silenced the whole atmosphere in that hall with a mystic and divine stillness. Her ceremonious and sublime footsteps put to shame even the heavenly geese that are known for their style of walking. All the dames around Seetha were replicating Seetha in every step they walked. They appeared with renewed freshness and charm in every gaze. None of eyes could blink for a moment as it would have meant a huge loss and dissatisfaction. Their looks were so divine that they appeared as though they were speaking softly, even though they were all silent; they appeared as though they were smiling, although they were wearing plain faces. It seemed as though Lord Brahma was incessantly praising their celestial charm from all the four faces. Everyone in that gathering was trying to describe those damsels who were making their way in to the hall but their faces suddenly turned pale as they fell short of words to describe those women.

Initially, a sort of shyness prevented the women from raising their head and looking at Sri Rama. Slowly, the devotion and reverence that filled their minds drove away the shyness. They slowly raised their faces and looked at the face of Sri Rama from the edge of their eyes. The face of Sri Rama, an epitome of universal welfare and kindness, bore the emblem of all the attributes that are needed to be the sole overlord of the entire universe. Seetha looked at Sri Rama, who too was gazing at her through his lotus eyes as though he was preparing to shower all the grace, happiness and calmness on her. Seetha took another look at the blissful face of Lord Rama, his youthful, masculine and blue complexion that had the stamp of the bravery, nonchalant dignity and all-pervasive nature. The aroma of sandal paste he had applied on his mien filled the air and touched her body.

The women had brought with them a garland woven with gold lotus. The garland was wet with sandal paste. Seetha Devi submitted that attractive necklace to Sri Rama and wore it around his neck with her soft hands. Sri Rama took a close, gracious and intense look from head to toe at Seetha, which also meant that Sri Rama too had adorned Seetha Devi with a sacred garland.                  

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 37 TO 40

(In these stanzas, the influence that Sri Poornaprajna had created on the psychology of his worldly Guru Sri Achyutapreksha has been described in a pictoral manner. Please read, comment and share. SDN)

Sa rUpyapeeThAlayavAsinE yadA nanAma nAThAya mahAmatirmudA|

TadA(a)munA(a)grAhi narapravEshinA BhujE BhujEnAshu BhujangashAyinA||37||

SUMMARY: When Sri Poornaprajna passionately saluted the presiding deity of Rupyapeethapura, Sri Anantasana, the Lord entered in a person’s body, lifted him by the right arm with his right arm

The Lord, by lifting the right arm of Sri Poornaprajna, is said to have acknowledged the salutation of his ardent devotee with pleasure.

ChirAt sutattwam prabuBhutsunA twayA niShEvaNam mE yadakAri tatPhalam|

Imam dadAmeetyaBhiDhAya sO(a)munA tadA praNeeya pradadE(a)chyutatmanE||38||

SUMMARY: Drawing Sri Poornaprajna close to Achyutapreksha, Lord Sri Ananteshwara said: “In recoginition of serving me for a long time with a desire to know theosophy, I am hereby presenting this boy to you.”

It may be recalled that earlier, Sri Ananteshwara had indicated to Sri Achyutapreksha that a disciple would join him to explain the intricacies of Madhwa philosophy.

Figurative description of Achyutapreksha is: AchyutE AatmA budDhihi prajnA aasyEti AchyutAtmA Achyutaprajnaha||   

Anugraham tam pratigruhya sAgraham mudA(aa)tmanAm krutakrutyatam smaran|

ABhUdasangO(a)pi sa tatsusangavAnasangaBhUShA nanu sADhusangitA||39||

SUMMARY: Accepting that grace of the Lord with humbleness and a sense of submission, he remembered the compliment he had received from the Lord; although he could renounce the worldly pleasures, he could not shun the attachment and intimacy with Sri Poornaprajna; isn’t it the association with good and righteous person a grand compliment for renunciation of worldly pleasures?

A point to be noted in this context is that renunciation of worldly pleasures invariably calls for association with pious, spirituous and virtuous people as it paves the way for salvation. Just as evil company is deplorable, company of spiritually awakened persons is essential.

Word Asanga means dissociation, which conversely means to have the company of spirituous persons as it is AsangaBhUShA or a symbolic emblem of dissociation.

YiyAsati swastaTineem muhurmuhurnamatyanujnArThini BhUritEjasi|

Tamasmarat swAminamEva dUnaDheergururBhaviShyadvirahAjnishankayA||40||

SUMMARY: When Sri Poornaprajna saluted him again and again seeking his permission to fulfil his desire to go to have a bath in Ganga River, Achyutapreksha imagined about the nostalgia he would have to bear with the departure of his disciple in future, became very much distressed and finally surrendered to his Lord to help.

This stanza establishes the fact that within a very short period, Sri Achyutapreksha had developed an inexplicable attachment towards his disciple Sri Poornaprajna and was in no mood to be without his presence for too long. That was the impact of the character and behaviour that Sri Poornaprajna had created on the mind of his Guru.

Sri Chalari Achar substantiates the feelings of Sri Achyutapreksha: “PoornaprajnE gate mama viyOgO BhaviShyati| Iti BhayEna duhKhitAntahkaraNa it BhAvaha|” Sri Achyutapreksha was momentarily saddened by the thought that in the event of the departure of Sri Poornaprajna from his sight, he would be forlorn, nostalgic and orphoned.       

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

(In this episode, king Janaka implores Vishwamitra to make Rama pick the bow and keep up the pledge he (Janaka) had taken. Please read, comment and share. SDN)

King Janaka continues his explanation of Shiva Dhanus: “Whoever lifts this bow, tie the string and check the tension of that string by pulling it will be either equal to Lord Rudra or more powerful than Lord Rudra.  Persons with the strength that is lesser than that of Rudra cannot lift the bow. Therefore, I proclaimed a pledge that anyone willing to marry my daughter should first tie the string to connect the ends of this bow.

A suspicion arose in my mind that the kings incapable of lifting the bow might jointly attack me and take away my daughter forcibly. I did penance to propitiate Lord Brahma. Impressed by my penance, Lord Brahma bestowed a boon that none would be able to abduct her. My pledge instantly spread across the universe like sunlight.

Driven by the desire to have Seetha as wife, all the kings came here, and returned immediately, after seeing the bow. A few kings went close to the bow but departed without touching it. Some retreated after touching it with their hands. A few tried to shake it and some fled away by seeing other kings returning to their kingdoms. Some kings tried their best to lift the bow but failed. Sweat oozed out of their body like a stream and losing their consciousness, they fell on the ground. If this was the fate of Ravana, then it is hard to imagine what would have happened to other kings. Thus, all those who thought they were next to none in terms of strength, returned with empty hands.  

Once again, all of them joined together and came here to forcibly take away my daughter. They kept on fighting for one year, when all my weapons got exhausted. Thanks to the four-pronged forces sent by the deities and the boon bestowed by Brahma, we defeated them. They fled the scene once again.

Oh sage Vishwamitra! May Sri Rama keep up my oath! I will have the bow brought here. Let Rama take the bow by hand, tie the string and let Seetha marry Sri Rama. Later, let Seetha follow Sri Rama like the pleasant lustre follows Moon and brightness follows the Sun.” Vishwamitra, after hearing those words, asked Janaka to have the bow brought to where Rama was seated.

As instructed by the king, five thousand strong soldiers brought the box containing the bow with great difficulty. Vishwamitra requested Rama to pick up the box and tie the string. Pronouncing the paradigm “Om”, Sri Rama stood up and went near the box of bow.

When he walked, the gleam of jewels that adorned his ears spread on his cheeks and enhanced his charm. All the women who had gathered in that enchanting hall looked at Sri Rama, who, with a blue complexion, was like an ocean of beauty and charm. People in that august assemblage spoke among themselves: “Kausalya is indeed luckiest for bearing such a charming son. King Dasharatha too is very lucky. Poets say that Lord Brahma must have collected all the beautiful organs in the universe and created Rama with them. It is a truism because any creation of Brahma cannot be as charming as Rama. It is therefore pertinent to say that this charming gem of purest ray serene must have appeared on earth in human form as Rama to make the people happy. Like Goddess Lakshmi emerged out of the cosmic ocean of milk during Great Churning, Seetha too emerged from the Earth. Therefore, she is not a common woman. She is the most revered on earth and a mystic and divine gem that cannot be created in the normal way.” (Rama breaking the bow in the next episode. SDN)        

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 34 TO 36

SRI MADHWAVIJAYA – CHATURTHAHA SARGAHA SHOLKAS 34 TO 36

(In these stanzas, the extraordinary knowledge of Sri Poornaprajna about sainthood has been described. Please read, comment and share. SDN)

NirangarAgam muKharAgavarhitam viBhUShaNam viShTapaBhUShaNAyitam|

Amum DhrutAShADhamavEkSya mEnirE swaBhAvashOBhA(a)nupamEti jantavaha||34||

SUMMARY: The people saw Sri Poornaprajna, who, without applying the sandal paste, nor chewing the betel leaf, arecanut and others to make the face appear red, nor using any other cosmetics, but simply holding the sacred club and shining with special radiation that would light up prominently the entire universe, and thought that his inherent, inborn radiation are unmatched and unparalleled.

Sri Poornaprajna, an incarnation of Lord Vayu, was naturally charming and there was no need for him to use any external things or cosmetics to enhance the charm. He is the most charming person and he is incomparable.

BhujangaBhUtEshavihangapAdikaihi pravandita sAvasarapateekShaNaihi|

NanAma sO(a)yam gurupUrvakAnyateenahO maheeyO mahatAm viDambanam||35||

SUMMARY: Sri Poornaprajna, who is saluted by Shesha, Rudra, Garuda and other demi-gods after waiting for the right time to do so, now saluted Achyutapreksha and other ascetics. How distinct and great is it the mockery that great people often exhibit to make the world emulate?

The word mockery in this context should not be mistaken in the normal sense of the term. What Sri Poornaprajna did on this occasion by saluting Achyutapreksha, who, compared to Lord Rudra, Shesha and Garuda, is of lesser rank and file, Sri Poornaprajna showed to the mortal world the way to honour a Guru and the need to do so.  

VarAshramAchAravishEShashikShaNam viDhitsurasyAcharitam nishAmayan|

VishEShashikShAm swayamApya DheeraDheeryateeshwarO vismayamAyatAntarAm||36||

SUMMARY: Sri Achyutapreksha, who tried to preach the nuances and norms of perfect sainthood to Sri Poornaprajna, noticed several unknown and rare practices that the latter adopted and followed and learnt several aspects of sainthood from him. In his heart of hearts, Sri Achyutapreksha was surprised at the level of knowledge and dedication of Sri Poornaprajna.

Thinking that Sri Poornaprajna was just a new entrant into sainthood, Sri Achyutapreksha began teaching him the tenets of sainthood. On the contrary, he was surprised to know several unknown aspects of real sainthood that Sri Poornaprajna began following. It looked as though Sri Poornaprajna was the personification of all knowledge. Poorna means complete and Prajna means expert knowledge. Sri Achyutapreksha was naturally astonished at the depth of knowledge of Sri Poornaprajna, which was indeed infinite, inexplicable, incomparable and out of the mortal world.

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

(In this episode, the Shiva Dhanus has been described by King Janaka. Please read, comment and share. SDN)

The expression in this first stanza of Sri Raghavendra Swamy’s Sri Charitra Manjari, which reads: “RAjAdiBhihi krutAm pUjAm sweekrutya”, means that Sri Shatananda, King Janaka and all others honoured and worshipped Sri Rama, Sri Lakshmana and sage Sri Vishwamitra, an ardent devotee of Sri Hari by praising them and other methods of worship, in accordance with the rank and file; Sri Rama received them all with grace and compassion. Securing their permission, King Janaka returned to the place he had designated for the Holy Sacrifice (Yajna Shala). Next morning, he sent an invitation and on their arrival, offered a very pompous, rich and enchanting welcome to Vishwamitra, Sri Rama and Lakshmana to the Yajna Shala.

The expression “BhanktwA ShivaDhanuhu”, which is substantiated with “SeethAswayamvarArTham Rudram prati tapaha krutwA JanakEnalabDham ‘ya idam Dhanuhu pUrayEt tasmai imam kanyAm pradAsyAm” means he (Sri Rama) set an arrow on the string of the bow, which King Janaka had secured from Lord after propitiating him with a long penance for the sake of holding the Swayamavara, a royal way of allowing a princess to choose her fiancé from among the willing and eligible princes,  and had promised ‘to marry his daughter Seetha to anyone who would join the two ends of the bow by tying the string’, and in the process Sri Rama broke it.    

King Janaka said: “Oh Vishwamitra, I had no children and therefore decided to perform a sacrifice. I had to plough the land for ensuring that in about 10-15 ft. depth, hair, skeleton and other insane or unholy items are not lying under the ground. At that time, a baby girl was found at the tip of the yoke and therefore she was named as Seetha. I was as happy as a poor man finding a huge treasure. She grew up very quickly like the stain on the surface of Moon. That caused me a worry and I did not want to marry her off with an undeserving person. I was trying to find a way to choose a perfect groom for her.

In the past, Daksha did not give offerings in a sacrifice to Lord Rudra. Enraged by this insult, Lord Rudra cut the organs of deities who had ‘accepted’ the offerings made by Daksha. The deities then appealed to Lord Rudra and sought his blessings. Impressed with their prayers, Lord Rudra pardoned them and restored the severed organs. This is the reason Lord Rudra is known as “Kshipravaraprasada” or one who quickly gets pleased and grants boons.

Devarata, the originator of our dynasty and elder brother of Nimi impressed Lord Rudra with a long drawn penance. Pleased with his penance, Lord Rudra presented Devarata with his bow. Neither he nor any other person in our dynasty has been able to lift that bow till now. Just as none other than Lord Vishnu in his incarnation as Varaha cannot lift the Earth, this bow cannot be lifted by anyone except Lord Rudra. We are worshipping this bow as a manifestation of Lord Rudra. The bow has been kept in a metal box with eight iron wheels by Lord Rudra. The bow cannot be moved without moving the box in which it has been kept. The box can only be moved from one place to another by five thousand strong and well-built soldiers, with great effort. This is what Lord Rudra has bestowed a boon upon it. I move the bow from one place to another on the strength of that boon. (Rest of the story in next episode as it is a bit long. SDN)

   

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 31 TO 33

(In these stanzas, Vasudeva becomes a saint and gets renamed as Poornaprajna. Please read, comment and share. SDN)

KriyAkalApam sakalam sa kAlavidviDhAnamArgENa viDhAya kEvalam|

SadA prasannasya HarEhe prasattayE muhuhu samastanyasanam samaBhyaDhAt||31||

SUMMARY: Vasudeva, who knew the austerities that are to be followed from time to time, was completing them in accordance with the specified and prescribed ethos and began surrendering everything again and again to Lord Hari, who was always pleased with him and had bestowed upon him the choicest grace.

Apart from the routine austerities like Sandhyavandana, puja etc., at the time of getting ordained into sainthood, a person needs to perform some special and exclusive ceremonies like ceremonies performed after death called JeevashrAddha.

In his own work “Pranavakalpa”, Sri Madhwacharya has explained the procedures to be followed at the time of accepting sainthood.

AnantamAtrAndamudAharanti yam trimAtrapUrvam praNavOchchayam buDhAha|

TadA(a)BhavadBhAvichaturmuKhAkrutirjapADhikAree yatirasya sUchitaha||32||

SUMMARY: Vasudeva, who is the prospective Brahma, transformed into an ascetic, secured the authority to meditate the paradigm “Pranavamantra” that the Pandits or Jnanis say to begin the meditation from three Matras and go on till infinite Matras and in multiple ways.

Matra means letters and therefore three matras means three letters.

The paradigm “Omkara” appears to be a single syllable from outside. If one ponders over it a little, it can be understood that it consists of three letters A, U and Ma. On further analyses, it can be realised that it consists of five more letters corresponding to base note called Nada, dot or Bindu, promulgation or GhOsha, calmness or Shanta and serenity or Atishanta. Thus it becomes a word of eight letters. For persons of higher spiritual strata, it contains more letters.

According to Scriptures, only Yatis or saints, who have got ordained into sainthood as per the prescribed norms, are authorised to do meditation of the paradigm. All are not permitted to meditate the paradigm of the three-letter form. Rujus like Sri Vadirajaru can meditate the paradigm in multiple forms of infinite syllables that have infinite meaning. Sri Madhwacharya will be the next Brahma. Brahma is a portfolio, according to Scriptures.   

GuNAnurUpOnnati pUrNabODha ityamuShya nAma dwijavrundavanditam|

UdAharadBhUriyashA hi kEvalam na matravarNaha sa cha mantravarNakaha||33||

SUMMARY: Vasudeva was named by the assemblage of Brahmins as Poornaprajna, a synonym of “comprehensive spiritual knowledge”, which was reiterated and conferred upon by Achyutapreksha, a popular Guru, who was known for teaching the Mantras.

Poornaprajna, the name that Sri Achyutapreksha conferred on Vasudeva at the time of ordaining him into sainthood, was a sacred name that finds mention in BalitthA Sukta in Rig Veda as: Dashapramatim janayanta yOShaNaha where Dash means complete, Pramatim means knowledgable and therefore Dashapramitm means completely knowledgable, which is beyond the worldly, verbatim explanation.  

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

(Some more details about the roots of Vishwamitra are mentioned in this episode by Royal priest Shatananda. Please read, comment and share. SDN) 

Distinctly clever and eloquent Vishwamitra replied to King Janaka, who had openly enquired about the antecedents of Sri Rama with a pure interest and sane wish: “Oh King! He is none other than Lord Hari, who has taken the incarnation as a super human to accomplish a task for the deities. Born as son of Emperor Dasharatha, he has been making everyone happy with his good virtues and character. That is why, he has made the name “Rama” christened by his father as most sensible and meaningful. Boy standing next to him is his younger brother named Lakshmana, who matches Rama in all aspects of virtue, quality and character. I brought these two brothers from Ayodhya to Siddhashram. Sri Rama killed the demons quite gamely and protected the sacrifice I was performing from getting spoiled. Greatest of all archers in the universe, Sri Rama has come here to see the Great Bow in your possession. As he can put test all archers and identify the best like the grinding stone that tests gold for purity, I wish he be your son-in-law. Just the King of cosmic ocean of milk attained glory by marrying his daughter Goddess Lakshmi to Vishnu you too can achieve greatness and glory by marrying your daughter to the Supreme Human.”

Royal priest of King Janaka and son of Gautama and Ahalya, Shatananda heard these words of Vishwamitra, turned towards Sri Rama and said: “Oh Ramadeva! Jagannatha! I welcome you and your brother. You have bestowed kindness and saved my mother. I and my parents are grateful to you. This entire universe has been complimented by your incarnation. The fact that you have followed  Vishwamitra from behind like his disciple has made him great and glorious.

A Rishi called Sri Rucheeka approached the king of Gadhi and asked him to marry his daughter Satyavati with him. Gadhi said that if the Rishi could give him a thousand horses with their bodies appearing like Sun and having one of the ears in white, he would give Satyavati in marriage with the Rishi. Rucheeka requested Lord Varuna to provide him with such horses, gave them to Gadhi and married his daughter Satyavati. Both Satyavati and her mother, who did not have a son, requested the Rishi to bless them with sons. Sri Rucheeka gave a cup of ghee to each of them separately by chanting different hymns and went to have a bath. Then Satyavati and her mother exchanged the cups of ghee between themselves and consumed it. As a result, Vishwamitra was born as a Kshatriya, who should have become a Brahma Rishi by birth, to the mother of Satyavati. This Vishwamitra achieved the status of Brahma Rishi by doing penance. The complete grace that you have blessed him with is now evident by the fact that you are now walking behind him like his disciple. There can be no greater surprise to your kindness than this instance.”

Sri Rama looked at Vishwamitra and pretended as though he was surprised to hear the revelation of Shatananda. Did the same Rama not pretended to have been astonished after hearing different stories from Vishwamitra? It was only to make the demons believe that Rama was not aware of all these stories and was actually surprised to hear them from Vishwamitra and Shatananda. Darkness can never block the Sun, who is self-luminous. Similarly, omniscient Rama cannot imagined to be unaware of anything that happens in any corner of this Brahmanda.      

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 29 AND 30

SRI MADHWAVIJAYA – CHATURTHAHA SARGAHA SHOLKAS 29 and 30

(In these two stanzas, Vasudeva secures the permission of his mother to become a saint. The manner in which he became a saint will be explained in the next and bynext stanzas to be furnished in the next episode. Please Read, Comment and Share. SDN)

Iti bruvANE tanayE kadAchidapyadarshanam tasya mrutErnidarshanam|

Vichintya paryAkulitA chikeerShitam sutasya kruchChrAnnyaruNanna sA shuBhA||29||

SUMMARY: With the son telling that way, she thought that if he were not to be seen at all, it is as good as not having him alive, the pious mother of Vasudeva controlled her grief with great difficulty and abstained from restricting her son have his own way.

Sri Chalari Achar substantiates this point: “SA mAtA pUrvOktam putravAkyam shrutwA BheetA satee jeevataha putrasya adarshanam maraNatulyamEva matwA duhKhAn sutABheeShTasya niShEDham na chakArEti BhAvaha|

Meaning: Hearing the sentence stated by her son earlier, that mother was alarmed as she thought that out of sight was nothing short of being dead and therefore, somehow controlled her sorrow and did not raise any objection for fulfilling his desire.

AThOpagamyaiSha gurum jagadguruhu prasadya tam dEvavaraprasAditaha|

SadA samastAshramaBhAk surEshwarO vishEShataha KhalwaBhajadwarAshramam||30||

SUMMARY: Subsequently, Sri Vasudeva, the Guru of the entire universe who is respected by Rudra and other deities too, went to the place where his Guru Sri Achyutapreksha was staying; he made his Guru happy; being always an ardent follower of all the norms of different phases or Ashram of life and a distinguished supreme deity, then accepted the sainthood in a special manner.

According to Hindu philosophy, there are four phases of life, which are denoted as Ashram or a period of life that prescribes certain mandatory norms to adhere to for human beings. They are called as Balya, Brahmacharya, Gruhastha and Vruddhapya or Vanaprastha. Deities in general strictly adhere to the norms of all these phases and they are considered as custodians of such phases of life. Since Vasudeva is an incarnation of Lord Vayu, who is the supreme deity, next only to Lord Vishnu and Goddess Lakshmi, it needs no confession or concurrence that he adheres to the norms of each phase of life. He is a distinct deity who can follow the norms of a saint without getting ordained into sainthood. He accepted sainthood to enhance the value of sainthood.

SRI RAMACHARITRA MANJARI

(Arrival of Srirama at Mithila and the astonishment of King Janaka over the charming stature of Srirama have been described in this episode. Please read, comment and share. SDN)

VidEshanagaram gatwA rAjAdiBhihi krutAm pUjAm sweekrutya:

From the hermitage of sage Gautama, Vishwamitra, Srirama, Lakshmana and other Rishis moved in the north-east direction. Srirama saw from a distance a sprawling Yajna Shala — it is a separate temporary hall set up exclusively for the performance of sacrifice with an altar for installing the sacred fire and with provision for people to watch the performance of the sacrifice — that King Janaka had set up. He could also hear the Vedic hymns that thousands of Brahmins, who had come there from different directions and countries, were reciting aloud. Sriramachandra, who is the Lord of Yajnas, the recipient of offerings made into the Sacrificial Fire, was delighted and sat there in a very sacred and highly purified place.

King Janaka came to know that great Sage Vishwamitra had come along with two rare and divine boys. Accompanied by the priests and preceptors, King Janaka rushed to the place and worshipped sage Vishwamitra. People who had come from different countries, the local women, youth, elderly and children looked at Srirama in utter bewilderment, without winking their eyes even once. In accordance with their individual capacity and status, everyone honoured Srirama, Lakshmana and Vishwamitra with devotion and affection. King Janaka then told Vishwamitra:

“Oh Vishwamitra, I have taken the Deekasha — it is mandatory for performers of the sacrifice to take Deeksha, which, once taken, forbids them from indulging in certain routine activities and warrants adherence to strict celibacy — for twelve days and pledged to complete this sacrifice. I am lucky that you have come at this auspicious hour. I believe that I have secured all the merits of performing this sacrifice just by seeing you.” Seeing Sriramadeva, he spoke with great delight:

“Oh Vishwamitra, who are these boys standing obediently by your side? His body has a celestial blue complexion that is reminiscent of a Gem. His eyes are in light red like the central portion of a lotus. Shoulders are like those of a lion and the chest is wide. His face is like full moon and the navel is deep. His neck has three grains as seen on a Conch and his voice is firm and stoic. His hands are long. He is young and energetic. He walks like a King Elephant and his face is adorned with a pleasant and sweet smile. The entire universe is astonished by seeing him. But, he does not seem to have been amazed by seeing others around him. He is like Manmatha for women and is standing like a servant in front of you. He appears like God of Death for enemies and Lord Hari for Yogis. He is like a spectacle and festivity for everyone’s eyes. His speech is limited but pregnant with meaning. I feel that this Earth does not deserve to be touched by his soft and cool feet that look like fresh buds. Who is he standing obediently with you? Who is the other boy standing beside him and looking almost like his replica in form and characteristics?”  (Vishwamitra’s reply in the next episode.)       

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 26 TO 28

(In these stanzas, the birth of another son to Madhyageha, appeal of Vasudeva to his mother to allow him to become a saint has been explained. Please read, comment and share. SDN)

NishAcharEriva lakShmaNaha purA vrukOdarasyEva surEndranandanaha|

GadO(a)Tha shaurEriva karmakrutpriyaha suBhaktimAn vishwavidO(a)nujO(a)Bhavat||26||

SUMMARY: Like in the past Lakshmana was there for Srirama, Arjuna for Sri Bheema and Gada for Sri Krishna, a very beloved younger brother, who could serve all-knowledgeable Vasudeva with devotion and dedication, was born.

The stanza only conveys that a younger brother was born for Vasudeva.

The adjective “Vishwavit” (Vishwavidaha + anujaha + aBhavat) applies to Srirama, Sri Bheema and Sri Krishna, respectively and the adjectives Karmakrut, priyaha and suBhaktimAn related to Lakshmana, Arjuna and Gada in that order. Gada was born after Sri Krishna to Vasudeva from Rohini. He was a divine being belonging to Chandakas. Sri Madhwacharya clarifies this factor in his Mahabharata Tatparya Nirnaya: “Gadashcha nAmatO(a)nujO HarEhe sa ROhiNeesutaha| PurA sa chanDakO gaNO HarErnivEditAshanaha| It means: A brother of Sri Hari named Gada was born to Rohini. Earlier, he (Gada) belonged to Chandaka Gana. It is stated in Purananama Choodamani that Gada was a very brave person and an established warrior, who could wield and use any weapon with both hands, simultaneously. He was one of those survivors among the Pandavas after the Great War.

The great personality of Sri Vishnutirtharu, younger brother of Sri Madhwacharya, has been described later in the Fifteenth Sarga. Sri Madhwacharya ordained Sri Vishnutirtharu into sainthood. In fact, Sri Madhwacharya confirms in his Mahabharata Tatparya Nirnaya: “ArjunAdyAha krutE prajAtA haritOShaNAya”. It means that Sri Vishnutirtharu was an incarnation of Arjuna, who was an incarnation of Lord Indra.   

KadAchidApyAlayabudDhirAlayam nivEdayan pAlakamEnamEtayOho|

DruDhaswasanyAsaniShEDhanishchayAm DhavAnumatyEdamuvAcha mAratam||27||

SUMMARY: Sometime later, Sri Vasudeva, who had the remotest, comprehensive and divine knowledge, came to his house, told his parents that the newborn baby boy would take care of them in the future; turning towards his mother, who had decided to strongly oppose the decision of Vasudeva to become a saint, like her husband, and told her…  

Mother of Vasuddeva too had decided to stop him from becoming a saint and that is why he wanted to convince her.

VarAshramAptim mama samvadaswa mAm kadAchidapyamba yadeechChaseekShitum|

YadanyaThA dEshamimam parityajan na jAtu druShTErviShayO BhavAmi vaha||28||

SUMMARY: “Dear Mother, if at all you wish to see me once in a while, later then you allow me to accept sainthood. Otherwise, I will leave this country once for all so that you will never have a chance to see me again.”

By appealing to his Mother in this manner, Vasudeva once again stands as a model to society and he shows that children should respect their parents at all levels. He did not want to show any disrespect for his mother and therefore he appeled to her to permit him to become a saint.

SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRA MANJARI

(Ahalya Shapa Vimochana: Sage Vishwamitra concludes the story of Gauthama, Ahalya and Indra. As requested by him, Sri Rama releases Ahalya from the curse. Please read, comment and share. SDN)

In the case of celestial beings with remote knowledge (Aparoksha Jnani), none of the sins can render them punishable and they do not attract painful, incongruous and negative stains or strain. Persons without such remote knowledge or divine power visualise invisible things cannot attain or long for the status of Indra nor can they secure powers to rule the Heavens. Therefore, Indra, who has the governing authority and power to rule the heavens, invariably possesses the remote power and consequently, it can certainly be perceived that no negative or punitive stain was attracted by him because of his sensuous behaviour with Ahalya. Moreover, deities cannot be said to have committed any sin by enraging the chastity of a woman of lower strata of beings. Going by this norm too, Indra did not attract any blot of sin due to his behaviour with Ahalya. Yet, Indra was distressed and worried for the misery that trustworthy Ahalya had to bear for a very long time because of his deed.

It is not right for devotees of Vishnu to hurt other devotees of Lord Hari. Sage Durvasa, an incarnationof Lord Rudra, tried to deceive King Ambareesha, who was in the lower strata compared to Durvasa, and became a victim of unsavoury situation. Similarly, Lord Indra had committed a great sin of offending Sage Gautama and his wife Ahalya, who were both lesser beings compared to him, because the couple was rank devotees of Lord Vishnu. For this reason too, Indra cursed himself and became worried.

Ahalya too had committed the sin by force and therefore, she had not wilfully done anything wrong. Still, being a highly committed and most loyal wife of Gautama, she assumed the form of a stone idol to get rid of some sin she might have committed in her previous births, for getting her chastity disturbed and for creating an atmosphere of distrust in the mind of her husband. But, she did penance in that form of rocky idol to erase all the stains.

Gautama also realised that Indra had not committed any blunder as he was a higher being. He repented for cursing his innocent wife Ahalya and also Indra, in a fit of sheer rage.

Vishwamitra showed Ahalya in the form of a stone to Rama and told him the circumstances that had led Ahalya to such a sorry state. Vishwamitra told Rama: Oh Ramadeva, please look at this Ahalya Devi, who is your devotee, with sympathy and affection. She has not committed any mistake. She has been doing the penance to rid the negative effects of sins of past births. Please relieve her from all sins. Please fill the heart and mind of your dedicated devotee Gauthama with love towards his wife. Kindly clear their misery and grief. Devendra has been worrying for victimising Ahalya and Gauthama for no fault of theirs and for not being able to resolve the ill-effects of his act. He is a committed devotee of yours. He has been defamed because of his act. Bestow upon him the boon of calmness. Restore his mental peace. Gauthama too deserves to recover calmness. Let Devendra worship you with renewed conviction for clearing the curse that Ahalya has been suffering from because of his misdeed. Please save all of them from the ill-effects of their sin,” Vishwamitra appealed to Sri Rama.

Sri Rama listened the entire story, smiled affectionately with a positive mind-set and touched the stone idol that Ahalya had assumed with a toe end. She came out of the stone form, blazing with renewed charm and inexplicable beauty. Gauthama and Ahalya worshipped Rama with great devotion. Thus, after making everyone happy, Vishwamitra, Rama, Lakshmana and other sages proceeded from that place and arrived at Mithila.   

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 23 TO 25

SRI MADHWAVIJAYA – CHATURTHAHA SARGAHA SHOLKAS 23 TO 25

(In the stanza 23, Sri Madhyageha had played all his cards to divert Sri Vasudeva. Madhyageha had told Vasudeva that if he (Vasudeva) were to become a saint, then there would be none to look after them (elderly parents). The words of Sri Madhyageha were not out of context because it is stated in Bhava Prakashika: VrudDhau cha mAtApitarau sADhwee  BhAryA sutaha shishuhu| ApyakAryashatam krutwA BhartavyA manurabraveet|| This means that that Shastras mandate that aged parents, loyal wife and young son should be protected or taken care of even if it needs to commit a hundred sins or crime. However, in these stanzas 23 to 25, Sri Vasudeva convinces his father and secures the permission to become a saint. Please read, comment and share. SDN)

YadA viraktah puruShaha prajAyatE tadaiva sannyAsaviDhihi shrutau shrutaha|

Na sangaheenO(a)pi parivrajAmi vAmaham tu shushrUShumakalpayanniti||23||

SUMMARY: “The Shrutis have declared ‘sainthood is the right move when a person has renounced everything that is worldly’. Although I have become fully averse to worldly pleasures, I will not get ordained into sainthood till I provide you with a caretaker.”

This is the reply of Sri Vasudeva to his father. Sri Vasudeva has established two important facts in this stanza. One is that children should never disobey parens and secondly one should not show disregard to Shrutis, Smrutis and other holy Texts. He also clarifies that in the case of a person destined to serve the Lord, especially when he has renounced worldly pleasures, approval of parents is not mandatory.

Vasudeva, who had the knowledge of present, past and future, indirectly informs his father that he would beget another son soon. That is why, Vasudeva promises to his father that he would not embrace sainthood.  

BahushrutatwAdyadi tatsahE balAnna sA savitree viraham sahEta tE|

Iti dwijEnABhihitE(a)namat sa tam BhavAnanujnAm pradadAtwiti bruvan||24||

SUMMARY: “Being aware of everything, I may somehow bear this agony; but, your mother will certainly not bear the nostalgia that grips her with your departure,” said Madhyageha. Vasudeva just said that he wanted his father’s permission and saluted him.

In this stanza, in his spirited reaction, Madhyageha had indicated that he might or could bear the nostalgia caused by Vasudeva becoming a saint. Therefore, Vasudeva asks Madhygeha to first give his approval and that it was his responsibility to get the approval of his mother.

Vichintya vidwAn sa nirutareekrutastaThA(a)stu mAtA(a)nuvadEdyadeeti tam|

Udeerya kruchChrAdupagamya mandiram priyAsakAshE tamudantamabraveet||25||

As he could not reply, Madhyageha contemplated for a moment and said “I have no objection if your mother concedes,” with great difficulty; he returned home and reported everything to her.

SRI RAMACHARITRA MANJARI

SRI RAMACHARITRA MANJARI

(In this edition, Vishamitra narrates the story of Gautama cursing Ahalya. Please read, comment and share. SDN)

AhalyAshApam cha vimOchya — VidEhadEsham prati gamanasamayE mArgasTha GautamAshramE IndrakrutaDharShaNAparADhanimittEna patyA GautamEna shaptAm shileekrutAm swadarshanEna mAnuShatAm prAptAm patyA samyOjya|

There is always a constraint on everything, including the positive energy one attracts from good deeds called PuNya. Whenever that constraint is ignored or breached, the salvation becomes a distant proposition. The excessive positive energy acquired through good deeds can be brought to its prescribed limit in two ways: Firstly, one can enjoy all comforts and luxury to have that Punya dissolved or reduced.   Secondly, a large portion of the accumulated Punya can be lost by merely abusing a person of better rank and file or of virtues of higher value or by cursing a more virtuous person.

Of these two ways, the first one warrants the person concerned to take innumerable births to indulge in such acts as spending the Punya little by little by way of doing favour to others, who might not otherwise deserve such gratis. There is another danger in this process because every good act will certainly attract more Punya or positive energy. This will be a chain reaction and therefore, the person concerned may end up taking births after births and thereby getting caught in the spiral of births and deaths. It is almost impossible for anyone to reduce the Punya through the first method.

A large portion of Punya can be burnt almost instantly by cursing or abusing a person of higher value. Therefore, the second mode is most effective in burning the Punya.

Lord Hari is very kind to his devotees and he will make the virtuous lose their Punya by instigating them to curse a better person.

The deities and Rishis, who are all devotees of Lord Hari, will create a situation for the devotees of Lord Hari in the lower string to get cursed by them so that their excess Punya diminishes quickly. Lord Indra, a devotee of Sri Hari wanted to get cursed by Sage Gautama through some disdainful act so that the excess Punya that Sage Gautama had acquired could be destroyed, which would, in fact, be like doing a favour to the sage. Earlier, every deity had been attracted by the charm and beauty of Ahalya and Indra was not an exception. By having intercourse with her under some pretext, Indra thought, he could fulfil his desire and also get cursed from Gautama. He executed his plan to perfection. He went to the hermitage of Sage Gautama when the sage was not there. To hoodwink Ahalya, Indra went in the guise of Gautama. Ahalya had no clue and she was cooperating with Indra, thinking that he was her husband Gautama. However, she could sense some foul play and immediately rejected Indra, who forcibly had intercourse with Ahalya.

The narration of this incident has been slightly altered in Sri Valmeeki Ramayana where it appears as though Ahalya immediately identified Indra and voluntarily and willingly cooperated with him. This version is with the intention of misleading the demons to think wrongly about Ahalya, Indra and sage Gautama. This factor will be clear by going through Mahabharata Tatparya Nirnaya by Sri Madhwacharya and the commentary provided on it by Sri Vadirajaru.

When Devendra was leaving the hermitage, Sage Gautama was just entering the hermitage. He was enraged after knowing what had transpired and cursed Devendra: “You disguised as myself, cheated my innocent wife and spoiled her character. Genitals are the cause of interest in women and therefore you henceforth be deprived of genitals.” The sage then turned towards his wife and said: “You have spoiled your character and therefore you will assume the form of a stone and spend thousands of years in ashes till Srirama looks at you with empathy. Only then will you get back your original form.”

As a consequence of the curse of Gautama, Indra lost his genitals. He returned to heavens and narrated everything, including the loss of his genitals, to the deities. He also said that his intention behind that act was to relieve Sage Gautama from the excessive Punya he had earned. “I have succeeded in accomplishing the task by making Sage Gautama curse me,” he said. The deities immediately consulted Pitru Devatas or the ancestors who had become divine. Those Divine Ancestors suggested that the genitals of their vehicle, Sheep, be removed and fixed for Indra. The deities did as directed by the Divine Ancestors. From then on, Indra came to be known as Meshavrushana, where Mesha means Sheep.   

SRI MADHWAVIJAYA - CHATURTHAHA SARGAHA SHLOKAS 19 TO 22

SRI MADHWAVIJAYA – CHATURTHAHA SARGAHA SHOLKAS 19 TO 22

(In these stanzas, Sri Madhygeha expresses his wrath, unwillingness over Vasudeva’s  decision to become a saint. Please read, comment and share. SDN)

Sa chintayan putramanOraTham shuchA punashchateertvOpagatO mahAnadeem|

YateeshwarAnuvratamAtmanandanam tamaikShata grAmavarE maThAntarE||19||

SUMMARY: Depressed by his son’s longing to embrace sainthood, heart-broken Madhyageha crossed Netravati River, reached the Kutyadi Mutt at a place called Karyuru where his son had gone behind Achyutapreksha and saw him (son) there.

During his sojourn, Achyutapreksha was staying at the Kutyadi Mutt on the banks of Netravati River. Vasudeva had accompanied his Guru.

As per Bhava Prakashika, “Gramavarasya ‘KAryUru” ityapaBhraShTaBhAShA”, which means, Gramavara is another name of Karyuru.

Sri Vyasanakere Prabhanjanacharya quotes a statement from a commentary rendered by Sri Vijayadhwajeeya Tirtharu: “Prateechee MahAnadee nAmnA NEtrAvatee| VarAha kShEtrAt sahyagirim BhitwA Pashchimasamudram syandamAnA| It is also stated that according to Bhagavata Purana, Netravati River was being called as Mahanadi.  

Na jAtakOpAkulitO DharAsurO mahAtmanAm lanGhanaBheerurapyalam|

Sutasya kaupeenaDhrutau hi sAhasaprashravO mE druDha ityaBhAShata||20||

SUMMARY: Enraged and infuriated Madhyageha, who would never go against the wishes of elders, said in a fit of rage that if his son were to wear pudenda (Kaupeena) and become a saint, he would certainly take a bold step.

“Bold step” or “SAhasaprashravO mE DruDha” means that he (Madhyageha) would either launch indefinite fast or sacrifice his life, if his son were to become a saint.

KShaNEna kaupeenaDharO nijam paTam vidArya hE tAta kuruShwa sAhasam|

IteemamuktwA praBhurabraveet punaha shuBhAntarAyam na BhavAmshcharEditi||21||

Na putra pitrOravanam vinA shuBham vadanti sanatO nanu tau sutau mrutau|

NivartamAnE na hi pAlakO(a)sti nau twayeeti vaktAramamum sutO(a)braveet||22||

SUMMARY: Sri Vasudeva immediately removed the clothe with which he had covered his chest, tore it and wore it as pudenda; he then challenged his father by saying “Alright my  father, let us see what sort of daring act would you take,” and again said “it isn’t proper on your part to obstruct a noble deed.”

Sri Vyasanakere Prabhanjanacharya is of the view that Sri Vasudeva challenged his father to sacrifice his life only to indicate that he (father) could not sacrifice his life when he (Mukhyaprana in the form of young Vasudeva) was there. No being can sacrifice the Prana or life till as long as Mukhyaprana stays in the body. Once Mukhyaprana exits, the body becomes a corpse.