(This is the concluding part of the interpretation, explanation and
understanding of the first stanza, which is likely to run for three-four
episodes. Please read, comment and share. SDN)
Now, Sri Raghavendra Swamy, by employing the words “Naha praseedEt”
(last two words in the first stanza), means to state that if one just remembers
Sri Hari with Lakshmi Devi, as per the popular practice that if someone seeks
something when a person is in a happy mood, he would give away everything, they
will grant or ratify all the sane desires. Sri Rama, who was, at the time of
his wedding with Seetha Devi in the presence of Lord Brahma and several
deities, is being remembered by me and wish he will be pleased with me and
bestow upon me the pleasures and happiness.
It is not only that. By the word “Naha” Sri Raghavendra Swamy says, “May
He (Sri Rama), who is present in me, you, my disciples and everyone else, be
pleased and impressed with everyone.” It is not enough if he grants the worldly
desires. As mentioned in Shrutis “Yasya prasAdAt”, which is the expanded form
of “PraseedEt”, “Let Rama bestow upon me a comprehensive blessings that would
pave the way for salvation or Moksha” so that, I along with all the righteous
and virtuous, be relieved from the family bonding.”
Prahlada, son of Hiranyakashipu, states in Canto VII of Bhagavata,
states “NaitAnvihAya krupaNAnvimumukShu yEkaha”, which means “I do not want to
be blessed alone with salvation; all those virtuous in pursuit of salvation
should be granted with their desire.” Similarly, instead of restraining himself
by mentioning “Mama praseedEt”, Sri Raghavendra Swamy has used “Naha preaseedEt”
to extend the meaning of the aspirants of salvation to beyond himself and to
the disciples and all the Sajjanas.
For those exploring the intrinsic values and meaning of the first
stanza in Sri Ramacharitrya Manjari of Sri Raghavendra Gurusarvabhauma, there
are several things to understand. His son Sri Lakshmi Narayanacharya has, in
his commentary on this great work, provided extraordinary information that is
hidden in this stanza and the stanzas that we will explore later. However, only
some of that brilliant information is being repeated here because the rest of
the material can be better understood by reading it alongside the Bharata
Tatparya Nirnaya of Sri Madhwacharya and other treatises on the subject.
In the
next episode, some terms, which appear very ordinary outwardly, will be explicitly
explained in an attempt to go deeper into these words. It is essential to know
such details to have a comprehensive idea of the divine and the divinity. It is
also intended to enhance the knowledge about what Vishnu, Sriman, PrajAtaha and
other terms actually indicate. These terms are all pregnant with meaning and it
is quite a challenge to know or provide them in English, though it could be of
great help for non-Sanskrit, non-Kannada people. Hope this small attempt will
meet with your appreciation and satisfaction. 
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