SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

INVOCATION TO LORD BRAHMA - ಬ್ರಹ್ಮದೇವರ ಸ್ತೋತ್ರ

ನಿರುಪಮಾನಂದಾತ್ಮಭವ ನಿ-

ರ್ಜರ ಸಭಾಸಂಸೇವ್ಯ ಋಜುಗಣ

ದರಸೆ ಸತ್ವಪ್ರಚುರ ವಾಣೀಮುಖಸರೋಜಇನ|

ಗರುಡಶೇಷಶಶಾಂಕದಳಶೇಖರರ ಜನಕ ಜಗದ್ಗುರುವೆ ತ್ವ-

ಚ್ಚರಣಗಳಿಗಭಿವಂದಿಸುವೆ ಪಾಲಿಪುದು ಸನ್ಮತಿಯ||3||

NirupamAnandAtmaBhava ni-

Rjara saBhAsamsEvya RujugaNa

Darase satvaprachura vANeemuKhasarOjaina|

GariDashEShashashAnkadaLashEKharara Janaka jagadguruve twa-

chcharaNagaLigaBhivandisuve pAlipuru sanmatiya||3||

SUMMARY: Oh Lord Brahma, the Guru of the Universe; you are unmatched; epitome of bliss; son of Lord Hari; specially revered and served in the Assemblage of Gods and Deities; Lord of Rugu Gana; one who is possessing the cosmic energy to a super-special extent; the Sun for the lotus face of Goddess Saraswati and the originator of Garuda, Shesha and Rudra, I salute profusely to your feet and you may kindly bless me with good wisdom.

COMMENTARY:

“Upama” in Sanskrit and Kannada means comparison that relates to simile and metaphor in English language. Nirupama means that which cannot be compared to anything else. Lord Brahma the super most being among all other beings (JeevOttamaru) and therefore he is second to none. Since he has “complete” knowledge or “supreme knowledge”, he is endowed with “supreme happiness” or “out-of-the-world bliss” or, in other words, he is synonymous of bliss. He is the son of Lord Sri Hari. Therefore, he is the “Atma Bhava”. What this indicates is that Lord Hari, owing to various reasons and circumstances, took birth to other “parents”. But, Lord Brahma was the son of Lord Hari and none else. This expression signifies that Lord Brahma has never incarnated. The word “Ina” means Sun.

“Jara” in Kannada means “decaying”. It also means birth. “Whoever is born should die” is the axiomatic truth of the corporal world. “Nirjara” means one who does not age. Since Lord Brahma has a corporal form, his body is “subject to disappearance, but not decay or aging”.   

The expression “nirjarasaBhAsamsEvya” means that Lord Brahma is offered a special Puja or worship in the sessions of Gods, Goddesses, deities and any other session of that status. It should be noted that demon kings like Hiranyakashipu, Ravana and others did penance in the name of Lord Brahma. Therefore, Lord Brahma is revered by all beings.

All those in the Rujugana are equal in rank and file. However, depending on individual achievements in spirituality, one of them will ascend the throne of Brahma. It may be recalled here that Sri Vadirajaru belongs to this elite group called Rujugana. Lord Vayu is said to be ascending the throne of Lord Brahma in the next Manvantara. That is why, Brahma is being addressed as “Arasa”, which means the King and therefore he is called the Lord.

“Satwaprachura” means the proportion of Satvaguna in Lord Brahma is larger than Rajas and Tamo Gunas he possesses. This aspect has been explained in greater detail later.

The attributes of Lord Brahma mentioned in this stanza are applicable to Lord Vayu also. Therefore, this stanza can be titled as “Brahmavayu Stotra”.

Sri Madhwacharyaru has mentioned in Mahabharata Tatparya Nirnaya that Lord Brahma is the son of Maya and Vasudeva or Lakshmi Narayana and Lord Vayu is the son of Jaya and Sankarshana form of Lord Vishnu. Both Vasudeva and Sankarshana are the names of two separate forms of Lord Narayana.

Unlike Lord Brahma, Lord Vayu incarnates as desired by Lord Vishnu. He took birth as Hanuman to serve Lord Rama. He took birth as Bheema during Dwapara Yuga and as Sri Madhwacharyaru during Kali Yuga.

(In the next episode, invocation to Lord Vayu will be explained. SDN)

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 9 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

(In the following two stanzas, Sri Vadirajaru offers prayers to Lord Hayagreeva and Sri Madhwacharyaru. In the next episode, his prayers to the Ashram Guru Sri Vageesha Tirtharu, who ordained him into sainthood, and his oath to narrate the significance of Teerthakshetras under the title “Teerthaprabandha” will be described. Please read, comment and share. SDN)

ಹಯಗ್ರೀವದಯಾಸಿಂಧುರಂಧೂಕೃತಭವಾಂಬುಧಿಃ|

ಪ್ರಬಂಧಮಪ್ರತಿದ್ವಂದ್ವಂ ಕರೋತ್ವೇನಮನೇನಸಂ||2||        

HayagreevadayAsinDhuranDhUkrutaBhavAmbuDhihi|

PrabanDhamapratidwandwam karOtvEnanEnasam||2||

SUMMARY: May Lord Hayagreeva, who transforms the ocean of worldly life into a tiny well and ferries his devotees across that ocean with utmost ease and grants them salvation, transform my work on pilgrim centres into an unmatched work of literature.

Just as in the previous stanza, Sri Vadirajaru compares life to an ocean and a well, which are again considered holy waters, the subject matter of this “Teerthaprabandha”.

Salutations to Sri Madhwacharyaru

ಆಜನ್ಮಭೂಮೇರಟತೋ(s)ಖಿಲೇಷು ತೀರ್ಥೇಷು ತದ್ವರ್ಣನಭಾರಮೂಢ್ವಾ|

ಆಯಾಸಮಸ್ಮನ್ಮೃದುಮಾನಸಸ್ಯ ವಾಯುರ್ಮುಹುಃ ಕೃತಂತು ಮಧ್ವರೂಪೀ||3||

AajanmaBhUmEraTatO(s)KhilEShu teerThEShu

tadvarNanaBhAramUDhwA|

AayAsamamanmrudumAnasasya vAyurmuhuhu krutantu

MadhwarUpee||3||

SUMMARY:

May Sri Madhwacharya, an incarnation of Lord Vayu, erase the fatigue and tiresomeness I am bound to experience while travelling through the pilgrim centres that was begun from the Taulava Nadu or Parashurama Kshetra after taking it upon my shoulders the responsibility of describing the significance of all the holy places.

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI 2.5 STORY BEHIND “SURARI”

(Literary explanation for “Suraarim” is provided here. It will be followed by grammatical significance in the next episode. Please read, comment and share. SDN)   

So far, the entire story of the origin of Lord Parashurama or Bhargava has been narrated by Sri Lakshminarayana Upadhyayaru, the Asthana Vidwan of Sri Raghavendra Swamy Mutt. Now, the word “Surarim” in the original composition and “Mahasuram” mentioned in the treatise can be substantiated.

Earlier, there lived a very horrible demon or Asura named Atula. He had taken certain strange vows. Firstly, he wanted to live in all the Lokas or worlds in different forms. Secondly, he wanted to kill the inhabitants of all the Lokas and thirdly he did not want to die.

Keeping these ill-motivated, dangerous and destructive vows in mind, he invoked Lord Brahma through a very arduous penance for thousands of years. Since none of the earlier demons had done such a trying penance, he earned a title “Tapomaya”, which means “an embodiment of penance”. Lord Brahma was impressed with his penance and appeared in front of Atula, ready to bestow his desired boon. Lord Brahma asked Atula to express his desire and demand. Atula said: “I should live in all worlds in different forms.” After Lord Brahma granted the first boon, Atula once again demanded that he should never die. Lord Brahma replied in a single breath that such a boon could not be granted. Rejecting his plea for eternity, Lord Brahma said: “There is no one in the entire universe, who is beyond death.  It is not possible to grant such a boon. Therefore, your death will occur whenever Lord Hari suffers a defeat.” That demon was aware that Sri Hari is not defeated by anyone. He was satisfied that he would never die since Sri Hari can never be defeated by anyone. Due to the power of the boon bestowed by Lord Brahma, he lived in all the worlds wearing different forms and killing the inhabitants in every world. Since he was living in all the Lokas, he came to be known as “Lokamaya”. As he was killing everyone in every Loka, he came to be known as “Jagadantaka”.

The demon thought once again that he would never die due to the boon of Lord Brahma.  That he would continue to kill everyone and live happily for ever. Even if he dies in the distant future, he thought he should attain Moksha or Mukti or salvation. As he could observe, anyone attaining salvation was entering the stomach of Lord Vishnu. He too thought of entering the womb of Lord Vishnu. In that status, he would not worry of death because irrespective of whether he dies or stays alive in Vishnu’s stomach, he would attain salvation. With these thoughts, he offered prayers to Lord Rudra. Lord Rudra appeared in front of this demon, who demanded that he entered the stomach of Lord Rudra and as and when he died in Vishnu’s stomach, he should instantly attain salvation. Lord Rudra granted the boon accordingly and disappeared.

Atula was aware that Lord Parashurama was an incarnation of Lord Vishnu. Therefore, he entered the stomach of `Parashurama, who too accommodated the demon in the stomach as a token of respect for Lord Rudra.

This provides answers to several questions that arise over the usage of “Tadgam surArim” in the original stanza of Sri Rayaru. Grammatical explanation for this word will be furnished in the next episode.  

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA SHLOKAS 27 TO 29

SRI MADHWAVIJAYA – PANCHAMA SARGAHA – SHOLKAS 27 TO 29

(In these stanzas, an elderly saint seeks explanation from Sri Poornaprajnaru for Brahmasutra and the latter obliges. Please read, comment and share. Access all stories at: https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts )

Appeal by elderly saint

ವೈರಾಗ್ಯವೈಯಾತ್ಯಸುವಾಕ್ತ್ವಪೂರ್ವಕೈರ್ಯುಕ್ತೋ ಗುಣೈಃ ಪಾರಮಹಂಸ್ಯಭೂಷಣೈಃ|

ಜ್ಯೇಷ್ಠೋ ಯತಿರ್ಯೋ ಲಿಕುಚಾನ್ವಯೋದ್ಭವಸ್ತಂ ಭೂರಿಭಕ್ತಿಃ ಸ ಕದಾಚಿದಬ್ರವೀತ್||27||

VairAgyavaiyAtyasuvAktvapUrvakairyuktO guNaihi pAramahamsyaBhUShaNaihi|

JyEShThO yatiryO likuchAnvayOdBhavastam BhUriBhaktihi sa kadAchidabraveet||27||

SUMMARY: An elderly saint, who was born in the dynasty of Likucha, was daring, eloquent, had renounced worldly pleasures and had all the virtues that are attributable to the most distinguished ascetics (senior most disciple of Sri Achyutapreksharu), once requested Sri Madhwacharyaru with devotion and reverence.   

The addresser referred to in this stanza had probably become a disciple of Sri Achyutapreksharu much before Sri Madhwacharyaru.

It is interesting to note that Sri Trivikramapanditacharyaru, who lost the debate with Sri Madhwaru and became his disciple later, also belonged to the same dynasty as the elderly person referred to in this stanza.

The word VaiyyAtya means arrogance.  

Need for fresh explanation stressed   

ವಿರೋಧಿ ವೇದಾಂತಕೃತಾಂತಸಂಪದಾಂ ಭಾಷ್ಯಾದಿಕಂ ಚೇದಿದಮಸ್ತು ಕಾ ಕ್ಷತಿಃ|

ಅಸ್ಮಭ್ಯಮಾಚಕ್ಷ್ವ ವಿಚಕ್ಷಣೋಚಿತಂ ಭಾವಂ ತು ಸೂತ್ರೋಪನಿಷದ್ವಿವಕ್ಷಿತಂ||28||

VirODhi vEdAntakrutAntasampadAm BhAShyAdikam chEdidamastu kA kShatihi|

AsmaBhyamAchakShwavichakShaNOchitam BhAvam tu sUtrOpaniShadvivakShitam||28||

SUMMARY: “Let the misleading, ambiguous interpretations of Vedanta or Brahmasutras be there! What harm do they do to us? Oh knowledgeable Sri Madananda Tirtha, you please provide us with the correct meanings of Brahmasutra and Upanishads.”

While Sri Achyutapreksharu had presented the same demand that was in the manner of raising an objection, the elderly saint has, in this stanza, requested Sri Madhwacharyaru to provide new vistas to Brahmasutras.  

Grandeur of discourse of Sri Poornaprajna

ಇತ್ಯಸ್ಯ ವಾಚಾ ಶರದೇವ ಭಾಸಿತಾ ಯದಾ(s)ಖಿಲಾಶಾ ಶುಭಪೂರ್ಣಯಾ ಬಭೌ|

ಪ್ರಮೋದತೀರ್ಥಾನನಚಂದ್ರಚಂದ್ರಿಕಾ ವ್ಯಾಖ್ಯಾಭಿಧಾ ವಿಷ್ಣುಪದಪ್ರಕಾಶಿನೀ||29||

Ityasya vAchA sharadEva BhAsitA yadA(s)KhilAshA shuBhapUrNayA baBhau|

PramOdateerThAnanachandrachandrikA vyAKhyABhiDhA ViShNupadaprakAshinee||29||

SUMMARY: Like all the directions are illuminated with the auspicious moonlight of the full moon day in Sharad Ritu, the holy wish of virtuous was thus vented through the words of elderly saint. Then the moonlight-like elaboration that gushed out of the moon-like countenance of Sri Anananda Tirtharu illuminating the form of Lord Hari began sparkling.

The discourse unleashed by Sri Madhwacharyaru has been described as equal to the pleasant light emanating from full moon, especially on a full moon day during the Sharad Ritu, when the sky is generally very clear. Sharad Ritu correlates to October-November in the Gregorian calendar.

The metaphors can be conceived as follows: the words of elderly saint were like Sharad Ritu; the assemblage of virtuous was synonymous of Purnima or full moon day and the Abhilasha or the desire or the wish of people was like the directions. Sri Chalari states: ShuBhapUrNamA jyEShThayativachanam pUrNimAsadrushAha sajjanAha diksadrushA aBhilAShA iti jnEyam||

Sri Ananda Tirtharu was the moon and his speech was moonlight, as stated in Sri ViShNutattwanirNaya by Sri Jayatirtharu.

(ಶರದೃತುಸದ್ರುಶಂ ಜ್ಯೇಷ್ಠಯತಿವಚನಂ ಪೂರ್ಣಿಮಾಸದೃಶಾಃ ಸಜ್ಜನಾಃ ದಿಕ್ಸದ್ರುಶಾ ಅಭಿಲಾಷಾ ಇತಿ ಜ್ಞೇಯಂ||            

SRI HARIKATHAMRITA SARA - MANGALACHARANA SANDHI

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

     

Sri Mahalakshmi Stotra - ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿ ಸ್ತೋತ್ರ

(This is one of the rarest descriptions of Goddess Lakshmi in Kannada. Please read, comment and share, besides reciting it at your convenience. SDN)

ಜಗದುದರನತಿವಿಮಲಗುಣರೂ-

ಪಗಳನಾಲೋಚನದಿ ಭಾರತ-

ನಿಗಮತತಿಗಳತಿಕ್ರಮಿಸಿ ಕ್ರೀಯಾವಿಶೇಷಗಳ|

ಬಗಬಗೆಯ ನೂತನವ ಕಾಣುತ

ಮಿಗೆ ಹರುಷದಿಂ ಪೊಗಳಿ ಹಿಗ್ಗುವ

ತ್ರಿಗುಣಮಾನಿ ಮಹಾಲಕುಮಿ ಸಂತಸಲನುದಿನವು||2||

(Transliteration)

JagadudaranativimalaguNarU

-pagaLanAlOchanadi BhArata-

nigamatatigaLanatikramisi kreeyAvishEShagaLa|

Bagebageya nUtanava kANuta

Mige haruShadim pogaLi higguva

TriguNamAni mahAlakumi santaisalanudinavu||2||

SUMMARY:

May Goddess Mahalakshmi, who is the manifestation and embodiment of three qualities or characters, keeps happily praising the purest qualities, forms, vivid and varied actions and reactions of Lord Sri Hari, the womb of entire Universe, whose thoughts are beyond Mahabharata and Vedas and who eternally sees freshness in Lord Hari every now and then, console us, for all times to come.

COMMENTARY

As stated in Dwadasha Stotra “Udaram chintyameeshasya tanutvE(s)pyaKhilamBharam”, Sri Hari bears the entire universe in his stomach; he is without demerits or drawbacks; he is the complete and comprehensive embodiment of infinite qualities or attributes; his actions are infinite and beyond the parlance of common description. Sri Mahalakshmi is so brilliant and a great intellectual that she can perceive the attributes of Lord Hari that are not described or mentioned in Mahabharata or Vedas by merely thinking of the Lord. It is the greatness of Lord Hari that each time Mahalakshmi thinks of him or his activities they appear to be new and fresh.

Secondly, Sri Lakshmi, through her forms as Sri, Bhoo or Earth and Durga, is the proud manifestation and demonstration of three characters namely Satwa, Rajas and Tamasa. She is the eternal Goddess of even the inanimate universe or the inanimate part of the universe that existed before the creation of living and non-living beings.

The word or the address as “Mahalakshmi” has a great significance. She is not a mere Lakshmi, which may also refer to the elder Lakshmi, who is known as Alakshmi. Alakshmi signifies impoverishment and is the representative of negative attributes. Alakshmi was born before Sri Lakshmi, the Goddess of Wealth and consort of Lord Vishnu. Alakshmi is the consort of Kali.

This stanza is considered to be a special Stotra of Mahalakshmi. Recitation of this stanza is highly meritorious and auspicious, especially when it is recited alongside the Lakshmi Stotra given in the last Sandhi or Canto.  

(The next stanza is in praise of Lord Brahma. SDN)

SRI VADIRAJA'S TEERTHA PRABANDHA

MANGALACHARANA SHLOKA – II

ಹರಿಕ್ಷೀರಾಂಬುಧೇಃ ಸ್ವೈರಂ ಭವಘರ್ಮರಿಪೋರ್ಮನಃ|

ವಿಹರಾಹರಹಶ್ಚಿತ್ರಚಾರಿತ್ರಚತುರೋರ್ಮಿಷು||

HarikSheerAmbuDhEhe swairam BhavaGharmaripOrmanaha|

ViharAharahashchitrachAritrachaturOrmiShu||1||

Sri Vadirajaru has in this Mangalacharana Shloka advised that the mind of all the devotees of Lord Vishnu should always ‘romantically roaming about’ in Sri Hari. If someone stays in the sea for too long, the body may be infected or spoiled. But, however long a person may swim in the ocean of hearing or reading the stories of Lord Hari, nothing negative happens to the body or mind. On the contrary, the devotee will become awakened; will acquire proper meaning of holy texts and will become more knowledgeable. The happiness that accrues through meditation, through hearing or studying holy texts and other spirituous activities keeps on increasing and finally elevates the body towards bliss. Moreover, the stories of Lord Hari are unlimited. There is no difference or discrepancy between the sea and its waves. Similarly, there is no difference between Sri Hari and his actions comprising creation, preservation and destruction. That is why, Sri Vadirajaru has in this Shloka called the history of Hari as the waves of an ocean.

Another aspect of romancing with the devotion for Hari is that one cannot swim in a sea incessantly for a very long time. On the contrary, it is desirable that a person swims in the ocean of the stories of Lord Hari without any barrier. The word “smriti” is explained thus in the Smriti as

“ಸ್ಮರ್ತವ್ಯಂ ಸತತಂ ವಿಷ್ಣುಃ ವಿಸ್ಮರ್ತವ್ಯೋ ನ ಜಾತುಚಿತ್|”

“Smartavyam satatam VishNuhu vismartavyO na jAtuchit|’

This means: the name of Vishnu should always be remembered. One should never forget Lord Hari.

Sri Vadirajaru has said that the subject matter of this work “Teerthaprabandha” is nothing but the exciting and excellent stories of Lord Hari. The merit or advantage that one experiences from hearing the stories of Sri Hari is “Moksha” or salvation. In one way, the meditation, chanting, recitation, hearing or studying the stories of Hari purify the heart and mind. In the other way, these acts act like mace and sword that slain the desires, the sins, insane feelings etc. This effect is not on the mind but the person. This is indicated by the word “Vihara” in this stanza.

Since the Ocean is the Lord of all Teerthas or holy waters or pilgrim centres and since Lord Hari is the Lord of all Oceans, Sri Vadirajaru has cleverly proved that Lord Hari is the Lord of all Teerthas. That is why visiting holy places takes the devotee closer to the Lord.

(In the next episode, Lord Vadirajaru offers prayer to Lord Hayagreeva. Please read, comment and share. SDN)          

SRI RAGHAVENDERA SWAMY'S SRI RAMACHARITRYA MANJARI

Parashurama displays divinity

(Story of Parashurama has been continued here. Please read, comment and shared. SDN)

Once, Renuka Devi, wife of Jamadagni Rishi and mother of Parashurama, went Ganga River to fetch water. At that moment, Gandharva King Chitraratha was having fun with some women in the Ganga waters. Due to divine will, she looked at Chitraratha with a desire. It was purely momentary and she immediately took control of the mind. She collected the water and returned to the hermitage. Sage Jamadagni noticed that she had been slightly delayed and after looking at her face, he could also thoroughly perceive what had transpired in her mind on the banks of Ganga. He summoned his children one after the other and ordered each of them to immediately kill their mother Renuka Devi. Finally, he summoned Parashurama and told him: “Kill your mother who has committed mental debauchery and your elder brothers for disobeying me.”

Parashurama decided to relieve his mother and brothers from the sin they had committed. Later, he would also expose to the universe the power of penance of his father Jamadagni. By killing his mother and brothers, he removed the stigma of sin they had inadvertently attracted. Jamadagni was very much pleased with the act of Parashurama and offered to bestow a boon on Lord Parashurama. In response, Parashurama said “Let all those dead come alive instantly. Further, they should not remember that I had killed them.” Jamadagni granted the boons. Parashurama showed to the world the mystic power that his father Jamadagni had secured through penance.  

Another exposition

All the children of Kartaveeryarjuna were keen on taking revenge on Parashurama for killing their father. But they had no courage to confront him. They went to the hermitage after ensuring that Lord Parashurama was not there. They assassinated sage Jamadagni, who was doing penance, and fled the scene silently. Hearing his mother Renuka Devi crying aloud, Parashurama rushed into the Ashram. He gathered the details of what had just happened from his mother.  Treating that as a reason, he made up his mind to kill all those demons who had taken birth in different Kshatriya dynasties. He launched this schem

e by killing the sons of Kartaveeryarjuna, who had lost their sanity and Tejas after committing Brahma Hatya by killing Jamadagni.  He circumambulated the entire Earth 21 times. He massacred the bad elements or cruel or wicked Kshatriyas again and again. He created nine large ponds with the blood of those killed by him at a place called Syamantapanchaka. He placed their severed head on the body of his father. Because of his divine and mystic power and kindness, all those deceased were instantly reborn.
As Lord Parashurama is an incarnation of Lord Hari, there is no question of him committing a sin or attracting negative energy. Lord Parashurama is beyond the attributes. Still, with the sole intention of making human beings understand the tenets of life, he decided to perform many Yajnas as a symbol of repentance.  Through these Yajnas, he worshipped himself as he is the recipient of everything that is offered during the Yajna. In the end, in the holy waters of Saraswati River, he took Avabhruta bath. This Lord Parashurama and Jamadagni will become two separate incarnations to be among the Sapta Rishisin the next Manvantara. The duo will propagate the knowledge of Vedas and other Shastras. This Parashurama will then go to Mahendrachala and pretend to be doing penance till the end of the present Manvantara.          

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 25 AND 26

(Sri Achyutapreksha asks Sri Poornaprajnaru to write a new Bhashya to Brahmasutras. Please read, comment and share. To access the entire series, please visit: 

ಲೀಲಾವಿವಾದೇ ಗುರುಣಾ ಜಗದ್ಗುರೋಃ ಪ್ರಸಂತಸ್ತತ್ರ ಚ ತಾದೃಶೇ ಸತಿ|

ಸೂತ್ರಾರ್ಥವಿಚ್ಚೇತ್ ಕುರು ಭಾಷ್ಯಮಂಜಸೇತ್ಯಾಕ್ಷೇಪಪೂರ್ವಂ ಗುರುರಭ್ಯಧಾದಿಮಂ||25||

LeelAvivAdE guruNA jagadgurOho prasantastatra cha tAdrushE sati|

SUtrArThavichchEt kuru bhAShyamanjasEtyAkShEpapUrvam gururabhyaDhAdimam||25||

SUMMARY: Once, coincidentally, during a casual and informal debate between Jagadguru Sri Madhwacharya and his Guru Sri Achyutapreksharu, the latter told in an offensive tone to the former “If you know the correct interpretation of Brahmasutras, then you can as well bring out the Commentary on them.”

The word “AakShEpapUrvam” has been defined by Chalari as:

“AakShEpaha dhwanivishEShavyangyaha kOpavishEShaha|

DhwanivishEShENa uktapadyAlambatavAkyEna AakShEpO vyajyatE|

ಆಕ್ಷೇಪಃ ಧ್ವನಿವಿಶೇಷವ್ಯಂಗ್ಯಃ ಕೋಪವಿಶೇಷಃ| ಧ್ವನಿವಿಶೇಷೇಣ ಉಕ್ತಪದ್ಯಾಲಂಬಿತವಾಕ್ಯೇನ ಆಕ್ಷೇಪೋ ವ್ಯಜ್ಯತೇ|

“Offensive” or objectionable tone includes a sense of jeering, cajoling, anger and harrowing motive. These charecatristics are expressed by slightly changing the tone and deliverance.

This stanza indicates that Sri Achyutapreksha had faith and reverence for the Bhashya or the interpretations that were there for the Brahmasutras. He was so much mesmerized by the prevalent Bhashya that he could not entertain any thought of contradicting them. When he challenged Sri Madhwacharyaru to write a different Bhashya, Achyutapreksha thought that his disciple might not accept the challenge. Moreover, Sri Madhwacharya wanted the “order” to write a new treatise come from his Guru.    

ವಿಧಾನಮಾತ್ರಂ ತದುಪಾದದೇ ತದಾ ಪಯೋ(s)ಚ್ಛಂ ಪರಮಃ ಸ ಹಂಸರಾಟ್|

ತಲ್ಲೀನಮಾಕ್ಷೇಪಮುಪೈಕ್ಷತಾಫಲಂ ವಾರೀವ ಸಂತೋ ಹಿ ಗುಣಾಂಶತೋಷಿಣಃ||26||

ViDhAnamAtram tadupAdadE tadA payO(s)chCham sa hamsarAT|

TalleenamAkShEpamupaikShatAPhalam vAreeva santO hi guNAmshatOShiNaha||26||

SUMMARY: Like a mystic swan would leave aside the watery content and consume the pure milk, supreme swan-like emperor of sublime knowledge Sri Poornaprajna left out the “offensive” tone in which Achyutapreksha had “ordered” and took only the core instruction. Isn’t it common that the righteous are always delighted by the charm and character?  

SRI HARIKATHAMRITASARA

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಪ್ರಥಮ ಸಂಧಿ

SRI NARASIHMA STUTI – ಶ್ರೀ ನೃಸಿಂಹ ಸ್ತುತಿ

01.     SreeramaNikarakamalapUjitachArucharaNasarOja

BrahmasameeravANiPhaNeendraveendraBhavEndramuKhavinuta|

NeerajaBhavAnDOdayasThitikAraNane kaivalyadAyaka

NArasihmane namipe karuNipudemage mangaLava||1||

01. ²æà gÀªÀÄtÂPÀgÀPÀªÀÄ®¥ÀÆfvÀ ZÁgÀÄZÀgÀt¸ÀgÉÆÃd §æºÀä¸À«ÄÃgÀªÁtÂ¥sÀtÂÃAzÀæ¨sÀªÉÃAzÀæªÀÄÄR«£ÀÄvÀ|

¤ÃgÀd¨sÀªÁAqÉÆÃzÀAiÀĹÜwPÁgÀt£É PÉʪÀ®åzÁAiÀÄPÀ

£ÁgÀ¹AºÀ£É £À«Ä¥É PÀgÀÄtÂ¥ÀÄzɪÀÄUÉ ªÀÄAUÀ¼ÀªÀ||1||

COMMENTARY (CONTINUED) 

When Lord Hari is said to be worshipped by Mahalakshmi, it means He is “Akshara” and when He is said to be worshipped by Brahma and others, He is the Lord of “Ksharas” too. Akshara means beings that do not decay and Kshara means that which decays. Therefore, Lord Hari or Lord Narasihma is the Lord of both “Kshara” and “Akshara”`worlds. The word Nara means Man and Sihma is “great” or “super” and therefore Narasihma means Purushottama or Super and Most Special Human. It should be stated here that there is no word in English to justly state what is meant by “Uttama” in Sanskrit. Neither the word Super nor the word Human should be conceived in the ordinary sense. Here, the word “super” means infinite and above the precincts of Martyaloka or the world that is bound to become non-existent while Lord Hari alone remains.

When the Lord is said to be worshipped directly by Sri Lakshmi and worshipped through meditation, recitation or chanting by Brahma and others, it is clear statement that Sri Lakshmi is above Brahma and others in status. Further, if the lotus feet of Lord Hari are worshipped by Sri Lakshmi with her own hands, those lotus feet are ‘superior’ than those of Sri Lakshmi. The hands of Lakshmi have been addressed as “Karakamala” or the Lotus Hands and in addition to calling the feet of Lord Hari as Lotus Feet, an adjective has been used namely “Charu”, which means “charming”. This is indicative of the huge difference between Lord Hari and Goddess Lakshmi.

By mentioning Vayu after Brahma, the poet is clearly indicating the ‘different status’ of the two deities. The Vani should be conceived as both Goddess Saraswati and Bharati, the consorts of Brahma and Vayu, respectively. In Bhagavata, it has been clearly stated that when Lord Narasihma appeared, Lakshmi, Brahma and all other Gods, Goddesses and deities were doing meditation of his name with sublime devotion. There is no scope to disprove that Lord Narasihma is the Supreme Lord.

The expression “NeerajabhavAnDOdayasThitikAraNa” (ನೀರಜಭವಾಂಡೋದಯಸ್ಥಿತಿಕಾರಣ), where “Neera” means water and Neerajabhava means Jalajabhava or Kamalabhava, who is Lord Brahma and JalajaBhavAnDa means Brahmanda. “SthitikAraNa” means the Lord is the reason behind creation, preservation and destruction of this Brahmanda and beyond.

The word “Namipe” is an expression of surrender with total awareness, love and devotion. The word “KaruNipudu” signifies that the “Mangala” or welfare, pleasure etc., do not come without the grace and kindness of the Lord.

(In the next episode, explanation of Sri Mahalakshmi Stotra will begin, with the grace of Lord Hari, Guru and ancestors.SDN)