SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 32 TO 35(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 32 TO 35(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Description of the stomach/ಉದರದ ವರ್ಣನೆ

ತನುನಿಮ್ನಸುನಾಭಿಶೋಭಿತೇ ವಲಿಭೇ ವಾರಿಜನಾಭ ಆದಧೇ|

ಪ್ರತನಾವತಿಸುಂದರೇ ಮೃದಾವುದರೇ(s)ಸ್ಮಿನ್ ಜಗದಂಡಮಂಡಲಮ್||32||

TanunimnasunABhishOBhitE valiBhE vArijanABha AdaDhE|

PratanAvatisundarE mrudAvudarE(s)smin jagadanDamanDalam||32||

SUMMARY: Sri Vedavyasa, who is also known as Padmanabha, is wearing the entire Brahmanda or the universe; his stomach is very thin; the naval is deep and very good; the stomach has frills; it is very attractive and pleasing to the eyes; and it is very soft.

An important aspect to note is that despite carrying the entire universe, the stomach of Lord Narayana or Sri Vedavyasa, is very thin.

Dwadasha Stotra describes the stomach of Lord Narayana as:

Udaram chintyameeshasya tanutvE(s)pyaKhilamBharam|

ValitrayAnkitam nityamupagUDham shriyaikayA||

ಉದರಂ ಚಿನ್ತ್ಯಮೀಶಸ್ಯ ತನುತ್ವೇ(s)ಪ್ಯಖಿಲಂಭರಮ್|

ವಲಿತ್ರಯಾಂಕಿತಂ ನಿತ್ಯಮುಪಗೂಢಂ ಶ್ರಿಯೈಕಯಾ||

Description of the heart/ವಕ್ಷಸ್ಥಳದ ವರ್ಣನೆ

ಹೃದಯೇ ಕೃತಸಜ್ಜನೋದಯೇ ಸುವಿಶಾಲೇ ವಿಮಲೇ ಮನೋಹರೇ|

ಉಭಯಂ ವಹತಿ ತ್ರಯೀಮಯಂ ಭಗವಾನ್ ಬ್ರಹ್ಮಸುಸೂತ್ರಮುತ್ತಮಮ್||33||

HrudayE krutasajjanOdayE suvishAlE vimalE manOharE|

UBhayam vahati trayeemayam BhagavAn BrahmasusUtramuttamam||33||

SUMMARY: Sri Vedavyasaru, who is the epitome of Vedas, who provides prosperity to the virtuous, adores a vast, wide and pure heart; in his pure heart, Sri Vedavyasaru is wearing two types of Brahmasutra.

The two types of Brahmasutra referred in this stanza is: the sacred thread he wears across the chest; the other Brahmasutra is the Brahmameemamsa, which is the conclusive interpretation of Vedas.

The “heart” mentioned in this stanza refers to both external and internal heart.

Description of necklace/ಕೌಸ್ತುಭದ ವರ್ಣನೆ

ಅಸಮೇ(s)ನಧಿಕೇ ಸುಸಾಧಿತೇ ನಿಜತಾತೇ ರವಿರಾಶಿದೀಧಿತಿ|

ಪ್ರದದೌ ಸ ತ್ರಿಜಗಜ್ಜಯಧ್ವಜಂ ವಿಧಿರೇತದ್ಗಲಸಂಗಿಭೂಷಣಮ್||34||

AsamE(s)naDhikE susADhitE nijatAtE ravirAshideeDhiti|

Pradadau sa trijagajjayaDhwajam viDhirEtadgalasangiBhUShaNam||34||

SUMMARY: Lord Brahma has surrendered to Sri Vedavyasaru, a necklace called Kaustubha, which is like a victory flag and is shining like Sun’s radiation, for making him (Lord Brahma) aware that there is none to match his father Sri Narayana and that Sri Narayana is the supreme and greatest Lord of the universe.

“Kaustubha”, the celestial necklace, worn by Sri Vedavyasaru is the proof that he is the incarnation of Lord Narayana.  

Description of the palms/ಹಸ್ತಗಳ ವರ್ಣನೆ

ಅರಿವಾರಿಜಲಕ್ಷಣೋಲ್ಲಸತ್ಕುಮಾರಾರುಣಪಾಣಿಪದ್ಮಯೋಃ|

ಪೃಥುಪೀವರವೃತ್ತಹಸ್ತಯೋರುಪಮಾಂ ನೈವ ಲಭಾಮಹೇ(s)ನಯೋಃ||35||

ArivArijalakShaNOllastkumArAruNapANipadmayOho|

PruThupeevaravruttahastayOrupamAm naiva laBhAmahe(s)nayOho||35||

SUMMARY: No other palm that is similar to that of Sri Vedavyasaru can be seen; the palms of Sri Vedavyasaru are adorned with symbols of conch and disc; they are soft like red lotus; it is bulging, strong and round-shaped.

The symbols of conch and disc can only be seen in the palms of Lord Narayana. These symbols are also seen in the lower part of the feet of Lord Narayana.

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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    

Lord Sri Hari in four physical forms/ತನುಚತುಷ್ಟಯಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿ

51.        ತನುಚತುಷ್ಟಯಗಳೊಳು ನಾರಾ-

                ಯಣನು ಹೃತ್ಕಮಲಾಖ್ಯಸಿಂಹಾ-

                ಸನದೊಳನಿರುದ್ಧಾದಿರೂಪಗಳಿಂದ ಶೋಭಿಸುತ|

                ತನಗೆ ತಾನೇ ಸೇವ್ಯಸೇವಕ-

                ನೆನಿಸಿ ಸೇವಾಸಕ್ತಸುರರೊಳ-

                ಗನವರತ ನೆಲಸಿರ್ದು ಸೇವೆಯ ಕೊಂಬನವರಂತೆ||7||

            TanuchatuShTayagaLoLu NArA_

            rAyaNanu hrutkamalAKhyasihmA-

            sanadoLanirudDhAdirUpagaLinda shOBhisuta|

            Tanage tAnE sEvyasEvaka-

            Nenisi sEvAsaktasuraroLa-

            Ganavarata nelasirdu sEveya kombanavarante||7||

SUMMARY: In the throne named lotus-heart of his, Sri Narayana blazes in four physical forms such as Aniruddha; he is the servant as well as the served; he eternally stays within the deities and serves them in accordance with their eligibility.

The four physical forms mean the Swarupadeha (original physical form or shape), Lingadeha or the gender form, the Aniruddha form and the giant form (Sthoola Deha); Sri Jagannatha Dasaru explains 0the manner in which Lord Hari stays in these forms later.

This stanza further establishes the fact that Lord Hari is unquestioned, supreme God with infinite liberty, which is beyond comprehension, description or imagination. Only Lord Vayu has the most comprehensive knowledge of this concept.

Lord Sri Hari in three phases/ಅವಸ್ಥಾತ್ರಯಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿ

52.        ಜಾಗರಸ್ವಪ್ನಂಗಳೊಳು ವರ-

                ಭೋಗಿಶಯನ ಬಹುಪ್ರಕಾರ ವಿ-

                ಭಾಗಗೈಸಿ ನಿಂಶಜೀವರ ಚಿಚ್ಛರೀರವನು|

                ಭೋಗವಿತ್ತು ಸುಷುಪ್ತಿಕಾಲದಿ

                ಸಾಗರವ ನದಿ ಕೂಡುವಂತೆ ವಿ-

                ಯೋಗರಹಿತನು ಅಂಶಗಳ ಏಕತ್ರವೈದಿಸುವ||8||

            JAgaraswapnangaLoLu vara-

            BhOgishayana bahuprakAra vi-

            BhAgagaisi niramshajeevara chichChareeravanu|

            BhOgavittu suShuptikAladi

            sAgarava nadi kUDuvante vi-

            yOgarahitanu amshagaLa Ekatravaidisuva||8||

SUMMARY: In his conscious and dreaming phases, Lord Sri Hari, who is resting on the special Serpent (Shesha), splits the corporal bodies of beings into several parts, provides them with comforts and luxury; during that empty (SuShupti) phase, like the rivers join together, Sri Hari integrates all those parts into one single form or shape.

The beings, animals and humans, can enjoy the various phases of life, conceive the emotions and react only after Lord Hari splits their bodies into several parts or pieces and empower each part to sense and react, enjoy and experience different situations or phases.

AnamshasyApi jeevasya viBhAgam bahuDhA Harihi|

KrutwA BhOgAn pradAyaiva chaikyamApAdayEt punaha||

ಅನಂಶಸ್ಯಾಪಿ ಜೀವಸ್ಯ ವಿಭಾಗಂ ಬಹುಧಾ ಹರಿಃ|

ಕೃತ್ವಾ ಭೋಗಾನ್ ಪ್ರದಾಯೈವ ಚೈಕ್ಯಮಾಪಾದಯೇತ್ ಪುನಃ||

The word SuShupti is briefly defined as “PradEsha vishEShAvasThitamanaha samyOgaha SuShuptihi” In other words, it is a phase of emptiness when the mind is completely blank and the body is inert. It can be compared to Coma stage and there is no connectivity between the mind and body. The mind is unable to even dream.

Lord Hari unites the various parts of the body when it reaches or attains the Sushupti stage or phase. At this instance, the body and mind loses the capacity to experience the comfort or absence of it; it loses the capacity to understand or differentiate between existence and non-existence. These concepts have been explained in MAnDUkOpaniShat.

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

33. GOKARNA / ಗೋಕರ್ಣ

ಯೇ ವಿಷ್ಣೋಃ ಪದಪದ್ಮಚಿಂತನರತಾಃ ತತ್ಕರ್ಮನಿಷ್ಠಾಶ್ಚಯೇ|

ಯೇ ತದ್ಭಕ್ತಪರಾಯಣಾಃ ಶುಭಧಿಯಃ ಯೇ(s)ರ್ಚಂತಿ ಮಾಂ ಚಾನಿಶಮ್||80||

ಏಕಾಂತೇ ತದಭೀಷ್ಟಮಾಶು ವಸುಧೇ ದೇಹೀತಿ ಗಾಂ ಬೋಧಯನ್

ಶ್ರೀಗೋಕರ್ಣಕೃತಾಲಯೋ ವಿಜಯತೇ ದೇವಸ್ಸಗೌರೀಧವಃ||80||

YE ViShNOho padapadmachintanaratAha tatkarmaniShThAshchayE|

YE tadBhaktaparAyaNAha shuBhaDhiyaha yE(s)rchanti mAm chAnisham||80||

YEkAntE tadaBhIShTamAshu vasuDhE dEheeti gAm bODhayan

SreegOkarNakrutAlayO vijayatE dEvassagaureeDhavaha||81||

SUMMARY(80): Lord Eshwara residing at Gokarna, which is like the ear of Earth, who preaches Goddess Earth in tranquility to fulfill the desires of all the devotees who worship the feet of Lord Vishnu; those who are always interested in remembering the lotus-like feet of Lord Vishnu, continuously engage themselves in the worship of Sri Narayana, who take shelter under the devotees of Lord Vishnu and who, with a pious mind, worship me too, incessantly.

SUMMARY(81): Lord Eshwara, consort of Parvati, who has his eyes as ears, organs that are bright like serpents, is now keen on brightening up Gokarna as a gesture of repaying by residing at Gokarna on the shores of Arabian Sea.  

Gokarna is among the holiest places in India. It is located in Kumta taluk of Karwar district on the shores of Arabian Sea. It has good surface and rail connectivity from all directions in Karnataka.

In Gokarna, there is a Linga of Mahabaleshwar, believed to have been consecrated during the regime of Ravana. The Mahabaleshwara temple is facing the Sea. There is a GaNapati temple and Kashi Gudi to the left of Sri Mahabaleshwara temple. 

There is a popular contention that Goddess Ganga arrives here once in every year. A lake named Kotiteertha is there in Gokarna.

Sri Vadirajaru mentions in this stanza that Lord Eshwara arrived at Gokarna specifically whisper in the ear of Bhoodevi or Goddess Earth to reveal a secret, which is not known to a majority of people. Gokarna is said to be like the ears of Goddess Earth. Lord Eshwara did not want ordinary humans to hear what he was about to tell Goddess Earth. The secret fact told by Eshwara was that Lord Vishnu is the supreme God. Lord Eshwara identifies himself as an ardent devotee of Lord Vishnu and indicates that the devotees of Lord Vishnu should worship him (Eshwara) as a devotee of Lord Hari.     

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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)                               

Education of Lord Hanuman/ಹನುಮಂತದೇವರ ವಿದ್ಯಾಭ್ಯಾಸ

Although Lord Vayu is always a born Sarvajna, which means a person having comprehensive knowledge of everything, including Vedas and Scriptures, as a matter of principle and with a view to show to the universe the manner in which the different phases of life should be passed, he becomes a disciple of one of the forms of Sri Hari and learns or enhances his knowledge. In his incarnation as Hanuman, he learnt the original grammar and other infinite articles of Shastra from Sri Narayana. At the dawn of each day, he stands in front of the Sun, with his face facing the east horizon, salutes Sri Narayana, who is present in the Sun by joining both palms and keeping the arms straight and very close to the chest. The chariot of Sun at that moment would be moving at a great speed towards the west. Lord Hanuman, without turning his face or body and moving backwards, would run backwards at the same speed as the chariot of the Sun. The tuition that was commencing at the dawn would conclude at the dusk. He would not break in between for food or rest. Hanuman would cover thousands of Yojanas in the sky from dawn to dusk, each day, absorbing the lessons from Narayana with all concentration and interest.

Devotion to Lord Hari is the universe for Hanuman. Normal human beings pray God for worldly pleasure and other trivial things. Lord Vayu or Hanuman pray God for purifying and augmenting his devotion to Sri Hari.

There is no one in all the fourteen universes or Lokas to match Lord Hanuman in intelligence, sweetness, courage, strength, courtesy, knowledge, capacity and other virtues. All these explanations and narrations about Hanuman are indicated in the word “Hanumataha” employed by Sri Raghavendraru in this stanza.

Killing of demon Mayavi / ಮಾಯಾವೀ ಎಂಬ ದೈತ್ಯನ ಸಂಹಾರ

Demon Dundubhi had a brother named Mayavi. Both Mayavi and king of Kishkindha Vali were loving a woman. Therefore, there was severe rivalry between Mayavi and Vali. Once, during dead night, when the entire Kishkindha was asleep, Mayavi came to the Main arch of Kishkindha and invited Vali for a battle. Vali woke up and because he was quite short tempered, jumped out of his palace and chased Mayavi. Surgreeva, who also woke up, tried, along with his wife, the wife of Vali and others, to stop Vali from going after Mayavi. Vali did not stop and therefore Sugreeva followed his brother to help Vali in fighting against the devil. It was a full moon day and because of the moon light, Vali could easily chase Mavyavi, who was aware of the power and strength of Vali. He started fleeing after seeing both Vali and Sugreeva coming out of Kishkindha. Finally, Mayavi entered a secret cave the entrance of which had been covered by plants and creepers. Vali told Sugreeva: “Wait for me here. I will go into the cave, kill the demon and return. Do not leave this place till my return.” Sugreeva once again tried to stop Vali from entering the cave. Vali was not to listen to the words of Sugreeva. One year elapsed from the night Vali got into the cave but there was no indication about either the battle being fought or the return of Vali. Sugreeva grew suspicious about Vali’s life. Meanwhile, red blood came out in torrents through the entrance of the cave and some moaning and groaning sounds were also heard by Sugreeva. He was unable to decide whether those moaning sounds were from Vali or demon Mayavi. Sugreeva yelled the name of Vali several times but there was no response from inside the cave. As Vali had ordered Sugreeva not to get into the cave, he had no heart to disobey his angry brother Vali. Sugreeva had no option but to think that Vali must have died. With the intention of stopping demons from attacking Kishkindha in the future, Sugreeva closed the cave with a huge rock. Weeping and crying over the possible demise of Vali, Sugreeva returned to Kishkindha, narrated everything to the Ministers, wives and other senior people in the palace. They too thought that Vali might have died in the war. They unanimously installed Sugreeva on the throne of Kishkindha.

Meanwhile, Vali was searching for Mayavi for one year. Finally, he could find Mayavi and killed him immediately. He saw the cave door having been closed with a rock. He called the name of Sugreeva several times and there was no response. Vali kicked the rock out of his way and rushed towards Kishkindha. On his return at the palace, he saw Sugreeva occupying the throne and the Ministers standing around him with reverence. Vali was enraged by this sight. Sugreeva immediately jumped out of the throne, prostrated before Vali, explained the circumstances that had forced him to believe that something unpleasant must have happened. But Vali was furious. He declared aloud: "When I was 

chasing Mayavi, this Sugreeva too followed me from behind with the sole intention of usurping the throne in my absence. That is why he closed the cave with a rock and pretended before all of you that he was distressed.” Vali banished Sugreeva. Sugreeva knew that Vali could trouble him anytime and pose a threat to his life. Killing of Dundubhi by Vali provided Sugreeva with a shelter to survive. This part will be narrated in the next episode.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 28 TO 31(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 28 TO 31(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

The radiant feet/ಪಾದಗಳ ವೈಭವ

ಸುಕುಮಾರತಲಾಂಗುಲೀಮತೋಃ ಪದಯೋರಸ್ಯ ನಿಗೂಢಗುಲ್ಫಯೋಃ|

ಉಪಮಾನಮಹೋ ನ ಲಭ್ಯತೇ ಕವಿವರ್ಯೈರಿತರೇತರಂ ವಿನಾ||28||

SukumAratalAnguleematOho padayOrasya nigUDhagulPhayOho|

UpamAnamahO na laBhyatE kavivaryairitarEtaram vinA||28||

SUMMARY: The two feet with softest fingers invisible spread and very symmetrical to each other, deprive the poets with no other comparable object or feet to give a fitting description.

The two feet of Sri Vedavyasa are so similar to each other and so charming that it is impossible for any poet to find a comparable object in the universe while describing them.

If the feet cannot be compared with any other feet or object to describe, nothing can be said about the whole form of Sri Vedavyasa. Any comparison with some other object is an abuse of Madhwa philosophy.  

Description of knees/ಜಂಘೆಗಳ ವರ್ಣನೆ

ಉಚಿತಾಂ ಗುರುತಾಂ ದಧತ್ ಕ್ರಮಾಚ್ಛುತಿ ತೇಜಸ್ವಿ ಸುವೃತ್ತಮುತ್ತಮಮ್|

ಭಜತೋ(s)ತ್ರ ಚ ಭಾಜಯತ್ಯದೋ ವಿಭುಜಂಘಾಯುಗಲಂ ಸರೂಪತಾಮ್||29||

UchitAm gurutAm daDhat kramAchChuti tEjaswi suvruttamuttamam|

BhajatO(s)tra cha BhAjayatyadO viBhujanGhAyugalam sarUpatAm||29||

SUMMARY: The two round-shaped knees of Sri Vedavyasaru, which appear to have expanded and bulged, pure, radiant and noble, ensure salvation instantly to whoever offers meditation to them.

Description of Yogic posture/ಯೋಗಪಟ್ಟಿಕೆಯ ವರ್ಣನೆ

ಅಚಲಾಸನಯೋಗಪಟ್ಟಿಕಾ ವರಕಕ್ಷ್ಯಾ ಸಕೃದಾಪ್ತಮಿಷ್ಟದಮ್|

ಪರಿತೋ(s)ಪಿ ಹರಿಂ ಸ್ಫುರತ್ಯಹೋ ಅನಿಶಂ ಧನ್ಯತಮೇತಿ ಮೇ ಮತಿಃ||30||

AchalAsanayOgapaTTikA varakakShyA sakrudAptamiShtadam||30||

SUMMARY: A Yogic posture eternally surrounds Sri Vedavyasa, who is very kind to fulfill the desires of even those who seek his grace once in life time; it (radiant yogic posture) appears like an ornamental waistband, which is very fortunate.

The word used to describe the posture of Sri Vedavyasaru in this stanza is “Yogapa”TikAsana". Sitting in Swastik Asana(posture that resembles Swastik symbol), rising the feet slightly and covering the entire body with a band of cloth is known as YogapaTTikAsana, according to scholars.     

The Krishnajina/ಕೃಷ್ಣಾಜಿನದ ವರ್ಣನೆ

ರುಚಿರೇಣ ವರೈಣಚರ್ಮಣಾ ರುಚಿರಾಜದ್ಯುತಿಚಾರುರೋಚಿಷಾ|

ಪರಮೋರುನಿತಂಬಸಂಗಿನಾ ಪರಮಾಶ್ಚರ್ಯತಯಾ ವಿರಾಜ್ಯತೇ||31||

RuchirENa varaiNacharmaNA ruchirAjadyutichArurOchiShA|

ParamOrunitambasanginA paramAshcharyatayA virAjyatE||31||

SUMMARY: The charming and holy Krishnajina (deer skin or skin of Krishnamriga), which is in continuous contact with the broad waist of supreme lord Sri Vedavyasaru, is wonderfully sparkling with its radiation that is reminiscent of the the brightness oF Sun.  

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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

Sri Hari’s existence in persons and persona/

ಶ್ರೀ ಹರಿಯು ಗುಣ ಮತ್ತು ಗುಣಿಗಳಲ್ಲಿಯೂ ಇಹನು

49. ಗುಣಿಗುಣಗಳೊಳಗಿದ್ದು ಗುಣಿಗುಣ-

       ನೆನಿಸುವನು ಗುಣಬದ್ಧನಾಗದೆ

       ಗುಣಜಪುಣ್ಯಾಪುಣ್ಯಫಲ ಬ್ರಹ್ಮಾದಿಚೇತನಕೆ|

       ಉಣಿಸುತವರೊಳಗಿದ್ದು ವೃಜಿನಾ-

       ರ್ದನ ಚಿದಾನಂದೈಕದೇಹನು

       ಕೊನೆಗೆ ಸಚರಾಚರಜದ್ಭುಕು ಎನಿಪನವ್ಯಯನು||5||

      GuNiguNagaLoLagiddu guNiguNa-

      Nenisuvanu guNabadDhanAgade

      GuNajapuNyApuNyaPhala BrahmAdichEtanake|

      UNisutavaroLagiddu vrujinA-

      Rdana chidAnandaikadEhanu

      Konege sacharAcharajagadBhuku enipanavyayanu||5||       

SUMMARY: Sri Hari exists in the characters and persons possessing the characters; therefore, he makes the person as a person of certain character/s. However, he is not bound by either the persons or their characters. Lord Hari will go on giving the positive and negative energy (the paapa and puNya) that accrue due to the variable character/s among Brahma and others by existing within them eternally; he also destroys the negative energy that the sins produce; he is the embodiment of knowledge and bliss; finally, he would swallow the entire universe, including the animate and inanimate, and remain, undestroyed.

GuNis means the persons possessing the characters or the person and persona. “AttA charAcharagrahaNAt” stated in the Brahmsutra conveys this philosophical principle.

Further, only the positive energies are distributed among deities such as Brahma and the negative energies are distributed among demons.

“Vrujina” refers to destroyer of negative energies and sins, which also indicates that Lord Hari remain outside the influence of sins.

Existence of Sri Hari in education, intelligence, achievement and fame/ವಿದ್ಯೆ, ಬುದ್ಧಿ, ಸಿದ್ಧಿ ಮತ್ತು ಪ್ರಸಿದ್ಧಿಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿ

50. ವಿದ್ಯೆ ತಾನೆಂದೆನಿಸಿಕೊಂಬನಿ-

       ರುದ್ಧದೇವನು  ಸರ್ವಜೀವರ

       ಬುದ್ಧಿಯೊಳು ತಾನಿದ್ದು ಕೃತಿಪತಿ ಬುದ್ಧಿಯೆನಿಸುವನು|

       ಸಿದ್ಧಿಯೆನಿಸುವ ಸಂಕರುಷಣ ಪ್ರ-

       ಸಿದ್ಧನಾಮಕ ವಾಸುದೇವನ-

       ವದ್ಯರೂಪಚತುಷ್ಟಯಗಳರಿತವನೆ ಪಂಡಿತನು||6||

      Vidye tAnendenikoMbani-

      rudDhadEvanu sarvajeevara 

      budDhiyoLu tAniddu krutipati budDhiyenisuvanu|

      SidDhiyenisuva SankaruShaNa pra-

      sidDhanAmaka VAsudEvana-

      vadyarUpachatuShTayagaLaritavane panDitanu||6||

       

SUMMARY: In his form as Aniruddha, Sri Hari manifests in education and therefore he is known as VidhA; he exists in the mind and wisdom of all beings in the form of Pradyumna and hence he is called Wisdom; he enables beings to achieve (Siddhi) by being in them in the form of Sankarshana and so, he is named Siddhi; Vasudeva, another form of Sri Hari, is in-charge of fame, popularity and therefore he is called Prasiddhi; Whoever is aware of these four blemish-less forms of Hari is known as scholar or Pandit.

In this context, education means knowledge of Scriptures, Shastra and unbiased philosophy. Wisdom relates to the knowledge or realisation of the ultimate reality that Lord Hari is the supreme God. Siddhi in this context does not relate to worldly achievements such as high education, science, power, status, affluence and so on. Siddhi is again the realisation of the ultimate truth. Popularity also relates to fame earned through thorough and true knowledge of Scriptures that establish the supremacy of Lord Hari.

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