SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 49 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 49ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (56)

 SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 49 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 49ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (56)

ಪ್ರಾಜ್ಞೋ ರಾಜ್ಞಾಂ ತ್ರಿದಿವಪದವೀಂ ಕೌರವಂ ಕ್ಷೇತ್ರಮಾಪ್ತಃ

ಸಸ್ಮಾರಾಥ ಸ್ವವಿಹೃತಿಪತದ್ಧಸ್ತಿಯುದ್ಧೋತ್ಸವಾನಾಮ್|

ಸತ್ಯಾತ್ಮಾದ್ಯೈರಿಹ ಪರಿವೃತೋ ಭಾವಿಮಾರೀಚದೃಗ್ಭಿರ್ವಿಸ್ಮೇರೈಃ

ಸ್ವೈರ್ನಿಜನೃಪತನೂಹೇತಿದೃಷ್ಟ್ಯಾsತಿತುಷ್ಟೈಃ||49||

PrAjnO rAjnAm tridivapadaveem kauravam kShEtramAptaha

sasmArATha swavihrutipatadDhastiyudDhOtsavAnAm|

SatyAtmAdyairiha parivrutO BhAvimAreechadrugBhirvismEraihi

swairnijanrupatanUhEtidruShTyA(s)tituShTaihi||49||

प्राग्नॊ राग्नां त्रिदिवपदवीं कौरवं क्षॆत्रमाप्तः सस्माराथ स्वविहृतिपतद्धस्तियुद्धॊत्सवानाम्।

सतुआत्माद्यैरिह परिवृतॊ भाविमारीचदृग्भिर्विस्मॆरैः स्वैर्निजनृपतनूहॆतिदृष्ट्याsतितुष्टैः॥४९॥

SUMMARY: Later, Sri Madhwacharyaru went to Kurukshetra, which is popularly believed to be the path for heavens for kings. There, he was astonished to see prospective Mareecha and also the mace he (Sri Madhwaru) was carrying during his incarnation as Bheemasena. He was very much happy after seeing that mace and remembered, along with Satyatirtha and other disciples, the exciting moments of the war in which several tuskers were dying.

This happens to be one such occasion when Sri Madhwacharyaru remembered his previous incarnations as Hanumantha and Bheemasena. This stanza also provides evidence to the popular notion that Sri Madhwaru was one of the three incarnations of Lord Vayu.

It is mentioned in Bhavaprakashike that Sri Madhwaru saw a fake saint, who was caliming that he was doing deep penance. Sri Madhwaru introduced that fake saint to his disciples and told them that the fake saint would be born as Mareecha in the next epoch (Kalpa).

Tapaswivat sThitam DAmBham jnAtvA MAreechamaBhyaDhAt|

MaDhwaha pareekShayA chainam tE ViShNudwEShiNam viduhu||

तपस्विवत् स्थितं डाम्भं ग्नात्वा मारीचमभ्यधात्।

मध्वः परीक्षया चैनं तॆ विष्णुद्वॆषिणं विभुः॥

The disciples were thrilled by realizing the depth of knowledge of Sri Madhwaru about past, present and future (Trikala Jnana). Later, the disciples appealed to Sri Madhwaru to show the mace he had used during his Bheema incarnation. Sri Madhwaru showed a place to the disciples and asked them to dig there. Later, the disciples were bewildered to see a huge mace there.

Scholars are of the view that the mace shown by Sri Madhwaru to his disciples need not be likened to the mace Bheemasena had used during his fight against Duryodhana since the real mace of Bheemasena is unbreachable, unimaginable and inaccessible. The mace shown by Sri Madhwaru might have been one of the maces Bheemasena had used momentarily. The Mace Bheemasena used during his fight with Jarasandha was the one Jarasandha had provided him with.  

Another surprising fact revealed by Sri Madhwaru at that time has been mentioned in one of the versions of Bhavaprakashike (This has been mentioned in translation of Sri Sumadhwavijaya into Kannada by Dr. Sri Vyasanakere Prabhanjanacharyaru, page 375-376).

YauDhO(s)tra rAjA(s)hamiteeritO gurum

tavAyuDham kwEti jagAda satyavAk|

KhAtE(s)munOktE kutalE mahAgadAm

druShTwA(ss)ptavAcham shradaDhurgurum hi tE||

यौधॊsत्र राजाsहमितीरितॊ गुरुं तवायुधं क्वॆति जगाद सत्यवाक्।

खातॆsमुनॊक्तॆ कुतलॆ महागदां दृष्वाssप्रवाचं श्रदधुर्गुरुं हि तॆ॥

Sri Madhwacharyaru told Sri Satyatirtharu: “You were also a king then and had participated in the war”. Sri Madhwaru also showed to Sri Satyatirtharu a weapon the latter had used in the war.

YauDhO(s)tra rAjA twamiteeritO gurum

mamAyuDham kwEti jagAda satyavAk|

KhAtE(s)munOktE kutalE mahAgadAm

druShTwA(ss)ptavAcham shradaDhurgurum hi tE||

यौधॊsत्र राजा त्वमितीरितॊ गुरुं ममायुधं क्वॆति जगाद सत्यवाक्।

खातॆsमुनॊक्तॆ कुतलॆ महागदां दृष्ट्वाssप्तवाचं श्रदधुर्गुरुं हि तॆ॥

This stanza also amply proves that Sri Madhwaru had complete memory of his previous incarnations, the knowledge of the forms of people around him, affection towards his disciples and several other mysterious qualities. The excavation he did through his disciples is perhaps an unparalleled gift to the modern community. He was an accomplished scholar of all Shastras.  

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(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

(Sri #Jagannathadasa virachita)

SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

224.     ನೇತ್ರಗಳಲಿ ವಸಿಷ್ಠ ವಿಶ್ವಾ-

                ಮಿತ್ರ ಭಾರದ್ವಾಜ ಗೌತಮ

                ಅತ್ರಿ ಆ ಜಮದಗ್ನಿನಾಮಗಳಿಂದ ಕರೆಸುತಲಿ|

                ಪತ್ರತಾಪಕ ಶಕ್ರ ಸೂರ್ಯ ಧ-

                ರಿತ್ರಿ ಪರ್ಜನ್ಯಾದಿ ಸುರರು ಜ-

                ಗತ್ತ್ರಯೇಶನ ಭಜಿಪರನುದಿನ ಪರಮಭಕುತಿಯಲಿ||10||

            NEtragaLali VasiShTha VishwA-

            mitra BhAradwAja Gautama

            Atri aa jamadagninAmagaLinda karesutali|

            PatratApaka shakra sUrya Dha-

            ritri parjanyAdi suraru ja-

            gatrayEshana Bhajiparanudina paramaBhakutiyali||10||

SUMMARY: Patrapataka Sri Rudra, Indra, Sun (Surya), DharaNi, Parjanya and other deities worship Sri Hari, the Overlord of all Lokas, by staying in the eyes and getting called as Vasishtha, Vishwamitra, Bharadwaja, Gautama, Atri and Jamadagni Rishis.

The fact that Vasishtha and other sages are present in the eyes has been mentioned in Bruhadaranyakopanishat. However, Sri Madhwacharyaru, in his Bhashya (commentary) on Bruhadaranyakopanishat, has explained that those existing in the eyes are not the sages but Rudra and other deities in the names that are similar to the names of those sages. These details have been given in this stanza. It is mentioned in Brahadbhashya that awareness of this fact paves way for all luxuries and comforts in life.

It is said that the name of Kashyapa, which appears in Upanishat, should also be added to the list of sages cited in this context.

The details of deities whose names are similar to Vasishtha and others sages and the seven parts of the eyes where they manifest are as follows:

Name of the Rishi         Deity                Part of the eye

Gautama                      Rudra              Red line

VasiShTha                    Indra                Conjunctiva

Vishwamitra                 Sun                  Meobian glands (Kaneenika)

Jamadagni                    Agni(Fire)        Cornea

Bharadwaja                  Varuna             Tears

Kashyapa                     Earth(Dharani) Bottom lid

Atri                              Bharati             Top lid

The top lid protects the entire eye. Bharati Devi is presiding over the Top Lid. This shows that Bharati Devi is the protector of Shiva and other deities.

The word “Parjanyadi” in which the word “Aadi” is intrinsic, should be conceived as including Fire God and Bharati Devi.

“Patratapaka” – This word refers to one of the Yekadasha (eleven) Rudras. But, since only Rudra has been mentioned in the Bhashya, Manasasmruti and elsewhere, it should be conceived as Rudra, the consort of Parvati Devi.

It is mentioned in Aitareyopanishat and its commentary (Bhashya) that Vasishtha and other names are included among the various names of Sri Vishnu:

Na kEvalamruShyAdeenAm nAma Bhagavataha sarvE vEdA api tasyaiva nAmAni| Kimu cha VEdAha| SamudramEGhavrukShapatanaBhEreetADanAdisarvaGhOShA api tasyaiva nAmAni yaThAyOgyam yOjaneeyAni|Aitareyabhashya|

न कॆवलमृष्यादीनां नाम भागवतः सर्वॆ वॆदा अपि तस्यैव नामानि। किमु च वॆदाः। समुद्रमॆघ्वृक्षपतनभॆरिताडनादिसर्वघॊषा अपि तस्यैव नामानि यथायॊग्यं यॊजनीयानि।ऐतरॆयभाष्य।           

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SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Mahendra Parvat/ಮಹೇಂದ್ರ ಪರ್ವತ

ತರಣಿರಿವ ಹನೂಮಾನ್ ಪ್ರಾಪ ಲಂಕಾಂ ದಿದೃಕ್ಷುಃ ಧರಣಿ ತವ ತನೂಜಾಂ ನೈವ ಭೇತವ್ಯಮಂಬ|

ಇತಿ ಗದಿತುಮಿವಾಂತಃ ಪ್ರಾಪಿತೋ ಭಾತಿ ಭೂಮೇಃ ಪವನಸುತಜವೇನಾಮಂದಮಾಹೇಂದ್ರಶೈಲಃ||31||

TaraNiriva HanUmAn prApa LankAm didrukShuhu DharaNi tava tanUjAm naiva BhEtavyamamba|

Iti gaditumivAntaha prApitO BhAti BhUmEhe pavanasutajavEnAmandamAhEndrashailaha||31||

तरणिरिव हनूमान् प्राप लन्कां दिदृक्षुः धरणि तव तनूजां नैव भॆतव्यमम्ब।

इति गदितुमिवान्तः प्रापितॊ भाति भूमॆः पवनसुतजवॆनामन्दमाहॆन्द्रशैलः॥३१॥

SUMMARY: Oh Mother Earth (Bhudevi), Hanumantha, like a boat, has reached Lanka to see your daughter Seetha Devi and to make her cross the ocean of sorrow. The gigantic Mount Mahendra might have sunk into the Earth due to the pressure created by the force with which Hanumantha jumped in to the space, by telling the Mother Earth not to fear for her daughter, is shining.

Guessing that Mount Mahendra should be very close to Darbhashayana, Sri Vadirajaru has praised it in his own inimitable style.

According to sources, Mahendragiri is a hill in Tirunelveli District, South Tamila Nadu. It is a part of the southern range of Western Ghats and its elevation is said to be 1,645.2 m or 5,398 ft.

Whether this Mahendragiri is the one that finds mention in Ramayana and Mahabharata or is it the one that is situated in Odisha is something that needs to be concluded only after some research.

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SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 47 and 48 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 47 ಮತ್ತು 48ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKA 47 and 48 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 47 ಮತ್ತು 48ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

ಅಸಮೋತ್ತಮೋ ಮತೋsಸೌ ಶ್ರಿಯಃಪತಿರ್ವಿಶ್ವತೋ ವಿಭಿನ್ನಾತ್ಮಾ|

ಪರಮಾನ್ ಪ್ರಕಾಮಮರ್ಥಾನ್ ಪ್ರಕಾಶಯಾಮಾಸ ಸೇತ್ಯಾದೀನ್||47||

AsamOttamO matO(s)sau shriyayapatirvishwatO viBhinnAtmA|

ParamAn prakAmamarThAn prakAshayAmAsa sEtyAdeen||47||

असमॊत्तमॊ मतॊsसौ श्रियःपतिर्विश्वतॊ विभिन्नात्मा।

परमान् प्रकाममर्थान् प्रकाशयामास सॆत्यादीन्॥४७॥

SUMMARY: His (Sri Madhwacharya’s) spiritual discourses enlightened the truth that “Sri Hari, the husband of Goddess Lakshmi Devi and Sreedevi, has a form that is entirely different and distinct from any normal form or shape”, apart from various similar facts about Sri Hari.

ಸಮಾನಯಾ ಯಾsನssಮಾಸ ಮಾಯಯಾ ತತಯಾsಯಮಾ|

ನಯಾಸನಾ ನಾಸ ಯಾ ನ ಯಾತನಾsಲಲನಾsತಯಾ||48||

SamAnayA yA(s)na(ss)mAsa mAyayA tatayA(s)yamA|

NayAsanA nAsa y Ana yAtanA(s)lalanA(s)tayA||48||

समानया याsनssमास मायया ततयाsयमा।

नयासना नास या न यातनाsललनाsतया॥४८॥

SUMMARY:  The Spiritual discourses of Sri Madhwacharyaru were bound by the eight organs of presentation such as subject, narration, inference (argument), examples, views of the opposition, philosophy and the utility; in his discourses, Sri Madhwacharyaru rejected the paradoxic, ambiguous interpretation of various spiritual texts that had spread around the various sects; the misinterpretation of texts were filled with mysticism and could not be easily rejected; the discourses of Sri Madhwacharyaru were incomparable and he showed that the hitherto established, erroneous, misleading and highly confusing interpretations or arguments were detrimental to human peace and ended up on causing more pain to the followers.

The ecstatic mysticism often focuses on philosophical expressions like “IndrO MAyABhihi”, “MayAmAtramidam dwaitam” etc. mentioned in Shrutis and they are derogatory. Sri Madhwacharyaru elicited and invoked several spiritual debates and critically proved that the prevailent twenty-one religious faiths were fallacious, pejorative and deprecating. He showed the new path for devotion, surrender and submission of the soul to Lord Vishnu.       

The AshTAnga (eight paths or organs) of argument presentation have been given in Bhava Prakashika:

“ViShayastadvichArashcha hEtUdAhrutisamshayAya|

PakShau prayOjanam chaivam nayO(s)ShTAngaha prakeertitaha||

“ಪರಮಾನ್ ವಿಷಯಸ್ತದ್ವಿಚಾರಶ್ಚ ಹೇತೂದಾಹೃತಿಸಂಶಯಾಃ|

ಪಕ್ಷೌ ಪ್ರಯೋಜನಂ ಚೈವ ನಯೋsಷ್ಟಾಂಗಃ ಪ್ರಕೀರ್ತಿತಃ||”

“परमान् विषयस्तद्विचारश्च हॆतूदाहृतिसंशयाः।

पक्षौ प्रयॊजनं चैव नयॊsष्टान्गः प्रकीर्तितः॥  

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(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

 (Sri #Jagannathadasa virachita)

SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

221.      ದ್ವಿದಳಪದ್ಮವು ಶೋಭಿಪುದು ಕಂ-

                ಠದಲಿ ಮುಖ್ಯಪ್ರಾಣ ತನ್ನಯ

                ಸುದತಿಯಿಂದೊಡಗೂಡಿ ಹಂಸೋಪಾಸನೆಯ ಮಾಳ್ಪ|

                ಉದಕ ಅನ್ನಾದಿಗಳಿಗವಕಾ-

                ಶದನು ತಾನಾಗಿರ್ದುದಾನಾ-

                ಭಿಧನು ಶಬ್ದವ ನುಡಿದು ನುಡಿಸುವ ಸರ್ವಜೀವರೊಳು||7||

            DwidaLapadmavu shOBhipudu kan-

            Thadali muKhyaprANa tannaya

            sudatiyindoDagUDi hamsOpAsaneya mALpa|

            Udaka annAdigaLigavakA-

            Shadanu tAnAgirdudAnA-

            BhiDhanu shabdava nuDidu suDisuva sarvajeevaroLu||7||

SUMMARY: A two-petal Lotus adorns his neck. There, Lord Mukhyaprana, along with his consort Sri Bharati Devi, worships the Lord in the name of Hamsa (Swan). As the provider of rice (food) and water, he exists there as UdAna, spells every word and makes the being deliver those words.

222.      ನಾಸಿಕದಿ ನಾಸತ್ಯದಸ್ರರು

                ಶ್ವಾಸಮಾನಿ ಪ್ರಾಣ ಭಾರತಿ

                ಹಂಸ ಧನ್ವಂತ್ರಿಗಳು ಅಲ್ಲಲ್ಲಿಪ್ಪರವರೊಳಗೆ|

                ಭೇಶಭಾಸ್ಕರರಕ್ಷಿಯುಗಳಕ-

                ಧೀಶರೆನಿಪರು ಅವರೊಳಗೆ ಲ-

                ಕ್ಷ್ಮೀಶ ದಧಿವಾಮನರು ನೀಯಾಮಿಸುತ ಇರುತಿಹರು||8||      

            NAsikadi nAsatyadasraru

            shwAsamAni prANa BhArati

            Hamsa DhanwantrigaLu allallipparavaroLage|

            BhEshaBhAskararakShiyugaLaka-

            Dheeshareniparu avaroLage La-

            kShmeesha daDhivAmanaru neeyAmisuta irutiharu||8||

SUMMARY: In the nose, twin deities named Ashwini exists; in them Lord MuKhyaprANa, who monitors the breath, and his consort Bharati Devi exist; in them, the two forms of Lord called Hamsa and Dhanvantari exist. Moon and Sun are the presiding deities of the eyes. In them, the Lord exists as Lakshmeesha and Dadhivamana and governs the eyes.

223.      ಸ್ತಂಭರೂಪದಲಿಪ್ಪ ದಕ್ಷಿಣ

                ಅಂಬಕದಿ ಪ್ರದ್ಯುಮ್ನ ಗುಣರೂ-

                ಪಾಂಭ್ರಣಿಯು ತಾನಾಗಿ ಇಪ್ಪಳು ವತ್ಸರೂಪದಲಿ|

                ಪೊಂಬಸುರಪದ ಯೋಗ್ಯ ಪವನ ತ್ರಿ-

                ಯಂಬಕಾದಿ ಸಮಸ್ತದಿವಿಜ ಕ-

                ದಂಬಸೇವಿತನಾಗಿ ಸರ್ವಪದಾರ್ಥಗಳ ತೋರ್ಪ||9||

            StamBharUpadalippa dakShiNa

            Ambakadi Pradyumna guNarU-

            pAmBhraNiyu tAnAgi yippaLu vatsarUpadali|

            Pombasurapada yOgya pavana tri-

            yambakAdi samastadivija ka-

            dambasEvitanAgi sarvapadArThagaLa tOrpa||9||

SUMMARY: Pradyumna exists in the right eye in the form of a column. Goddess Mahalakshmi exists there in the form of a rope under the name of Ambhrani; Lord Vayu, who will be Lord Brahma in the next Kalpa, in the form of a calf, exists there, getting served by Lord Shiva and the community of other deities, empowering the eyes to see all the objects.

All these aspects have been elaborated in BrahadBhAShya:

VAyurgOvatsarUpENa sarvaprANiShu samsThitaha|

SUkShmadEhO gruham tasya vitAnam sThUla uchyatE|

Annam dAmAtmakam tasya sThUNA tu BhagavAn Harihi|

DhyAyatyEvam hi yO VAyum shrOtrAdeen manasA saha|

BudDhim cha saptashatrUn sa viShayEShwaBhiDhAvataha|

AsurAn sannirudDhaiva vEtti NArAyaNam param|

DakShiNAkShisThitam VAyum saptadEvA upAsatE|

AkSheeNajnAnamanasaha sadAshivapurahssarAha|

UpAsyamAnam tairdEvairmOkShArTham VAyumeeshwaram|

SThUNayA ViShNunA sArDhamyO vidyAt sO(s)nnamashnutE||Brahadbhashya||

ವಾಯುರ್ಗೋವತ್ಸರೂಪೇಣ ಸರ್ವಪ್ರಾಣಿಷು ಸಂಸ್ಥಿತಃ|

ಸೂಕ್ಷ್ಮದೇಹೋ ಗೃಹಂ ತಸ್ಯ ವಿತಾನಂ ಸ್ಥೂಲ ಉಚ್ಯತೇ|

ಅನ್ನಂ ದಾಮಾತ್ಮಕಂ ತಸ್ಯ ಸ್ಥೂಣಾ ತು ಭಗವಾನ್ ಹರಿಃ|

ಧ್ಯಾಯತ್ಯೇವಂ ಹಿ ಯೋ ವಾಯುಂ ಶ್ರೋತ್ರಾದೀನ್ ಮನಸಾ ಸಹ|

ಬುದ್ಧಿಂ ಚ ಸಪ್ತಶತ್ರೂನ್ ಸ ವಿಷಯೇಷ್ವಭಿಧಾವತಃ|

ಅಸುರಾನ್ ಸನ್ನಿರುದ್ಧೈವ ವೇತ್ತಿ ನಾರಾಯಣಂ ಪರಮ್|

ದಕ್ಷಿಣಾಕ್ಷಿಸ್ಥಿತಂ ವಾಯುಂ ಸಪ್ತದೇವಾ ಉಪಾಸತೇ|

ಅಕ್ಷೀಣಜ್ಞಾನಮನಸಃ ಸದಾಶಿವಪುರಃಸರಾಃ|

ಉಪಾಸ್ಯಮಾನಂ ತೈರ್ದೇವೈರ್ಮೋಕ್ಷಾರ್ಥಂ ವಾಯುಮೀಶ್ವರಮ್|

ಸ್ಠೂಣಯಾ ವಿಷ್ಣುನಾ ಸಾರ್ಧಂ ಯೋ ವಿದ್ಯಾತ್ ಸೋsನ್ನಮಶ್ನುತೇ||

वायुर्गॊवत्सरूपॆण सर्वप्राणिषु सम्स्थितः।

सूक्ष्मदॆहॊ गृहं तस्य वितानं स्थूल उच्यतॆ।

अन्नं दामात्मकं तस्य स्थूणा तु भगवान् हरिः।

ध्यायत्यॆवं हि यॊ वायुं श्रॊत्रादीन् मनसा सह।

बुद्धिं च सप्तशत्रून् स विषयॆड्ष्वभिधावतः।

असुरान् सन्निरुद्धैव वॆत्ति नारायणं परम्।

दक्षिणास्थितं वायुं सप्तदॆवा उपासतॆ।

अक्ष्णज्ञानमनसः सदाशिवपुरःसराः।

उपास्यमानं तैर्दॆवैर्मॊक्षार्थं वायुमीश्वरम्।बृहद्भाष्यं॥

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