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

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

Comforts and luxury of life are like offering worship to Sri Hari/

ಸಕಲ ಭೋಗ, ಐಶ್ವರ್ಯಗಳೂ ಶ್ರೀ ಹರಿಗೆ ಪೂಜೆಯೆಂದು ಅನುಸಂಧಾನ ಮಾಡಬೇಕು

133.     ಆಪಣಾಲಯಗತ ಪದಾರ್ಥವು

          ಸ್ತ್ರೀಪುರುಷಗಳಿಂದ್ರಿಯಗಳಲಿ

          ದೀಪಪಾವಕರೊಳಗಿಡುವ ತೈಲಾದಿ ದ್ರವ್ಯಗಳ|

          ಆ ಪರಮಗವದಾನವೆಂದು ಪ-

          ದೇ ಪದೇ ಮರೆಯದಲೆ ಸ್ಮರಿಸುತ

          ಭೂಪನಂದದಿ ಸಂಚರಿಸು ನಿರ್ಭಯದಿ ಸರ್ವತ್ರ||27||

            AapanAlayagata padArThavu

            streepuruShagaLindriyagalali

            deepapAvakaroLagiDuva tailAdi dravyagaLa|

            Aa paramagavadAnavendu pa-

            dE padE mareyadale smarisuta

            BhUmanandadi sancharisu nirBhayadi sarvatra||27||

SUMMARY:  Roam about like a king by offering everything, all the material inside the house and out there in the market or shop, male and female organs, the fire, the oil and other materials as offers of worship and submission, offerings in sacrifices and meditate incessantly, without forgetting him even for a moment.

In this stanza, Sri Jagannatha Dasaru strongly recommends “absolute surrender and submission” of everything human beings possess, use and reuse to the Almighty. It is pure devotion of highest order.

Thinking Brahmanda as the Mantap and so on/ಬ್ರಹ್ಮಾಂಡವೇ ಮಂಟಪ ಮುಂತಾದ ಚಿಂತನಕ್ರಮ

134.     ವಾರಿಜಭವಾಂಡವೆ ಸುಮಂಟಪ

          ಮೇರುಗಿರಿ ಸಿಂಹಾಸನವು ಭಾ_

          ಗೀರಥಿಯೆ ಮಜ್ಜನವು ದಿಗ್ವಸ್ತ್ರಗಳು ನುಡಿ ಮಂತ್ರ|

          ಭೂರುಹಜ ಫಲ ಪುಷ್ಪಗಂಧ ಸ-

          ಮೀರ ಶಶಿರವಿ ದೀಪ ಭೂಷಣ

          ತಾರಕೆಗಳೆಂದರ್ಪಿಸಲು ಕೈಕೊಂಡು ಮನ್ನಿಸುವ||28||

            VArijaBhavAnDave sumanTapa

            mErugiri sihmAsanavu BhA-

            geeraThiye majjanavu digwastragaLu nuDi mantra|

            BhUruhaja Phala puShpaganDha sa-

            meera shashiravi deepa BhUShaNa

            tArakegaLendarpisalu kaikonDu mannisuva||28||

SUMMARY: Let the entire Brahmanda (universe or the galaxy) be the good Mantap; Mount Meru be the throne; Ganga River be the anointment; directions are the clothes or the attire; words of mouth are the chants; flowers and fruits that trees and plants bear are the offerings to the Lord; Air is the sandal paste; sun and moon are the lights and the stars be the decorative; if one offers everything with this implication and conviction, Almighty accepts them and blesses the devotees.

This is one of the methods of exhaustive and cosmic worship.  

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SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ” Sri Badari Kshetra - 2/ಶ್ರೀ ಬದರೀ ಕ್ಷೇತ್ರ - 2

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Sri Badari Kshetra - 2/ಶ್ರೀ ಬದರೀ ಕ್ಷೇತ್ರ - 2

Description of Sri Badarinarayana/ಶ್ರೀ ಬದರೀನಾರಾಯಣನ ವರ್ಣನೆ

ಧರ್ಮಾದ್ಯೋಜನಿ ಧರ್ಮ ಏವ ಸ ರತಿಂ ದದ್ಯಾತ್ ಸ್ವಯೋಗಶ್ರಿಯಂ

ಯೋಗಾಭ್ಯಾಸರತಃ ಸ್ಮರಾದಿವಿಜಯಂ ಕಂದರ್ಪದರ್ಪಾಪಹಃ|

ಉತ್ತುಂಗಾದ್ರಿಗತಃ ಸದೋಚ್ಚಪದವೀಂ ಯೋಷಿತ್ಕದಂಬೇಷು ನಃ

ಪುತ್ರೀವನ್ಮತಿಮುರ್ವಶೀಜನಯಿತಾ ನಾರಾಯಣಃ ಸದ್ಗುಣಾನ್||42||

DharmAdyOjani Dharma yEva sa ratim dadyAt swayOshriyam

yOgABhyAsarataha smarAdivijayam kandarpadarpApahaha|

UttungAdrigataha sadOchchapadaveem yOShitkadambEShu naha

putreevanmatimurvasheejanayitA NArAyaNaha sadguNAn||42||

धर्माद्यॊजनि धर्मः ऎव स रतिं दद्यात् स्वयॊश्रियं यॊगाभ्यासरतः स्मरादिविजयं कन्दर्पदर्पापहः।

उत्तुन्गाद्रिगतः सदॊच्चपदवीं यॊषित्कदम्बॆषु नः पुत्रीवन्मतिमुर्वशीजनयिता नारायणः सद्गुणान्॥४२॥

SUMMARY:  May DharmaprajEShwara, from whom Sri Narayana has originated, give us spirituous mind; may that Sri Narayana, who is engaged in meditation and penance and is performing Yoga, bestow upon us the quality or the wealth of doing continuous penance or meditation; may this Lord, who crinkled the pride of Manmatha, empower us to win over the six enemies of Lust (Kama), Anger (Krodha), Arrogance or ego or pride (Mada), Jealousy (Matsara), Greed (Lobha) and Attachment or fascination (Moha); may the Lord, who resides at a great height, grant us a higher plane of Moksha or salvation; may he, who is the originator (creator) of Urvashi, instill our minds with a feeling to treat all women as our foster daughters; and may Lord Narayana, who is the embodiment of all virtues and attributes, provide us with similar knowledge and joy and other traits.

In this stanza, Sri Vadirajaru is requesting the Lord to provide the mankind with all good qualities, desire to do meditation, perform penance and to enjoy spiritual life

Earlier, when Narayana, son of Dharmaja, was doing penance, Indra tried to spoil the penance by sending a few female Apsaras, along with Manmatha, the Lord of Romance or Love. At that time, Indra was not aware of the purpose for which Narayana was doing penance. That is why, he tried to disturb the penance of Narayana. However, Sri Narayana created several women, who were more beautiful and charming than the Apsaras. Unaware of what happened to other women, Indra came to check whether the women sent by him had succeeded in dislodging the penance of Sri Narayana. To make Indra realize his folly, Sri Narayana created from his beautiful “Ooru”, the thighs, a charming beauty called Urvashi, where Uru means thigh. Urvashi was so beautiful that the Apsaras sent by Indra were ashamed of their acclaimed beauty.

Sri Vadirajaru is asking Narayana to relieve him from lust and other negative qualities because Sri Narayana is the creator of this universe. Sri Vadirajaru is appealing to Sri Narayana to make his (Vadiraja’s mind and symbolically, human mind) mind think that even most beautiful and charming women like Apsaras were his daughters. From individual, Sri Vadirajaru has sought the evolvement of universality.          

ಅಮರೀ ಹಸ್ತದ್ವಂದ್ವಗಚಕ್ರಶಂಖರುಚಿರಂ ವೃತ್ತೋರುಮಧ್ಯಸ್ಫುರತ್

ರಕ್ತೋತ್ತಾನಕರಾರವಿಂದಯುಗಲಂ ಪದ್ಮಾಸನಸ್ಥಂ ಪ್ರಭುಮ್|

ವಿಷ್ವಜ್ಞ್ ನಾರದಮುಖ್ಯಯೋಗಿನಿಕರೈಃಸಂಸೇವ್ಯಮಾನಂ ಸುಧಾ-

ವೀಕ್ಷಾಕ್ಷಾಲಿತಭಕ್ತಕಿಲ್ಬಿಷವಿಷಂ ನಾರಾಯಣಂ ಚಿಂತಯೇ||43||

Amaree hastadwandwagachakrashanKharuchiram vruttOrumaDhyasPhurat

raktOttAnakarAravindayugalam padmAsanasTham praBhum|

ViShwang NAradamuKhyayOginikaraihi samsEvyamAnam suDhA-

veekShAkShAlitaBhaktakilbiShaviSham NArAyaNam chintayE||43||

अमरी हस्तद्वन्द्वगचक्रशंखरुचिरं वृत्तॊतुमध्यस्फुरत् रक्तॊत्तानकरारविन्दयुगलं पद्मासनस्थं प्रभुम्।

विष्वझ्ञ् नारदमुख्ययॊगिनिकरैः संसॆव्यमानं सुधावीक्षाक्षालितभक्तकिल्बिषविषं नारायणं चिंतयॆ॥४॥

SUMMARY: “I meditate the name of Sri Badareenarayana, who is holding the Holy Disc in his top right hand, the Sacred Conch in the top left hand; who is in the posture of Padmasana with his upward-facing feet sparkling with divine radiation between the charming, round shaped and red thighs. He is the Omnipotent and is surrounded by groups of deities, Narada and other Yogis. He possess that venom which is made up of the silt of sins he has cleansed whenever the devotees appeal to him to do so. I meditate Sri Badareenarayana.”

In this stanza, Sri Vadirajaru has elaborately described the idol of Sri Badareenarayana, who is surrounded byNarada, Garuda, Uddhava, Kubera, Ganesha, Lakshmi, NaranArAyaNa, Sreedevi and BhUdEvi.     

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SRI #RAGHAVENDRA SWAMY’S SRI #RAMACHARITRYA #MANJARI (ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)

SRI #RAGHAVENDRA SWAMY’S

SRI #RAMACHARITRYA #MANJARI

(ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)  

ಕ್ರವ್ಯಾದಾನ್ ಘ್ನನ್ನಸಂಖ್ಯಾನಪಿ ದಶವದನಂ ಬ್ರಹ್ಮಪೂರ್ವೈಃ ಸುರೇಶೈಃ

ಪುಷ್ಪೈರಾಕೀರ್ಯಮಾಣೋ ಹುತವಹವಿಮಲಾಮಾಪ್ಯ ಸೀತಾಂ ವಿಧಾಯ|

ರಕ್ಷೋನಾಥಂ ಸ್ವಭಕ್ತಂ ಸ್ವಪುರಮಥ ಗತಃ ಪುಷ್ಪಕಸ್ಥಃ ಸಮಸ್ತೈಃ

ಸಾಮ್ರಾಜ್ಯೇ ಚಾಭಿಷಿಕ್ತೋ ನಿಜಜನಮಖಿಲಂ ಮಾನಯನ್ಮೇ ಗತಿಃ ಸ್ಯಾತ್||9||

KravyAdAn GhnannasanKhyAnapi dashavadanam BrahmapUrvaihi surEshaihi

puShpairAkeeryamANO hutavahavimalAmApya SeethAm viDhAya|

RakShOnATham swaBhaktam swapuramaTha gataha puShpakasThaha samastaihi

sAmrAjyE chABhiShiktO nijajanamaKhilam mAnayanmE gatihi syAt||9||

क्रव्यादान् घ्नन्नसन्ख्यानपि दशवदनं ब्रह्मपूर्वैः सुरॆशैः

पुष्पैराकीर्यमाणॊ हुतवहविमलामाप्य सीतां विधाय।

रक्षॊनाथं स्वभक्तं स्वपुरमथ गतः पुष्पकस्थः समस्तैः

साम्राज्यॆ चाभिषिक्तॊ निजजनमखिलं मानयन्मॆ गतिः स्यात्॥९॥

Prose form: AsanKhyAn kravyAdAn Ghnan, dashavadanamapi Ghnan, brahmapUrvaihi surEshaihi puShpaihi aakeeryamANaha, hutavahavimalAm SeethAm Aapya, swaBhaktam rakShOnATham viDhAya aTha namastaihi (saha) puShpakasThaha swapuram gataha sAmrAjyE aBhiShiktashcha, aKhilam nijajanam mAnayan, mE gatihi syAt|

अन्वयार्थः: असन्ख्यान् क्रव्यादान् घ्नन्, दशवदनमपि घ्नन्, ब्रह्मपूर्वैः सुरॆशैः पुष्पैः आकीर्यमाणः हुतवहविमलां सीतां आप्य, स्वभक्तं रक्षॊनाथं विधाय अथ नमस्तैः (सह) पुष्पकस्थः स्वपुरं गतः साम्राज्यॆ अभिषिक्तश्च निजजनं मानयन्, मॆ गतिः स्यात्।

SUMMARY: May the most venerable emperor Srirama, who killed innumerable carnivorous demons as well as ten-headed Dashavadana Ravana, who was anointed with holy waters, leaves and flowers, worshipped by gods, goddesses and deities, who got back the wife, Seetha Devi, after she displayed her chastity and sanctity by entering the flames of fire, live, installed his intimate devotee Vibheeshana on the throne of Lanka and made him the king of demons’ kingdom, sat in the Pushpak plane, returned to his hometown, sat on the throne of emperor, got coronation performed by devotees and inhabitants of Ayodhya, and honoured his nearest and dearest, grant fulfillment of my desires.

In this one stanza, Sri Raghavendraru has deftly narrated the entire story encompassing the killing of Dashakantha or Ravana, entry of Seetha Devi into burning fire to symbolically exhibit her chastity and sanctity, coronation of Vibheeshana as King of Lanka, return of Srirama to Ayodyha and his coronation as the emperor of Ayodhya. These aspects can be slightly elaborated as:

AnEna “RAmaha IndrajidDhananAntaram RAvaNaprEShitam tanmUlabalam sarvam hatwA, RAvaNavaDhEna santuShTaihi BrahmAdiBhihi puShpairaBhiShichyamAnaha, AshOkamUlE sThitAm SeethApratikrutimAhUya, tasyAha pAtivratyaDharmasThApanAya ajnau prakShipya, tAm pratikrutim nAshayitwA, tadA kailAsAdAgatAm ajninA samarpitAm SeethAmApya, viBheeShaNam LankADhipatim krutwA, sarvaihi, saha PuShpakasThaha AyODhyAm prApya, vasiShTAdiBhihi sarvaihi sAmrAjyE abhiShiktaha sarvajanAn Aanandayan, SeethayA sAkam suKhEna sThitavAn” iti kaThA sUchitA|

विशॆषार्थः: अनॆन “रामः इन्द्रजिद्धननान्र्तरं रावणप्रॆषितं तन्मूलबलं सर्वं हत्वा, रावणं च हत्वा, रावणवधॆन सन्तुष्टैः ब्रह्मादिभिः पुष्पैरभिषिच्यमानः, अशॊकमूलॆ स्ठितां सीताप्रतिकृतिमाहूय, तस्याः पातिव्रत्यधर्मस्थापनाय अग्नौ प्रक्षिप्य, तां प्रतिकृतिं नाशयित्वा , तदा कैलासादागताम् अग्निना समर्पितां सीतामाप्य, विभीषणं लन्काधिपतिं कृत्वा, सर्वैः, सः पुष्पकस्थः अयॊध्यां प्राप्य, वसिष्ठादिभी सर्वैःसाम्राज्यॆ अभिषिक्तःसर्वजनान् आनन्दयन्, सीतया साकं सुखॆन स्थितवान्” इति कथा सूचिता॥

Gist: After getting Indrajitu killed by Lakshmana, Srirama destroyed the Secret Army which was prompted by Ravana to enter the battlefield, and even killed Ravana. He was worshipped with flowers by Brahma and other gods, who were fully satisfied by the killing of Ravana by him (Rama). Later, he reached the grand Ashoka Vana, where a replica of Seetha Devi was sitting in a corner; to show it to the humanity as to what chastity means and how it reflects, got the arrangements made to establish the loyalty cult of every woman towards her husband, made Seetha enter the burning flames of fire so that the replica of Seetha, which was there with Ravana, was destroyed and the real Seetha Devi, who was, till then, under the total care of Fire God. He organized the coronation of Vibheeshana on the throne of Lanka; sat in Pushpak plane and reached Ayodhya, where he was worshipped by Vasishtha and other great people; he ascended the throne of Ayodhya and spent the rest of his life along with Seetha with happiness.

Every aspect of this part of Ramayana will be further elaborated in the next episodes.       

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SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 1 to 4 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 01, 02, 03 ಮತ್ತು 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 1 to 4 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 01, 02, 03 ಮತ್ತು 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Sri Madhwaru returns from Narayanashram to Vyasashram/

ಶ್ರೀ ಮಧ್ವರು ಶ್ರೀ ನಾರಾಯಣಾಶ್ರಮದಿಂದ ಶ್ರೀ ವ್ಯಾಸಾಶ್ರಮಕ್ಕೆ ಬಂದುದು

ಚೋದಯಂತಮಥ ಗಂತುಮಾದರಾತ್ ತತ್ರ ಧರ್ಮಜಮಜಂ ಪ್ರಣಮ್ಯ ಸಃ|

ಸೌಖ್ಯತೀರ್ಥಕವಿಲೋಕನಾಯಕೋ ವೇದನಾಯಕಪುರಃಸರೋ ಯಯೌ||1||

ChOdayantamaTha gantumAdarAt tatra Dharmajamajam praNamya saha|

SauKhyateerThakavilOkanAyakO vEdanAyakapurahasarO yayau||1||

चॊदयन्तमथ गन्तुमादरात् तत्र धर्मजमजं प्रणम्य सः।

सौख्यतीर्थकविलॊकनायकॊ वॆदनायकपुरःसरॊ ययौ॥१॥

SUMMARY: Later, epitome of spiritual knowledge Sri Anandateertharu saluted Sri Narayana, who had suggested that he (Madhwaru) returned to his place, by prostrating before him, and returned under the leadership of the Lord of Vedas, Sri Vedavyasaru.

The return of Sri Madhwaru from Sri Narayanashram to Sri Vyasashram symbolically mandates that even after attaining the Aparoksha Jnana or Mystic Knowledge, one should continue to pursue spiritual exploration.

Rare discourse at Vyasashrama, once again/

ಶ್ರೀ ವ್ಯಾಸಾಶ್ರಮದಲ್ಲಿ ಪುನಃ ಅಪೂರ್ವಶ್ರವಣ

ಆಶ್ರಮಾಂತರಮವಾಪ್ಯ ಕೃಷ್ಣತಃ ಶ್ರಾವ್ಯಮೇಷ ಸಕಲಂ ಚ ಶುಶ್ರುವಾನ್|

ಚಿತ್ತವೃತ್ತಿಮನುವೃತ್ತಿಮಾನ್ ಗುರೋಃ ಸಾಧ್ವವೇತ್ಯ ಗಮನೋನ್ಮುಖೋsಭವತ್||2||

AashramAntaramavApya kriShNataha shrAvyamESha sakalam cha shushruvAn|

ChittavruttimanuvruttimAn gurOho sADhwavEtya gamanOnmuKhO(s)Bhavat||2||

आश्रमांतरमवाप्य कृष्णतः श्राव्यमॆष सकलं च शुश्रुवान्।

चित्तवृत्तिमनुवृत्तिमान् गुरॊः साध्ववॆत्य गमनॊन्मुखॊsभवत्॥२॥

SUMMARY: Sri Madhwaru, an ardent follower of his Guru or the Master, reached Sri Vyasashrama and heard from his Master whatever he wanted to, understood in detail what Sri Vedavyasaru intended and prepared to return to his abode.

From Vyasashram to Vishala Badari/ವ್ಯಾಸಾಶ್ರಮದಿಂದ ವಿಶಾಲ ಬದರಿಗೆ

ಮಂದಹಾಸಮೃದುಸುಂದರಾನನಂ ವಂದನೀಯಮಭಿವಂದ್ಯ ಸತ್ಪತಿಮ್|

ಪ್ರಾಜ್ಞಮೌಲಿಮಣಿರಭ್ಯನುಜ್ಞಯಾ ತಸ್ಯ ತಾವದಗಮನ್ಮಹಾಮತಿಃ||೩||

MandahAsasamrudusundarAnanam vandaneeyamaBhivandya satpatim|

PrAjnamaulimaNiraBhyanujnayA tasya tAvadagamanmahAmatihi||3||  

मन्दहासमृदुसुन्दराननं वन्दनीयमभिवन्ध्य सत्पतिम्।

प्राज्ञ्नमौलिमणिरभ्यनुज्ञ्नया तस्य तावदगमन्महामतिः॥३॥

SUMMARY: Archetype Sri Purnaprajna saluted smiling, pleasant, soft, charming, highly venerable head of righteous and spirituous Sri Vedavyasaru, took his permission and began his return journey.

Elucidation of Sri Vyasaru in the mind of Sri Madhwaru/

ಶ್ರೀ ಮಧ್ವಮಾನಸದಲ್ಲಿ ಶ್ರೀ ವ್ಯಾಸರ ಚಿಂತನೆ

ತಸ್ಯ ವಲ್ಲಭತಮಾssಸ ವಾಸಭೂರ್ಮಾನಸಾತ್ ಪೃಥುಲಮಾನಸಸ್ಯ ನೋ|

ನಾತ್ಯಜತ್ ಕ್ಷಣಮಪಿ ಹ್ಯಸಾವಿದಂ ನೈಷ ನಾಥವಿರಹೀ ತತೋsಭವತ್||4||

Tasya vallaBhatamA(ss)sa vAsaBhUrmAnasAt pruThulamAnasasya nO|

NAtyajat kShaNamapi hyasAvidam naiSha nAThavirahee tatO(s)Bhavat||4||

तस्य वल्लभतमाssस वासभूर्मानसात् पृथुलमानसस्य नॊ।

नात्यजत् क्ष्णमपि ह्यसाविदं नैष नाथविरही ततॊsभवत्॥४॥

SUMMARY: There is no citadel that is more beloved for Sri Vedavyasaru than the mind of Sri Madhwaru. Sri Madhwaru too cannot stay away from Sri Vedavyasaru even for a moment. Therefore, nostalgia of separation from his Master never touched the heart of Sri Madhwaru.

Physical separation from Sri Vedavyasaru was inevitable and mandatory for Sri Ananda Tirtharu for a greater cause. However, psychologically, there was no question of separation, desertion or nostalgia for Sri Madhwaru. Sri Vedavyasaru was always living in the heart of Sri Madhwaru and their physical meet was more a symbolic necessity. Only Sri Madhwaru understands what Lord Sri Vedavyasaru thinks or acts. That is why their bond is beyond description and eternal.    

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

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

In the ocean of family life, Sri Hari is the Traveller/ಸಂಸಾರ ಸಾಗರದಲ್ಲಿ ಶ್ರೀ ಹರಿಯೇ ವಿಹಾರಿ

132.      ಭವವೆನಿಪ ವನಧಿಯೊಳು ಕರ್ಮ-

            ಪ್ರವಹದೊಳು ಸಂಚರಿಸುತಿಹ ದೇ-

            ಹವೆ ಸುನಾವೆಯ ಮಾಡಿ ತನ್ನವರಿಂದ ಒಡಗೂಡಿ|

            ದಿವಸದಿವಸಗಳಲ್ಲಿ ಲಕ್ಷ್ಮೀ-

            ಧವನು ಕ್ರೀಡಿಪನೆಂದು ಚಿಂತಿಸೆ

            ಪವನನಯ್ಯ ಭವಾಬ್ಧಿ ದಾಟಿಸಿ ಪರಮಸುಖವೀವ||26||

            Bhavavenipa vanaDhiyoLu karma-

            pravahadoLu sancharisutiha dE-

            have sunAveya mADi tannavarinda voDagUDi|

            divasadivasagaLalli LakShmee-

            Dhavanu kreeDipanendu chintise

            Pavananayya BhavAbDhi dATisi paramasuKhveeva||26||

SUMMARY: In the ocean of family life, if one were to think that Sri Hari, the husband of Sri Lakshmi and father of Lord Vayu, along with his crew, makes the human body as a cruiser to sail through the sea waters and makes it (body) cross the ocean. He does it as if it is a fun or a game. Further, after taking the body to the other side of the ocean of life, Sri Hari would also provide it with supreme bliss and comfort.

Sri Vishnu Rahasya (Secret of Sri Vishnu) clearly states that human body is the highest honor for a soul that must have travelled through several forms and lives in the past. Human body is a great achievement of the inner soul.

DurlaBhO mAnuShO dEhaha samsArE BhramatAm nruNAm|

JnEyO(s)yam paramaha pOtaha samsArArNavatAraNE||

Yadi vindEdiha jnAnam tarhyEvAmrutatAm vrajEt||VishNu Rahasya||

    

दुर्लभॊ मानुषॊ दॆहः संसारॆ भ्रमतां नृणाम्।

ज्ञॆयॊsयं परमः पॊतः संसारार्णवतारणॆ॥

यदि विन्दॆदिह ज्ञानं तर्ह्यैवामृततां व्रजॆत्॥

Philosophically or spiritually, Paramasukha means “MOkSha” or salvation or the eternal relief from the cycle of birth and death. This journey is what has been explained by Robert Frost in his poem “Stopping by Woods on a Snowy Evening” in which he says “The woods are lovely, dark and deep, I have promises to keep and Miles to go before I sleep and Miles to go before I sleep”.

This concept has been cited in Vishnu Tatwa NirNaya:

AnityatwAt saduhKhatwAnna DharmAdyAha param suKham|

MOkSha yEva parAnandaha samsArE parivartatAm|| Iti cha BharatE, ViShNutattwanirNaya||

अनित्यत्वात् सदुःखत्वान्न धर्माद्याः परं सुखम्।

मॊक्ष ऎव परानन्दः संसारॆ परिवर्तताम्॥इति च भारतॆ, विष्णुतत्त्वनिर्णयॆ उक्तः॥

“Pavananayya” means father of Pavana or Lord Vayu; Ayya means father. It is popularly known that Sri Vishnu and Sri Lakshmi are the father and mother of Lord Vayu and therefore the word Pavananayya has been used to indicate Lord Vishnu.  

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