SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA”

INTRODUCTION II  

            Sri Vadirajaru had achieved great mystic powers through incessant penance, meditation and strict obeisance. Sri Krishnadevaraya (1509-1529) and later Achyutaraya (1530-1542), who ascended the prestigious throne of Vijayanagar empire were highly devoted followers of Sri Vadirajaru.  Arasappanayaka, who was the vassal ruler of Soda, was highly obedient to Sri Vadirajaru. The then scholars and distinguished intelligentsia had showered titles such as Prasangabharanateertha, Shad-darshanashanmukha, Sarvajnakalpa, Kavikulathilaka and so on.

            Sri Vadirajaru altered the tenure of Paryaya system of offering Puja by each of the eight Mutts to Lord Krishna in Udupi from the erstwhile term of two months to two years. His disciple Sri Vedavedyatirtharu had attained premature old age. Although Sri Vadirajaru had to perform the puja as part of the Paryaya, he was so humble that he allowed his disciple to render the service to Lord Krishna. However, he utilised that Paryaya period for creating the temple of Sri Trivikramaraya and divine pond Dhavalaganga at Sonda.

            Presently, Sri Raghavendra Swamy of Mantralaya and his Brindavan there, which he entered live, is a household name for several reasons. Sri Raghavendra Swamy had displayed several acts of instant magic with his Saatwik power which he attained through sheer meditation, devotion and sane reasoning. These acts were necessitated by the fact that there were several atheists who challenged him and the existence of God and he had to silence them. Such acts of Mystic power or magical power and instances that are generally branded as “Pavadas” were displayed by Sri Vadirajaru, much before Sri Raghavendra Swamy. Apart from this, many years before Sri Raghavendra Swamy, Sri Vadirajaru entered the Brindavan live.

            Sri Vadirajaru initiated several people in Koteshwar and surrounding places into Vaishnavism. Sri Kanakadasa, one of the most popular Dasas in Kannada literary world, was a contemporary of Sri Vadirajaru and both of them shared intimate moments in their life time. In fact, Sri Vadirajaru and Sri Vyasarajaru played a significant role in Sri Kanakadasa getting accredited as an elite Vaishnava Dasa. Both Sri Vadirajaru and Sri Vyasarajaru were the devotees of Lord Vishnu without any bias, suspicion or prejudice. They spread the tenets of Vishnava Culture, the principle of Dualism, the Dwaita philosophy as propounded by Sri Madhwacharyaru.

             Although centuries have elapsed since Sri Vadirajaru entered the Brindavan at Sonda, hundreds of devotees throng Sonda to pay obeisance to the great saint, philosopher, poet and prophet of Dwaita philosophy Sri Vadirajaru.

             Sri Vadirajaru has consecrated hundreds of Lingas at Dharmasthala, Sonda and other places, bearing testimony to his broad thinking and outstanding achievements. This act of Sri Vadirajaru has erased the wrong perception that followers of Dwaita Cult hate Shiva or Rudra.

             Sri Vadirajaru was a devotee of Sri Hayagreeva, an incarnation of Lord Vishnu. The contribution of Sri Vadirajaru to the field of spiritual knowledge is immeasurable. Sri Surottama Tirtharu, who adored the Pontiff Seat of Bhandarkere Mutt and was a younger brother of Sri Vadirajaru befre attaining sainthood, has written commentaries on Yuktimallika and Pashandakhandana works of Sri Vadirajaru. His successor Sri Vedavedyaru, Sri Narayanacharyaru, who has rendered exemplary interpretation to Rugmineesha Vijaya and Teerthaprabandha of Sri Vadirajaru, and Sri Raghunathacharyaru, have all provided an insight into the life and achievements of Sri Vadirajaru.      

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Sri Madhwavijaya Fifteenth Sarga (140) ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140).

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

 AupAdhikO(s)sya bhEdashchEt satyO(s)satyaha swiduchyatAm|

Tadwayam chOktadOSham hi mAyivanmA vadEt param||21||

ಔಪಾಧಿಕೋsಸ್ಯ ಭೇದಶ್ಚೇತ್ ಸತ್ಯೋsಸತ್ಯಃ ಸ್ವಿದುಚ್ಯತಾಮ್|

ತದ್ದ್ವಯಂ ಚೋಕ್ತದೋಷಂ ಹಿ ಮಾಯಿವನ್ಮಾವದೇತ್ ಪರಮ್||21||

औपाधिकॊsस्य भॆदश्चॆत् सत्यॊsसत्यः स्विदुच्यताम्।

तद्द्वयं चॊक्तदॊषं हि मायिवन्मावदॆत् परम्॥21

SUMMARY:  If the inherent qualities are treated as separate and interconnected (Samavayaha), then please let us know whether their adjectives (Aupadhikaha) are to be perceived as true or false? They will both suffer from the above mentioned defect. It cannot be taken as a separate doctrine like the doctrine of Illusion.

When all the qualities of the Lord are treated as one and same or as synonyms, as extended adjectives, then the fallacy of describing the Lord as possessing multiple skills, qualities, knowledge becomes ambiguous, paradoxical and hence untenable. The Lord has all the knowledge, all the qualities and is the origin of all qualities and knowledge. However, he is not ‘affected’ by positive or negative qualities.      

BrooyuraupAdhikam bhEdam jnAnAdeenAm yadAtmanaha|

NeetyA(s)nayA tannirAsAt syAt tasyAnantadharmatA||22||

ಬ್ರೂಯುರೌಪಾಧಿಕಂ ಭೇದಂ ಜ್ಞಾನಾದೀನಾಂ ಯದಾತ್ಮನಃ|

ನೀತ್ಯಾsನಯಾ ತನ್ನಿರಾಸಾತ್ ಸ್ಯಾತ್ ತಸ್ಯಾನಂತಧರ್ಮತಾ||22||

ब्रूयुरौपाधिकं भॆदं ज्ञानादीनां यदात्मनः।

नीत्याsनया तन्निरासात् स्यात् तस्यानन्तधर्मता॥22॥

SUMMARY: The distinction between the Lord and his knowledge and qualities expounded in the doctrine of Illusion also suffers from the same fallacy as stated above and hence gets ruled out as unsustainable and incongruous. Thus, it is conclusively established that the Almighty is Omniscient, and Omnipotent.

 

What this stanza further elaborates is that it is unacceptable to treat the Soul and the inherent qualities as separate from each other. Lord Vishnu cannot be perceived as different from the qualities that he is described with. It should also be understood with all conviction, faith, belief and unsuspecting commitment that the Lord and the Souls of other beings, including those of all other deities, are one and the same.       

GuNAdibhEdE sambandamavEkShyApyanavasthitEhe|

VishEShamAtrENAnantyam guNAnAm shObhatE vibhOho||23||

ಗುಣಾದಿಭೇದೇ ಸಂಬಂಧಮಪೇಕ್ಷ್ಯಾಪ್ಯನವಸ್ಥಿತೇಃ|

ವಿಶೇಷಮಾತ್ರೇಣಾನಂತ್ಯಂ ಗುಣಾನಾಂ ಶೋಭತೇ ವಿಭೋಃ||23||

गुणादिभॆदॆ संबंधमपॆक्ष्याप्यनवस्थितॆः।

विशॆषमात्रॆणानन्त्यं गुणानां शॊभतॆ विभॊः॥23॥

SUMMARY: If the differences among the unlimitied or infinite qualities of Lord Vishnu are accepted, then the fallacy of unsustainability occurs while attempting to establish the relationship and the differences between the Lord and his infinite qualities. Since the management of differences among the infinite qualities of the Lord is accepted, it is clear that the Lord is an embodiment of infinite, inexorable qualities.

The system of Pluralistic Realism or Vaisheshika school of philosophy, which is also referred to as atomism, say that the differences between organs, qualities, action and the person related to that action, persons of different castes and between the various daily-use goods is Samavaya or universal or one and the same, which has been negated in this stanza.    

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Bhrugu Maharishi is the second “Sittu DAsa” referred to by Kanakadasaru in his popular composition

Bhrugu Maharishi is the second “Sittu DAsa” referred to by Kanakadasaru in his popular composition

 

Sage Bhrigu (Bhrugu Maharishi) is one of the Sapta Rishis (Seven most distinguished or Divine sages, who are seen in the sky and referred to as Ursa Major in the modern Astronomy. These Sapta Rishis are said to be more powerful than all the deities, except Lord Narayana. These Sapta Rishis are born out of the skin and mind of Lord Brahma and their life is equal to the life span of Lord Brahma. In other words, they live till the end of One Manvantara and the present manvantara is known as Vaisvata Manvantara. These Saptarishis are created by Lord Brahma to assist him in creation. Names of Sapta Rishis of this Vaivasvata Manvantara are: Angeerasa, Atri, Bhrugu, Gautama, Kashyapa, Kutsa and Vasishta. Different sources mention different names in this lineage.   

Bhrugu Maharishi was born from the skin of Lord Brahma and was brought up by Varuna and his wife. According to some sources, the Ashram or the hermitage of Bhrugu is on Mount Bhrugutunga in Nepal of the present day on the eastern banks of River Gandaki.

The story of Bhrugu Maharishi is mentioned in Padma Purana. Once, there was a congregation of great sages on the Banks of River Saraswati in connection with the performance of a Maha Yajna, Great Sacrifice. Bhrugu was also present in that congregation. A question arose as to which of the three Gods Lord Vishnu, Lord Rudra and Lord Brahma, should the prayers and offerings of the Sacrifice go. It was decided that Bhrugu should clarify by checking all the three Gods.

Accordingly, Bhrugu went to the Brahma Loka. To test how Lord Brahma would behave, Bhrugu behaved disrespectfully with Lord Brahma, who was enraged by this misbehaviour of Bhrugu Maharishi and was about to curse Sage Bhrugu. Goddess Saraswati intervened and prevented Lord Brahma from pronouncing the curse.However, Bhrugu was convinced that Lord Brahma cannot be the recipient of the offerings in the Sacrifice.

Bhrugu went to Mount Kailas to test Lord Shiva. But, since Lord Shiva and Parvati were sharing some intimate moments, Nandi, the Bull, who was guarding the entrance, stopped Bhrugu from entering the room in which Lord Shiva and Parvati were. Bhrugu was inflated and cursed Lord Shiva that he should be worshipped only in the form of Linga on Earth and Goddess Parvati should be worshipped in the form of Yoni.

Finally, Bhrugu went to Vaikuntha to check on Lord Vishnu. Bhrugu suddenly went into the Vaikuntha Dham and saw Lord Vishnu there. Lord Vishnu, at the time of Bhrugu’s arrival there, was sleeping. Bhrugu yelled at Lord Vishnu, asking the Lord to wake up. But, Lord Vishnu pretended to have not heard Bhrugu, who, in a fit of wrath, kicked the chest of Lord Vishnu with his left leg. Lord Vishnu woke up and instead of objecting the sage, Lord Vishnu caressed the left leg of the sage. In the toe of the sage, an asura was hiding and was prompting Bhrugu to act arrogantly with all the Gods. Lord Vishnu, in the pretext of caressing the left leg of the sage, killed the asura in the left toe of the sage. The sage was unaware of all these things. The sage was very much pleased with the humanity and humility of Lord Vishnu. The sage decided that all the offerings and prayers offered in the sacrifice should be addressed to Lord Vishnu. (to be continued).

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SRI RAGHAVENDRA SWAMY VIRACHITA "RAMACHARITRYAMANJARI"

SRI RAGHAVENDRA SWAMY VIRACHITA "RAMACHARITRYAMANJARI"

INTRODUCTION

SRI Raghavendra Swamy (1595-1671) is one of the most revered saint philosophers in Dwaita School. He entered the Brindavan alive in 1671 at Mantralaya, currently in Andhra Pradesh, which is now a pilgrim centre with scores of devotees visiting the place, each day. He is believed to be alive within the Brindavana and blessing his devotees and fulfilling their desires.

Life:

The pre-sainthood name of Sri Raghavendra Swamy was Venkatanatha and some sources mention the name as Venkata Ramana. He was the second son of Sri Thimmanna Bhatta and Smt. Gopikamba. He was born on the Thursday in Shukla paksha of Phalguna masa on the Navami tithi (1595). He was born at Bhuvanagiri, near Chidambaram in Tamil Nadu. Historically, Sri Thimmanna Bhatta (the father of Sri Raghavendra Swamy) was the son of Sri Kanakachala Bhatta and the grandson of Sri Krishna Bhatta, who was a Court Artist in the Court of Sri Krishnadevaraya. Sri Krishna Bhatta was an accomplished player of Veena. Sri Gururajacharya was the name of the elder brother of Sri Venkatanatha and they had a sister named Venkatamba. Sri Thimmanna Bhatta and Smt. Gopikamba offered prayers to Sri Venkateshwara in Tirupati and were blessed with the second baby boy and hence he was named as Venkatanatha.

Even as a child, Venkatanatha was very brilliant and clever. He had learnt to play Veena from his father as well as grandfather at a very young age. Venkatanatha received his initial education from Sri Lakshminarasihmacharya, the brother-in-law of Sri Gururajacharya, who brought up Venkatanatha after the demise of Sri Thimmanna. The early education of Sri Venkatanatha was at Madurai, as Sri Gururajacharya was living there.

Sri Venkatanatha married Saraswati Bai in 1614 and the couple was blessed with a son the same year, who was named Lakshminarayanacharya. After marriage, Sri Venkatanatha and Smt. Saraswati Bai started living in Kumbhakonam. It was in Kumbhakonam where Sri Venkatanatha received education in Dwaitha Vedanta, Literature and Grammar from Sri Sudheendra Tirtharu.

Sri Venkatanatha was very studious and his grasping power was exemplary. Very quickly, Sri Venkatanatha achieved master over Vedas, Bhashya and Upanishads. He participated in scholarly debates and defeated most renowned scholars of the time in the debates. He was worshipping an idol of Sri Rama, which is now called as Moola Rama and is being worshipped by successive sires of Sri Raghavendraswamy Mutt in Mantralaya, even today. Sri Venkatanatha also consecrated and worshipped Panchamukhi Pranadevaru, five-faced Lord Hanumantha.  

SRI VADIRAJA VIRACHITA "TEERTHAPRABANDHA"

SRI VADIRAJA VIRACHITA "TEERTHAPRABANDHA" 

 

INTRODUCTION:

“Teertha Prabandha” is an exemplary lyrical extravaganza composed by saint philosopher of Dwaita School Sri Vadirajaru if Soda Mutt founded by Sri Vishnu Tritharu, a pre-sainthood brother of Sri Madhwacharyaru. The Soda, which is also known as Sonda, Mutt is one of the Ashta or eight Mutts, initiated and installed by Sri Madhwacharyaru, for the propagation of Dwaita Siddhanta.  

Sri Vadirajaru was initiated into sainthood by Sri Vageesha Tirtharu and he is the twentieth Seer to adore the Soda Mutt.  Sri Vadirajaru had his tutelage from most distinguished scholars Sri Vidyanidhigalu and Sri Vyasarajaru. Sri Vidhyanidhigalu had his early education under Vageesha Tirtharu, one of his pre-sainthood relatives. Under their tutelage, Sri Vadirajaru acquired vast knowledge of all holy scriptures, including epics.

Sri Vidyanidhigalu was a relative of Sri Vageesha Tirtharu during his pre-sainthood days. The first name of Vidyanidhigalu was Sreenivasacharyaru and was a family bound person. Later, he denounced the family bondage and accepted sainthood from Sri Vageeshasha Tirtharu.

After his initiation into sainthood, Sri Vadirajaru was preaching hundreds of disciples. Even though the country was witnessing highly conflicting political tumult, Sri Vadirajaru toured the entire country and spread the significance of classical culture, the need to imbibe philosophical knowledge and the greatness of Vaishnava school of philosophy.       

Teertha Prabandha by Sri Vadirajaru is perhaps the first-of-its-kind type of work in Sanskrit detailing important pilgrim destinations across India. Sri Vadirajaru has mentioned the names of all holy places visited by him and thereby, he has provided a beautiful, informative referendum of holy places. It is amazing that Sri Vadirajaru visited all the places by foot and recorded the details pertaining to each and every place in poetic form. In all the stanzas, Sri Vadirajaru has mentioned the names of places, presiding deity, historical significance of the place and so on. In addition, he has described in his own inimitable style, Lord of Lords, Sri Maha Vishnu.

The pilgrimage of Sri Vadirajaru began from his native precincts of Tulu Nadu or Taulava Kshetra.       Commencing from Rajatapeethapura, the erstwhile name of present Udupi, Sri Vadirajaru touched Pushkara in the west; beginning from Krishna River, he touched the northern most point of Badari; in the eastern side, Sri Vadiraja launched his entourage from Jagannatha Puri and reached Kumbhakonam in south-west. He started from Sri Rangam in the south and touched Anantashayana. It is hard to imagine that during those days, when there were no vehicles nor any convenient roads, maps or directions, he was able to visit so many places.

In Teertha Prabandha, Sri Vadirajaru has dovetailed mythological and historical significance of all the places and deities he visited. Sri Vadirajaru did not have or did not employ any modern technology to explore the history of the places visited by him. He could do so only because of his mystic, divine power. He has provided links that every place has with Ramayana, Mahabharat, eighteen Puranas, Vedas, Upanishats and so on. After Canterbury Tales by William Chaucer, Teertha Prabandha is perhaps the most authentic, extraordinary, brilliant and outstanding travelogue to date and first-of-its kind in Sanskrit.  

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

 ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

459.     ಶ್ರೀರಮಣನರಮನೆಯ ಪೂರ್ವ-

            ದ್ವಾರದಲ್ಲಿಹ ಸಂಜ್ಞ ಸೂರ್ಯಗ-

            ಭಾರತೀಪ್ರಾಣನೊಳಗಿಹ ಲಕ್ಷ್ಮೀನರಾಯಣನ|

            ಸೇರಿ ಮನುಜೋತ್ತಮರು ಸರ್ವ ಶ-

            ರೀರಗತ ನಾರಾಯಣನ ಅವ-

            ತಾರ ಗುಣಗಳ ತುತಿಸುತಲಿ ಮೋದಿಪರು ಮುಕ್ತಿಯಲಿ||16||

            (Transliteration)

459.      Shreeramananaramaneya poorva-

            dwAradalliha sanjna sUryaga-

            bhArateeprANanoLagiha LakshmeenarAyaNana|

            sEri manujOttamaru sarvasha-

            reeragata nArAyaNana ava-

            tAra guNagaLa tutisutali mOdiparu muktiyali||16||

SUMMARY: Good human beings join Sri Lakshminarayana present in Bharati Devi and Lord Vayu, who are in Sanjna Devi and Surya (Sun), who stand guard at the two sides of the Eastern Entrance of the beloved of Lakshmi Sri Hari and get happiness in their abode after salvation by meditating the qualities of Lord Narayana, who is always within the body of all beings.

Here is an explanation of the deities guarding the eastern door of the palace of Lord Narayana in Vykuntha. At the eastern door Goddess Sanjna Devi is standing along with her husband Lord Sun; Goddess Bharati Devi and Lord Vayu are in the body of Sanjna Devi and Sun and in the form of Goddess Bharati Devi and Lord Vayu stays Lord Narayana. Virtuous, good human beings, who reach Vykuntha, keep meditating Lord Narayana’s qualities and spend their life in that blissful state.   

460.     ಪ್ರಣವಪ್ರತಿಪಾದ್ಯನ ಪುರದ ದ-

            ಕ್ಷಿಣವಾಟದಲಿಪ್ಪ ಶಶಿ ರೋ-

            ಹಿಣಿಗತ ವ್ಯಾನಸ್ಥಕೃತಿ ಪ್ರದ್ಯುಮ್ನರೂಪವನು|

            ಗುಣಗಳನು ಸಂತುತಿಸುತಲಿ ಪಿತೃ-

            ಗಣ ಗದಾಧರನತಿವಿಮಲಪ-

            ಟ್ಟಣದೊಳಗೆ ಸ್ವೇಚ್ಛಾನುಸಾರದಿ ಸಂಚರಿಸುತಿಹರು||17||

            (Transliteration)

460.      PraNavapratipAdyana purada da-

            kShiNavATadalippa Shashi rO-

            hiNigata vyAnasthakruti Pradyumna roopavanu|

            GuNagaLanu santutisutali pitru-

            gaNa gadAdharanativimalapa-

            TTaNadoLage swEchChAnusAradi sancharisutiharu||17||

SUMMARY: Those in the groups of ancestors join the form of the beloved of Kruti, Sri Pradyumna, who is within Lord Vayu, who is wearing the form of Vyana, and is within Moon and Rohini, who are guarding the southern door of the Palace of Sri in Vykuntha, by meditating the qualities of Lord Sri Hari, who is the personification of the paradigm “Om”, who is beholding the Mace, roaming about merrily in the purest city of Lord Sri Hari.

So, the southern side door of the palace of Sri Hari is being guarded by Moon and his wife Rohini.

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Whom does Sri Kanakadasaru refer to as “Sittu DAsa” in his popular composition?

Whom does Sri Kanakadasaru refer to as “Sittu DAsa” in his popular composition?

This is the third adjective used in his composition “Putta dAsanu nAnalla” that Sri Kanakadasaru has used. “Sittu” means anger. Three Rishis appear to be short-tempered as explained in epics Ramayana and Mahabharata. They are Durvasa Muni, Bhrugu Maharishi and Vishwamitra.

 

Sage DURVASA

Durvasa was the son of Anasuya and Atri Maharishi. Durvasa is believed to be an incarnation of Lord Shiva. The name “Durvasa” comprises of two root words namely “Dur” and “Vasa” where, Dur means unpleasant and Vasa refers to clothes or dress. In another sense, it means a person very difficult to live with.

 

Durvasa had a greenish-red complexion, long beard and a tall physique. He paid little attention to his dress. He was carrying a stick of Bilwa Tree in his hand. About ten thousand disciples used to accompany him, as described in Mahabharata. He lived on Durva, a herb or a type of grass blade. Because of his indomitable rage and distemper, people and even deities were afraid of speaking to him. He was known to curse anybody for very simple reasons. It must however be perceived that the curses slapped or pronounced by great sages and Rishis on various occasions have some hidden motto and are meant to protect the culture, customs and traditions.

 

Durvasa curses Indra!

 

This incident is narrated in Sri Vishnu Purana. Once, Durvasa presents a divine garland of fresh and fragrant flowers to Indra. Immediately after accepting the garland, Indra discarded it by putting it on his Divine Elephant Airavata, which destroyed it instantly. Enraged by his naughty act of Indra, Durvasa cursed Indra and all the deities to be deprived of their strength, luck and prosperity. As a result of this curse, a desire to achieve eternity, glory and supreme power developed in the minds of Indra and other deities. The outcome of this desire was that the Suras or the deities thought of churning the Ocean with mount Meru. Durvasa thus corrected Indra and through him, Durvasa has given a lesson to the humanity. Durvasa initiated the Samudra Manthan or the Great Churning of the ocean from which emerged Dhanvantri, Goddess Lakshmi, Kamadhenu and so many divine things, apart from The Amrit, Elixir, the Divine Nectar of Eternity.

Durvasa Curses Shakuntala  

 

Shakuntala was the daughter of Vishwamitra and Menaka, the Apsara, who had descended only to breach the penance of Vishwamitra. Immediately after the birth of Shakuntala, Menaka deserted the child and Vishwamitra and it was left to Kanva Maharishi to bring up Shakuntala. As a daughter of an Apsara, Shankuntala grew up as one of the most charming and beautiful woman. Once, Kanva Maharishi was away from the hermitage and Shakuntala was roaming about in the garden around the hermitage, along with her fellow ladies. King Dushyanta had come to the forest for hunting, which was one of the most adventurous practices among the then kings. Dushyanta happened to visit the hermitage of Kanva as he was thirsty and wanted to have some water to quench his thirst. At that time, he saw Shakuntala and immediately got impressed by her charm. This is the subject matter of Kalidasa’s play in Sanskrit titled “Abhijnana Shakuntala”. Dushyanta married Shakuntala in the Gandharva tradition by exchanging garlands. However, Dushyanta preferred not to take Shakuntala to his palace without meeting Sage Kanva, who was not there in the Ashram at that moment. Dushyanta gave his royal ring to Shakuntala as a mark of their marriage and a token of his meeting with her in the forest. Shakuntala promised to go to the palace after the arrival of Kanva. Dushyanta returned to his palace. Shakuntala was waiting for the arrival of Kanva and was eager to go to Dushyanta. As the days passed by, her agony, anxiety and excitement increased. She was in deep thought. She was worried that Sage Kanva might not approve her marriage or Dushyanta may fail to recognise her. At a time when she was asleep and engrossed in deep thoughts, Sage Durvasa happened to visit the hermitage of Kanva. Because Shakuntala was in a fit of love, nostalgia and other thoughts, she was unable to welcome Durvasa. The sage, who was unaware of the mental state of Shakuntala, thought that Shakuntala insulted him and immediately, in a fit of rage, cursed Shakuntala as: “Let the man in whose thoughts you are now immersed forget you and your marriage with him and desert you.” Shakuntala woke up and apologised. Durvasa was pacified and he said that Dushyanta would remember Shakuntala after seeing the Royal Ring he had given to Shakuntala. It so happened that Shakuntala was crossing a river to go to Dushyanta’s palace and accidentally, the ring given by Dushyanta, which she was wearing, fell into the water. As a result, Dushyanta failed to recognise her. Later, a fisherman found the ring in a fish and presented it to Dushyanta, which enabled the King to remember his Gandharva Wedding with Shakuntala and they reunite.

 

Durvasa curses Goddess Ganga and others

 

Ganga was living the Heavens. When she was a little girl, Durvasa had gone to the Heavens. When he was having a bath in the river there in heavens, a heavy breeze occurred and blew away the clothes Durvasa was wearing. Seeing this, the little girl Ganga mocked at the sage. Enraged by her act, Durvasa cursed her to take the form of a river and flow on earth, where people would take a dip in the river. 

 

In the same manner, Sage Durvasa curses Lord Krishna and Rukmini, Shukracharya, Goddess Lakshmi, Goddess Saraswati, Sun his own wife Kandali or Kadali, Bhanumati and King Ambarisha.

 

Durvasa is also known for giving boons. One prominent incident to remember is the boon he bestowed upon Kunti by giving her six chants of six deities namely Sun, Yamadharma, Vayu, Indra and Ashwini Devtas. This is the origin of Mahabharata, the birth of Karna, and then the Pancha Pandavas.

 

Sri Kanakadasara has therefore said that he is not “Sittu Dasa” like Durvasa.

 

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ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ ಸಂಧಿ 15 – ಶ್ವಾಸ ಸಂಧಿ

Sri #Jagannathadasa Virachita Sri #Harikathamrutasara

457.     ಪಾದವೆನಿಪವು ವಾಜ್ಞ್ಮನೋಮಯ-

            ಪಾದರೂಪ ದ್ವಯಗಳೊಳು ಪ್ರ-

            ಹ್ಲಾದಪೋಷಕ ಸಂಕರುಷಣಾಹ್ವಯದಿ ನೆಲೆಸಿರ್ದು|

            ವೇದ ಶಾಸ್ತ್ರಪುರಾಣಗಳ ಸಂ-

            ವಾದರೂಪದಿ ಮನನಗೈವುತ

            ಮೋದಮಯ ಸುಖವಿತ್ತು ಸಲಹುವ ಸರ್ವಸಜ್ಜನರ||14||

457.     (Transliteration)

            PAdavenipavu vAngmanOmaya-

            pAdarUpa dwayagaLoLu pra-

            hlAdapOShaka sangaruShaNAhwayadi nelesirdu|

            VEda shAstrapurANagaLa sam-

            vAdarUpadi mananagaivuta

            mOdamaya sukhavittu salahuva srvajnara||14||

SUMMARY: The twin forms (Vaangmana) of Lord Sri Hari are known as his feet; in both of these forms that are in the form of feet, the embodiment of happiness Sri Hari resides in the name of the protector of Prahlada Sri Narasihma and Sankarshana, protects or preserves all the sane or virtuous people by giving them happiness by way of a conversation focussing on Vedas, Shastra and Puranas.

Details of the twin forms described in this stanza is explained in ChAndOgyOpaniShat and ChAndOgyabhAShya, MahAbhArata TAtparya NirNaya.     

458.     ಗಂಧವಹ ದಶದಿಶೆಗಳೊಳಗರ-

            ವಿಂದಸೌರಭ ಪಸರಿಸುತ ಘ್ರಾ-

            ಣೇಂದ್ರಿಯಗಳಿಗೆ ಸುಖವನೀವುತ ಸಂಚರಿಸುವಂತೆ|

ಇಂದಿರೇಶನ ಸುಗುಣಗಳ ದೈ-

ನಂದಿನದಿ ತುತಿಸುತನುಮೋದಿಸು-

ತಂಧ ಬಧಿರ ಸುಮೂಕನಂತಿರು ಮಂದಜನರೊಡನೆ||15||     

458.     (Transliteration)

            Gandhavaha dashadishegaLoLagara-

            vindasaurabha pasarisuta ghrA-

            NEndriyagaLige sukhavaneevuta sancharisuvante|

            IndirEshana suguNagaLa dai-

            nandinadi tutisutanumOdisu-

            tandha badhira sumUkanantiru mandajanaroDane||15||

SUMMARY: Like Lord Vayu spreads the fragrance of Lotus across the ten directions and renders happiness to the sensory organs, keep behaving like a blind, deaf and dumb, propounding and praising the virtues of Indiresha Sri Hari every day.

The air spreads the aroma of Lotus to all directions and thereby gives pleasure and happiness to the sensory organs. In the same manner, the Haridasas, the virtuous should spend their lives propagating the glory of the virtues of Lord Sri Hari, without ever revealing their self to the common people like blind, deaf and dumb.

the story of King Jadabharata having lived in this way is narrated in Bhagavata. The reference to blind, deaf and dumb symbolically asserrts that explanation of the various glories and virtiues of Lord Hari to knowledgeless people is vain.

“Gandhavaha” means Lord VAyu.     

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