SUNDARAKANDA CHAPTER 1 Shlokas 11 to 28 Increas ing his height like the swelling during great deluge as Hanumantha had firmly decided to do everything at his powers to ensure the prosperity and success of Sri Rama. With the sole intention of crossing the vast sea, Hanumantha stood tall and huge, while preparing to jump from the earth into the horizon. As he got ready to leap into the horizon, Hanumantha quivered the rocks with his legs and hands.2 Disturbed and shaken by the pressure that emanated from the giant physique of Hanumantha as he jumped, it took a long while for the mountain to settle in its original position and stop trembling. As a consequence, flowers in all the trees withered. Covered entirely with those fallen and withered flowers, the mountain appeared like a huge heap of flowers. Tormented by the inexplicable power of Hanumantha, streams came out of several places in that mountain like a mountain, reminiscent of semen oozing out of the masculine organ of a haughty elephant. Virtually littered by the force of the hands and legs of most powerful Hanumantha, with several of its rocks being cracked and shat- tered, the great Mount Mahendra displayed many golden and several black curved lines on its mien. Crushed and blasted thus (by the superhuman force created by Hanumantha), scattered the giant and mammoth rocks and granite blocks from its exterior like an ordinary wild fire ekes out several lines of smoke. Horrified by the shivers of Mount Mahendra, a large number of wild animals that were hiding in the caves came out from all directions and started screaming and whiling with fear and anxiety. The sound created by the crying and frightened animals that had rushed out of their caves reverberated in all the directions and surrounding forests. Big-hooded serpents with all the rare marks, Swastikalakshanas3, clearly visible on their hoods, came out of their caves, wearing grim and pale faces, producing hot and bright flames of venom, because of the shaking of the mountain. The enraged serpents started biting even the rocks with their tooth. Bitten by those highly venomous serpents, the huge rocks on the Mount Mahendra were set ablaze and within moments, they broke into thousands of pieces and fell apart like fireballs. Even the medicinal plants born on that mountain, which were able to nullify the effect of any ven- om, however, failed to save the rocks from being shattered and blasted due to the biting of deadly serpents. The mountain started vibrating disconcertingly, the red and lotus-eyed Vidyadharas, who were wearing garlands of red flowers and necklaces and had applied sandalwood paste liberally, were in a highly ecstatic mood as they were consuming intoxicants. Frightened by the horrible conditions, they discarded the huge gold utensils containing intoxicants, special kettles of gold, different types of edible pastes, delicacies, different types of meat, and skins of cows and swords that had golden handles, and joined the clouds. Looking at the giant size of Hanumantha and his heavy feet with which he was trampling and tormenting the huge mountain, the female Vidyadharas, who were wearing garlands, necklaces, jewels around their arms, bangles in their wrists, stopped in the sky along with their male partners, smiling in appreciation. Thus, the sages and Vidyadharas dis- played their mystic power called Vayusthambha by standing in the sky without any support, and looked at mountain they had deserted. They heard the dialogues of other ascetics, Siddhas and Cha- ranas, who were also standing in the same manner in the sky, without any support. (28)

Disturbed and shaken by the pressure that emanated from the giant physique of Hanumantha as he jumped, it took a long while for the mountain to settle in its original position and stop trembling. As a consequence, flowers in all the trees withered. Covered entirely with those fallen and withered flowers, the mountain appeared like a huge heap of flowers. Tormented by the inexplicable power of Hanumantha, streams came out of several places in that mountain like a mountain, reminiscent of semen oozing out of the masculine organ of a haughty elephant. Virtually littered by the force of the hands and legs of most powerful Hanumantha, with several of its rocks being cracked and shat- tered, the great Mount Mahendra displayed many golden and several black curved lines on its mien. Crushed and blasted thus (by the superhuman force created by Hanumantha), scattered the giant and mammoth rocks and granite blocks from its exterior like an ordinary wild fire ekes out several lines of smoke. Horrified by the shivers of Mount Mahendra, a large number of wild animals that were hiding in the caves came out from all directions and started screaming and whiling with fear and anxiety. The sound created by the crying and frightened animals that had rushed out of their caves reverberated in all the directions and surrounding forests. Big-hooded serpents with all the rare marks, Swastikalakshanas3, clearly visible on their hoods, came out of their caves, wearing grim and pale faces, producing hot and bright flames of venom, because of the shaking of the mountain. The enraged serpents started biting even the rocks with their tooth. Bitten by those highly venomous serpents, the huge rocks on the Mount Mahendra were set ablaze and within moments, they broke into thousands of pieces and fell apart like fireballs. Even the medicinal plants born on that mountain, which were able to nullify the effect of any ven- om, however, failed to save the rocks from being shattered and blasted due to the biting of deadly serpents. The mountain started vibrating disconcertingly, the red and lotus-eyed Vidyadharas, who were wearing garlands of red flowers and necklaces and had applied sandalwood paste liberally, were in a highly ecstatic mood as they were consuming intoxicants. Frightened by the horrible conditions, they discarded the huge gold utensils containing intoxicants, special kettles of gold, different types of edible pastes, delicacies, different types of meat, and skins of cows and swords that had golden handles, and joined the clouds. Looking at the giant size of Hanumantha and his heavy feet with which he was trampling and tormenting the huge mountain, the female Vidyadharas, who were wearing garlands, necklaces, jewels around their arms, bangles in their wrists, stopped in the sky along with their male partners, smiling in appreciation. Thus, the sages and Vidyadharas dis- played their mystic power called Vayusthambha by standing in the sky without any support, and looked at mountain they had deserted. They heard the dialogues of other ascetics, Siddhas and Cha- ranas, who were also standing in the same manner in the sky, without any support.

Later, the destroyer of enemies, Hanumantha, recalls his inherent prowess and decides to travel by sky, the route meant to be used only by Charanas, to search for Seetha, who had been abducted by Ravana. Hanumantha made up his mind to accomplish an arduous task that none could dream of undertaking or accomplishing. He had none to assist in his efforts. He had decided to complete it all alone. When he stood erect, straightening the neck and raising his head, he was shining like a bull. (1 and 2) That brave and strong Hanumantha was walking up and down whimsically on the green lawn that had spread there like sea water and sparkling like diamond. He drove away the birds by frightening them with his movement. He pushed the trees with his chest and felled them to the ground. Killing a few animals that came in his way, he breathed heavily like a lion. Birds were fleeing in fear as he swiftly travelled past them. Several trees that crashed against his strong bulging chest fell on earth, broken and shattered. Several animals died owing to the force and friction of his legs. In that posture, he was looking like a lion of iron. (3 and 4) The mountain that Hanumantha was climbing was adorned with natural black, red, green, oil-red, white and black streams and waterfalls. (5) Yakshas, Gandharwas and Kinnaras, who could as sume any form at will and the godly Pannagas and their families were roaming about joyously on that mountain. The super monkey, Anjaneya, appeared like a giant tusker standing in a pond. (6 and 7) Hanumantha decided to first join both his palms together and salute Sun, Mahendra, Vayu, Brahma and other Bhutaganas before launching his journey across the ocean1. Hanumantha, who was capable of accom plishing any task with ease, stood facing the east, saluted his father Lord Vayu and began enhancing his physique.(8 and 9). While all the fellow ape-men were looking at him in bewilderment, Hanumantha, who had firmly decided to accomplish the task his master had assigned, went on expanding and swelling his body like the sea swells on the eves of full moon and no moon days. (10).

This is Sundarakanda in Sri Valmeeki Ramayana translated by me. Entire Sundara Kanda will be posted from now on. Sri Rama starts lamenting again after seeing the lily and lotus-laden Pampasarovar and its en- chanting environs. Immediately after seeing the enthralling scenic beauty of Pampasarovar and its surroundings, the psyche and physique of Rama get sensuously charged. Caught in the grip of the mystic power of Manmatha1, the lord of romance and love, Sri Rama tells Lakshmana: ―Lakshmana, with the entire water surface of serene rays glowing like diamond, covered with pink, red, blue and white lilies and lotus flowers, surrounded by dense forest of captivating charm, this Pampasarovar is really looking very attractive. Look at the forest that has covered the lake. Brother, the trees in this forest are very tall and each of them looks like a mountain because of their large, long and sprawling branches. Alas! This spring season has started arousing my hidden passions, even as I am already suffering from the separation of Bharata and the abduction of Vaidehi2. Lakshmana, This Pampasarovar, which issurrounded by bewildering, dark and deep forestand sparkling like a precious stone, is fascinating even me, notwithstanding the fact that I am already distress-stricken. This lake is covered by a variety of entrancing flowers. Filled with cool water, it is sanctifying. A host of lotus flowers has occupied its entire surface. This lake is really looking very attractive. Indeed this Pampa woods is dense with serpents and venomous creatures and it has shel- tered a large number of animals and birds. A variety of trees wearing colorful, gleaming and fra- grant flowers can be seen everywhere in this forest. The blue and green meadows that dot the forest region, are making it look like an artistically embroidered woolen blanket. The tips of trees appear to be swinging due to the weight of flowers. Creepers with young buds and blossoming flowers have embraced all parts of all trees that have also borne flowers of inexplicable charm. Lakshmana, a pleasant breeze is also blowing slowly. Trees are full of flowers and fruits. This fragrant spring season is intensifying the onslaught of Manmatha, the lord of love and pas- sion, on the psyche. Lakshmana, you can perceive the enthralling beauty of this forest with all trees sprinkling flowers that appear like dark clouds bursting out. A variety of trees that have grown be- tween the gorgeous rocks and swinging owing to the continuously blowing winds are covering the sparse plain lands with their fragrant flowers. Look at the bewildering scenic beauty here as it looks as though lord of wind is playing gleefully with some flowers that have already fallen, some still falling and others that adore the trees. Brother, the lord of air is briskly shaking all the branches of trees with his great speed and power. As a result, the bees that were sucking the nectar from flowers on treetops and branches are fluttering out with anxiety and producing a hissing sound. It looks as though lord of air is also singing along with the honeybees. The air blowing out of the caves in the midst of this mountain range has made it look like he is also singing melodiously like a born mu- sician, along with the wind that is whistling. A comprehensive look at this seen will make us fell that Lord Wind is directing the dancing peacocks along with the trees that producing enchanting music. The air is blowing vigorously from all the four directions and trembling the trees. As a result, the branches of trees have intertwined with one another and appear like a garland of trees. Like the sandal paste, the pleasantly smelling air, which can eradicate all fatigue and replace it with de- light and mirth by its mere touch, is blowing slowly in this region, filled with enchanting odor. In the forests that are filled with deliciously scented air, the briskly swinging trees appear as if they are also producing enthralling sound with bees and beetles. The tips of various mountains are spar- kling because of the flowers that the giant trees are wearing.

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

467.     ಶರಿಧಿಯೊಳು ಮಕರಾದಿ ಜೀವರು

            ಇರುಳು ಹಗಲೇಕಪ್ರಕಾರದಿ

            ಚರಿಸುತನುಮೋದಿಸುತಲಿಪ್ಪಂದದಿ ಜಗತ್ತ್ರಯವು|

            ಇರುತಿಹವು ಜಗದೀಶನುದರದಿ

            ಕರೆಸುವುದು ಪ್ರತಿಬಿಂಬನಾಮದಿ

            ಧರಿಸಿಹದು ಹರಿನಾಮರೂಪಂಗಳನು ಅನವರತ||24||

467.      Transliteration:

            SharidhiyoLu makarAdi jeevaru

            iruLu halEkaprakAradi

            charisutanumOdisutalippandadi jagattrayavu|

            irutihavu jagadeeshanudaradi

            karesuvudu pratibimbanAmadi

            dharisihadu harinAmarUpangaLanu anavarata||24||

SUMMARY: Like the aquatic animals such crocodile roam about in the seas during day and night and live happily, all the three worlds are within the stomach of the Lord of Universe Sri Hari as his reflections and in them, Lord Sri Hari exists in different forms and with different names.

Like the aquatic animls live happily in sea waters, day and night, all the three worlds exist within the belly of Lord Hari and in each and every being within his belly, Lord Hari exists in different forms with different names. Further, the aquatic animals are different from the waters they live in, the various being living in the belly of Lord Hari are different from Lord Hari.  

468.     ಜನನಿ ಸೌಷ್ಠಪದಾರ್ಥಗಳ ಭೋ-

            ಜನವ ಮಾಡಲು ಗರ್ಭಗತ ಶಿಶು

            ದಿನದಿನದಿ ಅಭಿವೃದ್ಧಿಯೈದುವ ತೆರದಿ ಜೀವರಿಗೆ|

            ವನಜನಾಭನು ಸರ್ವರಸ ಉಂ-

            ಡುಣಿಸಿ ಸಮ್ರಕ್ಷಿಸುವ ಜಾಹ್ನವಿ-

            ಜನಕ ಜನ್ಮಾದ್ಯಖಿಳದೋಷವಿದೂರ ಗಂಭೀರ||25||   

468.      Transliteration:           

            Janani sauShThapadArthagaLa bhO   

            Janava mADalu garbhagata shishu

            Dinadinadi abhivruddhiyaiduva teradi jeevarige|

            VanajanAbhanu sarvarasa un- 

            DuNisi samrakShisuva jAhnavi-

            Janaka janmAdyakhiLadOShavidUra gambheera||25||

SUMMARY: Like the foetus in a pregnant woman grows steadily in the womb with whatever she consumes, Lord Padmanabha Sri Hari consumes all sorts of food and juices the beings consume, feeds the same to the beings and protects them. He is the originator of Ganga, free from all the drawbacks like birth and death and is incomparable

A pregnant woman, like all beings in the universe, goes through the cycles of birth and death. But, Lord Hari is eternal; he does not goes through the cycles of birth and death; he exists in every being, but is separate.   

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

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

 VivAdasya padam na syAdadhiShThanamasattwataha|

VaidharmyENaiSha druShTantaha shuktyAdivaditeeryatE||31||

ವಿವಾದಸ್ಯ ಪದಂ ನ ಸ್ಯಾದಧಿಷ್ಠಾನಮಸತ್ತ್ವತಃ|

ವೈಧರ್ಮ್ಯೇಣೈವ ದೃಷ್ಟಾಂತಃ ಶುಕ್ತ್ಯಾದಿವದಿತೀರ್ಯತೇ||31||

विवादस्य पदं न स्यादधिष्ठानमसत्त्वतः। वैधर्म्यॆणैव दृष्टान्तः शुक्त्यादिवदितीर्यतॆ॥31॥

SUMMARY: Blankness is a controversial subject and hence it can neither be an object; since it is ‘untruth’ (asat), an object must invariably be ‘sat’ or ‘true’ (existing), like pearl-oysters, we say as mentioned in the Vaidharmya hypothesis.

In this stanza, the interpretation that the universe is nothing but blankness or zero (shoonya) it cannot be an object for global illusion. To be an object (AdhiShThAna) it should be necessarily true. Since that school of philosophy that treats the universe as ‘blank’, establishes that it is non-existing or untrue, it is impossible to confer on it the status of being an object.  

AtattwAvEdakam mAnamiti swavyAhatam yataha|

TadwAdee tEna vEdasya sO(s)bhipraityapramANatAm||32||

ಅತತ್ತ್ವಾವೇದಕಂ ಮಾನಮಿತಿ ಸ್ವವ್ಯಾಹತಂ ಯತಃ|

ತದ್ವಾದೀ ತೇನ ವೇದಸ್ಯ ಸೋ(s)ಭಿಪ್ರೈತ್ಯಪ್ರಮಾಣತಾಂ||32||

अतत्त्वावॆदकं मानमिति स्वव्याहतं यतः। तद्वादी तॆन वॆदस्य सॊ(s)भिप्रैत्यप्रमाणताम्॥32॥

SUMMARY: The very conception that anything that the Principle (Vedas) cannot teach is the evidence is untenable. Hence, what the proponents of mysticism or Mayavada call as Principle or Veda or Tattwa concede that there is no proof or evidence for those Principles or Vedas.

 Primarily, there are two classes of proponents: One class contend that the universe is blank. They do not accept or subscribe the idea of existence of Almighty; The second class claim that everything is mysticism. This mystic power is creating, preserving and destroying the universe. But, it is just a mystic power and nothing less nothing more. While those contending that the universe is blank or opaque or a thing that is unseen and whose shape or form is beyond apprehension. Both the schools of philosophy coincide on one line of thought that God is an illusion. However, those consigning the creator to blankness do not accept Vedas as principal principles of human life, whereas the mystics do accept Vedas as a proof but they do not agree that Vedas are the Principles. Both the schools are rejected as fallacious, untenable, and illogical.   

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 Whom does Kanakadasaru refer to as “Sutta Dasa nanalla”?

 

Kanakadasaru calls Hanumantha as Sutta Dasa. Sutta in Kannada means “burnt” and it is only Hanuman who burnt Lanka after the demons light his tail, as ordered by Ravana to punish him for wreaking havoc in Ashoka Vana, for seeing Seetha Devi and for killing several demons, including Akashaya Kumara, one of the sons of Ravana.

 

Assigned with the task of finding the place where Seetha had been confined by Srirama and being a member of the group of Vanaras led by Angada, Hanuman crosses the 100-yojana wide Ocean to land on Lanka. The deadline of 30 days fixed by Sugreeva to all the groups of Vanaras had expired long back and except this group led by Angada had reported back, obviously unable to find Seetha Devi. When Sugreeva orders different groups of Vanaras to search in a particular direction, the Angada-led group had been assigned with southern part. Just before leaving Kishkindha, Srirama calls Hanuman, hands over the Royal Ring to him, narrates an anecdote known only to Srirama and Seetha Devi to ensure that Seetha Devi gains faith and belief on Hanuman that he is a Messenger of Srirama.

 

After searching for Seetha in all the places, the Vanaras were in no mood to return to Surgreeva without any news about Seetha. The situation was grimmer because the deadline had expired. Fearing death penalty at the hands of Sugreeva for late reporting and for not finding Seetha, the Vanaras, including Angada, decide to end their lives on the seashore by observing fast. They were discussing about what happened in the last few months and what else could they do to survive the wrath of Sugreeva. Their conversation was heard by a golden eagle, which was lying on a rock. The name of that eagle was Sampati, the elder brother of Jatayu, who had fought against Ravana when Seetha was being taken by him in the Pushpak Viman. The Vanaras also mention the name of Jatayu and his sacrifice. Sampati, who was initially very happy over getting food in the form of Vanaras after a long time, became curious and narrated his story. He tells the Vanaras about Ravana, Seetha, and other related facts. Hanuman was assigned the duty of finding Seetha Devi in Lanka and returning to where his fellow beings would be waiting for the return of Hanuman.

Hanuman descends on Lanka soil, and punches a heavy blow on Lankini to enter the City. After along search, he was able to find Seetha in Ashoka Vana. After telling her about the friendship between Sugreeva and Srirama, Hanuman tells her about his mission and then destroys the rich garden called Ashoka Vana. Several demons and captains come and die in the battle with Hanuman. Finally, Indrajit, one of the sons of Ravana catches Hanuman and presents him in front of Ravana. Hanuman suggests Ravana to surrender Seetha back to Rama and apologize. Ravana gets angry and asks his soldiers to burn the tail of Hanuman, as suggested by Vibheeshana because tail is the main feature of monkeys. Hanuman had the blessings of Srirama, Seetha Devi and Lord Brahma. The fire in the tail never burnt Hanuman. He was not at all pained. Except for the house of Vibheeshana and the Ashoka Vana, where Seetha had been confined, Hanuman burns all mansions of Ravana. That is why Kanakadasaru tells he is not the Sutta Dasa. Dasa means servant. Hanuman burns Lanka as a servant of Lord Rama.

 

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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

 465.     ಬೆಳಗಿಧೂಜಿಯು ನೋಳ್ಪರಿಗೆ ಥಳ-

            ಥಳಿಸುತಲಿ ಕಂಗೊಳಿಸುವಂದದಿ

            ತೊಳೆದು ದೇಹವ ನಾಮಮುದ್ರೆಗಳಿಂದಲಂಕರಿಸಿ|

            ಒಲಿಸಿ ನಿತ್ಯ ಕುತರ್ಕಯುಕ್ತಿಗ-

            ಳಲವಬೋಧರ ಶಾಸ್ತ್ರಯುಕ್ತಿಗ-

            ಳಲವಬೋಧರ ಶಾಸ್ತ್ರಮರ್ಮವ

            ತಿಳಿಯದಿಹ ನರ ಬರಿದೆ ಇದರೊಳು ಶಂಕಿಸಿದರೇನು||22||

465.      Transliteration:

            BeLagidhUjiyu nOLparige thaLa-

            thaLisutali kangoLisuvandadi

            toLedu dEhava nAmamudregaLindalankarisi|

            volisi nitya kutarkayuktiga-

            LalavabOdhara shAstrayuktiga-

            LalavabOdhara shAstramarmava

            tiLiyadiha nara baride yidaroLu shankisidarEnu||22||

 SUMMARY: What can ever happen unless washing the body, decorating it with naama and Mudre (leaf-shaped linear symbols applied on the body with Gopichandana, which is made of the dust formed under the feet of Gopikas when they danced to impress and please Lord Krishna; Mudra are stamps symbolising the Divine Disc, Divine Conch, the Mace, Lotus and Narayana), achieving control over the evil thoughts and deeds, acquiring the knowledge of the Shastra of Sri Poornabodha Madhwacharyaru everyday that makes the body shine like a well washed water kettle?

Even though any utensil washed well shines externally, it will not be fit to be filled with water, if it is not cleansed internally too. Similarly, it is essential to cleanse the heart and mind within the body, and decorating the body-exterior with divine symbols (naama and mudra). Cleansing the heart mind means feeding the heart and mind with good character, culture, tradition and training the heart and mind with the knowledge of the Lord that Sri Madhwacharya has explained and described. Without the acquisition of knowledge of Lord on the same lines of thought and action preached and established by Sri Madhwacharya, it is not possible to grasp the meaning of Harikathamrutasara and it is not possible to inculcate any interest in going through Harikathamrutasara.

It is an established truth that when the interior of a utensil is cleaned then water, milk or any liquid worth consumption can be filled into it. However, even if the exterior of a utensil is not cleaned properly, it is looked as being unfit to be used.

466.     ಉದಧಿಯೊಳಗೂರ್ಮಿಗಳು ತೋರ್ಪಂ-

            ದದಲಿ ಹಂಸೋದ್ಗೀಥ ಹರಿ ಹಯ-

            ವದನ ಕೃಷ್ಣಾದ್ಯಮಿತ ಅವತಾರಗಳು ನಿತ್ಯದಲಿ|

            ಪದುಮನಾಭನೊಳಿರುತಿಹವು ಸ-

            ರ್ವದ ಸಮಸ್ತ ಪ್ರಾಣಿಗಳ ಚಿ-

            ದ್ಧೃದಯಗತ ರೂಪಂಗಳವ್ಯವಧಾನದಲಿ ಬಿಡದೆ||23||

466.      Transliteration:

            UdadhiyoLagUrmigaLu tOrpan-

            Dadali hamsOdgeetha hari haya-

            Yavadana kruShNAdyamita avatAragaLu nityadali|

            PadumanAbhanoLirutihavu sa-

            Rvada samasta prANigaLa chi-

            Ddhrudayagata rUpangaLavyavadhAnadali biDade||23||

 SUMMARY: Like waves are seen in a sea, incarnations of Lord as Swan, Udgeetha, Hari, Hayagreeva, Krishna and so on are within Lord Sri Hari, who has the Lotus in his navel (Padmanabha; Padma is Lotus and naabha is the navel). Always, in all the beings and their true hearts live the various forms of the Lord, eternally.

Like innumerable waves adore the sea, the infinite forms of Lord Hari are existing inside the body of all beings at all times.  

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

 Sri Madhwavijaya Fifteenth Sarga (140)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – 15ನೇ ಸರ್ಗ (140). 

Vimatam kAraNam na syAdastwAnna yadeedrusham|

NEdrusham tadyathA kumbhakartEtyatrAnumeeyatE||28||

ವಿಮತಂ ಕಾರಣಂ ಸ್ಯಾದಸತ್ತ್ವಾನ್ನ ಯದೀದೃಶಂ|

ನೇದೃಶಂ ತದ್ಯಥಾ ಕುಂಭಕರ್ತೇತ್ಯತ್ರಾನುಮೀಯತೇ||28||

विमतं कारणं स्यादस्त्त्वान्न यदीदृशम्। नॆदृशं तद्यथा कुम्भकर्तॆत्यत्रानुमीयतॆ॥28॥

SUMMARY: Other cults prophessing vacuum cannot be the cause of Universe. Since it is untrue, there should be some reason, after all. Like the proposition or inference of Kumbhakara or the potter, the contention of blankness is non-tenable.

Here is the rejection of the philosophy that preaches ‘blankness’ or Shunyavada. Asat or non-existant cannot be accepted because it cannot prove anything as the cause or consequence of for the existence of the Universe.

AnghO tApasa nO shUnyam kAraNam kumbhakartruvat|

Yatsamvrutyutthitam vishwam tatkkAraNamiteeryatE||29||

ಅಂಘೋ ತಾಪಸ ನೋ ಶೂನ್ಯಂ ಕಾರಣಂ ಕುಂಭಕರ್ತೃವತ್|

ಯತ್ಸಂವೃತ್ಯುತ್ಥಿತಂ ವಿಶ್ವಂ ತತ್ಕಾರಣಮಿತೀರ್ಯತೇ||29||

अन्घॊ तापस नॊ शून्यं कारणं कुम्भकर्तृवत्। यत्सम्वृत्युत्थितं विश्वं तत्कारणमितीर्यतॆ॥29॥

YEvam chEt kAraNam mA smabraveehi shUnyam kathanchana|

AyuShmastadadhiShThAnam vyutpitsaswagurOrgruhE||30||

ಏವಂ ಚೇತ್ ಕಾರಣಂ ಮಾ ಸ್ಮ ಬ್ರವೀಃ ಶೂನ್ಯಂ ಕಥಂಚನ|

ಆಯುಷ್ಮಂಸ್ತದಧಿಷ್ಠಾನ0 ವ್ಯುತ್ಪಿತ್ಸಸ್ವಗುರೋರ್ಗೃಹೇ||30||

ऎवं चॆत् कारणं मा स्म ब्रवीः शून्यं कथंचन। आयुष्मम्स्तदधिष्ठानं व्युत्पित्सस्वगुरॊर्गृहॆ॥30॥

SUMMARY: Oh ascetic! If you were to tell that ‘we are not saying that the cause of universe is like the potter but that whatever the Universe we see with the lack of knowledge of blankness is in fact the cause’, then you cannot contend that blankness is the cause.’ Oh Ayushmant! try to understand more clearly what you have learnt in Gurukula that blankness is just a spot, a place or a platform.

Some Buddhist thinkers contend that the concept or the principle of Blankness or emptiness is not to say that blankness is the cause of universe but due to the lack of that knowledge, the universe is seen. However, Shoonya or the blankness is not the whole; it is just a spot or a tiny spot in the ‘whole’ and hence it cannot be attributed to be the reason for the universe. There is a huge difference between blankness and the whole and both these concepts need separate defition. They can never be synonymous.    

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SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

 SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(An intriguing question about Seetha Swayamvara has been clarified in this episode. The interpretation and exploration of the second stanza in this great work of Sri Raghavendra Swami will begin from next episode. Please read, comment and share. SDN)

A question may arise over the marriage of Seetha Devi with Rama, if they are both considered as incarnation of Lord Vishnu and Goddess Lakshmi. It is acceptable to arrange Swayamvara for an unmarried girl. But, is it acceptable to arrange Swayamvara for a married woman as Seetha is believed to be an incarnation of goddess Lakshmi? Does organising Swayamvara for a married woman not mean that her hitherto-husband is unworthy? Does not marrying her with another person amount to providing her with a platform for prostitution?

Sri Mahabharata Tatparya Nirnaya by Sri Madhwacharya provides clarification to such unceremonious queries.

King Janaka was aware that Seetha was an incarnation of Lakshmi and she was the consort of Sri Narayana. He had also decided to marry Seetha to Sri Rama, who was an incarnation of Lord Narayana or Lord Vishnu. But, several unworthy and insane persons had an eye on Seetha Devi. Therefore, there was an urgent need to immediately deplore and insult those unworthy persons on the one hand and on the other, there was a need to re-establish the supremacy and omnipotence of Lord Hari. That is why King Janaka organised the Swayamvara and put forth such a test to all the aspirants that they could not dream of passing that test. Everything spanned out as per the plan. The Seetha Swayamvara was not organised with an ulterior intent of marrying her off with any other person.

The case of Swayamvara organised for Rukmini was entirely different from Seetha Swayamvara. Rukmini Swayamvara was organised by her brother Rukmi, much against the desire of her father Bheeshmaka and others. King Bheeshmaka, who was a devotee of Lord Krishna, and a few others, were unwilling to organise Rukumini Swayamvara. However, they committed the sin of not preventing Rukmi from organising the Swayamvara and therefore they deserved punishment. Sri Krishna goes to Kundineepur, where King Bheeshmaka was the ruler, makes King Bheeshmaka promise to marry off Rukmini to Krishna and returned to his abode.

All these explanations and stories or instances are hidden but clearly indicated in the first stanza of Sri Ramacharitrya Manjari, says Sri Lakshminarayanacharyaru in his commentary. Sri Lakshminarayanacharyaru uses “ityAdi kaThA” in his treatise, where the word “ItyAdi” refers to all the stories and perceptions that have been discussed here.

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