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

 SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

ಅಸ್ಥಿಸ್ಪರ್ಶನಮಾತ್ರತಃ ಕಿಮು ತವ ಶ್ರೇಯಃಪ್ರದತ್ವಂ ಗತಂ

ವಿಸ್ತೀರ್ಣಾ ನ ಕಿಮಚ್ಯುತಸ್ಯ ನಗರೀ ಮನ್ಮಾತ್ರದೇಶೋಜ್ಝಿತಾ||

ತದ್ವರ್ತ್ಮಾಪಿ ಸಕಂಟಕಂ ಕಿಮು ಸತಾಂ ಸಂತಾನಜೋsಹಂ ನ ಕಿಂ

ಕಸ್ಮಾದಂಬ ನ ಮೇ ಪ್ರದಾಸ್ಯಸಿ ಪದಂ ಗಂಗೇsಖಿಲಾರ್ಥಪ್ರದಮ್||19||

AsThisparshanamAtrataha kimu tava shrEyahapradatwam gatam

visteerNA na kimachyutasya nagaree manmAtradEshOjJhitA||

TadwartmApi sakanTakam kimu satAm santAnajO(s)ham na kim

kassmAdamba na mE pradAsyasi padam gangE(s)KhilArThapradam||19||

अस्थिस्पर्शनमात्रतः किमु तव श्रॆयः[रदत्वं गतं विस्तीर्णा न किमच्युउतस्य नगरी मन्मात्रदॆशॊज्झ्हिता।

तद्वर्र्त्मापि सकंटक किमु सतां सन्तानजॊ(s)हं न किम् संतानजॊ(s)हं न किं कस्मादंब न मॆ प्रदास्यसि पदं

गंगॆsखिलार्थप्रदं॥१९॥

Sri Vadirajaru is appealing to Goddess Ganga to impart knowledge into her devotees and provide them with salvation. He says, “Oh Mother Ganga, has your ability to provide Moksha or salvation vanished after touching the skeleton of the sons of Emperor?” Does it mean that your caliber to give salvation disappeared after bestowing Moksha upon the sons of Sagara? It is very much within you. Is Vaikuntha not spacious enough? Or else is there no opportunity for me alone? Or is the way to Vaikuntha filled with obstacles that are beyond your power to clear? Or am I not born in a spirituous family? These are the four reasons for not being able to attain salvation or fulfill my earthly desires. Therefore dear mother, you must bestow upon me the heavens or Vaikuntha.

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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

463.     ಗರುಡಶೇಷಮರೇಂದ್ರಮುಖ ಪು-

            ಷ್ಕರನೆ ಕಡೆಯಾಗಿಪ್ಪಖಿಳ ನಿ-

            ರ್ಜರರು ಊರ್ಧ್ವದ್ವಾರಗತ ಭಾರತಿ ಉದಾನರೊಳು|

            ಮೆರೆವ ಮಾಯಾವಾಸುದೇವನ

            ಪರಮಮಂಗಳವಯವಗಳ ಮಂ-

            ದಿರವನೈದಿ ಸದಾ ಮುಕುಂದನ ನೋಡಿ ಸುಖಿಸುವರು||20||

463.      Transliteration:

            GaruDashEShamarEndramukha pu-

            Shkarane kaDeyAgippakhiLa ni-

            Rjararu oordhwadwAragata bhArati udAnaroLu|

            Mereva mAyAvAsudEvana

            paramamangaLavayavagaLa man-

            diravanaidi sadA mukundana nODi sukhusivaru||20||

SUMMARY: All the deities from Garuda, ShESha and so on, up to Pushkara, reach the serene, sacred and sublime abode of Lord Sri Hari, who, in the form of mysterious Lord Vasudeva, shines in Lord Vayu by name Udana and Bharati Devi, who are in the Urdhwa Loka or the upper most space, and experience eternal happiness.

Bharati Devi and Lord Vayu, who is also known as Udana, are residing in their own world called Oordhwa Loaka. Garuda is the Golden Eagle, the vehicle of Lord Vishnu. Shesha is the Adi Shesha, the serpent king on whom Lord Vishnu always rests, along with his wife Goddess Lakshmi Devi.

The word “mangaLavayavagaLa” means organs that give happiness and joy. It also refers to the Aprakruta Deha or a body that is out of nature or beyond nature. Anu Vykhyana describes this body of Lord Vishnu as “NikhilapoorNaguNaikadEham” (1/1/1)      

464.     ದ್ವಾರಪಂಚಕಪಾಲಕರೊಳಿಹ

            ಭಾರತಿಪ್ರಾಣಾಂತರಾತ್ಮಕ-

            ಮಾರಮಣನೈರೂಪ ತತ್ತದ್ದ್ವಾರದಲಿ ಬಪ್ಪ|

            ಮೂರೆರಡು ವಿಧ ಮುಕ್ತಿಯೋಗ್ಯರ

            ತಾರತಮ್ಯವನರಿತವರ ಕಂ-

            ಸಾರಿ ಸಂಸಾರಾಬ್ಧಿ ದಾಟಿಸಿ ಮುಕ್ತರನ ಮಾಳ್ಪ||21||

SUMMARY: Thus, Lord Lakshmiramana, i.e. Lord Vishnu, who is the Kamsari or the killer of Kamsa or the enemy of Kamsa, by being present within Goddess Bharati Devi and Lord Mukhyaprana or Lord Vayu, remains in five different forms at five corresponding doors, and ferries those five dieties who are eligible for Mukti or salvation, and are aware of the differences among the gods, goddesses, deities and among the various worlds, across the ocean of life.

There are five types of Mukti Yogyas or eligible for salvation. Vayupurana, ChandOgya BhAShya describe these five Mukti Yogya deities and Lord Vishnu relieves them all from the cycles of birth and death.   

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ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 25ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

 SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA

SHLOKA 25 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 25ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Breaking of Shiva’s Bow/ಶಿವಧನುರ್ಭಂಗ

ಅಥ ಖಂಡಿತೇಶ್ವರಧನುಃ ಸ ಲೀಲಯಾ ಕ್ಷಪಿತೋಗ್ರಸೇನನೃಪಪುತ್ರಪೌರುಷಃ|

ಸಮುಪಾಸ್ಯ ವಿಪ್ರಗುರುಮಬ್ಜಭೂಗುರುಃ ಸ್ವಜನಾನಮೋದಯದಮೇಯತೇಜಸಾ||25||

ATha KhanDitEshwaraDhanuhu sa leelayA kShapitOgrasEnanrupaputrapauruShaha|

SamupAsya vipragurumabjaBhUguruhu swajanAnamOdayadamEyatEjasA||25||

अथ खंडितॆश्वरधनुः स लीलया क्षपितॊग्रसॆननृपपुत्रपौरुषः।

समुपास्य विप्रगुरुमब्जभूगुरुः स्वजनानमॊदयदमॆयतॆजसा॥२५॥

SUMMARY 1: Later, Srirama, who was the mentor of Aja, broke the Bow of Lord Shiva effortlessly, nullified the pride of princes, who were possessing horrible armys, impressed Vishwamitra, the mentor of Brahmins, and made the devotees with his infinite radiation.

SUMMARY 2: Sri Krishna, the teacher of Aja, later (in Mathura), breached the Shiva’s Bow without any difficulty, destroyed the bravery of Kamsa, the son of Ugrasena and completed the studentship in the hermitage of Brahmin Guru Sandeepa Muni and made his devotees happy with his boundless power of radiation.

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SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

 ri #Jagannathadasa virachita

SRI #HARIKATHAMRUTASARA/

ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

252. ಅನಲ ಪಕ್ವವ ಗೈಸಿದನ್ನವ

ಅನಲದೊಳು ಹೋಮಿಸುವ ತೆರದಂ-

ತನಿಮಿಷೇಶನು ಮಾಡಿ ಮಾಡಿಸಿದಖಿಳ ಕರ್ಮಗಳ|

ಮನ ವಚನ ಕಾಯದಲಿ ತಿಳಿದನು-

ದಿನದಿ ವಚನ ಕಾಯದಲಿ ವೃಜಿನಾ-

ರ್ದನ ಸದಾ ಕೈಕೊಂಡು ಸಂತೈಸುವನು ತನ್ನವರ||6||

Anala pakvava gaisidannava

analadoLu hOmisuva reradan

tanimiShEshanu mADi mADisidaKhiLa karmagaLa|

Mana vachana kAyadali tiLidanu-

Dinadi vachana kAyadali vrujinA-

Rdana sadA kaikonDu santaisuvanu tannavara||6||

SUMMARY: Like offering the rice prepared in fire to fire god (Agni), all the actions and reactions that Lord Sri Hari does and gets them done through mind, speech and body should be submitted back to Lord Hari with full consciousness and awareness and without any suspicion. Destroyer of sins, Sri Hari, will accept them and console us, always.

Here is a beautiful explanation of how to surrender all our actions and thoughts to Lord Hari. While performing Vaishwadeva, a ritual of surrendering rice to Lord through Fire God, rice is prepared with fire and offered to Lord in the fire. Similarly, it should always be remembered that “NAham kartA Harihi KartA” (I do not do anything and everything is done by supreme Lord Sri Hari); all human thoughts and actions are done by the Lord, who gets everything done according to his will, albeit in accordance with the Karmic correlation; with this firm faith, all human thoughts and actions should again be surrendered to the Lord, which is done by pronouncing ‘Sri Krishnarpanamastu’.

253. ಕುದುರೆಬಾಲದ ಕೊನೆಯ ಕೂದಲು

ತುದಿ ವಿಭಾಗವ ಮಾಡೆ ಶತವಿಧ

ಅದರೊಳೊಂದನು ನೂರುಭಾಗವ ಮಾಡಲೆಂತಹದೋ|

ವಿಧಿಭವಾದಿಸಮಸ್ತದಿವಿಜರ

ಮೊದಲು ಮಾಡಿ ತೃಣಾಂತ ಜೀವರೊ-

ಳಧಿಕನ್ಯೂನತೆಯಿಲ್ಲವೆಂದಿಗು ಜೀವಪರಿಮಾಣ||7||

KudurebAlada koneya kUdalu

Tudi viBhAgava mADe shataviDha

adaroLondanu nUruBhAgava mADalentahadO|

viDhiBhavAdisamastadivijara

modalu mADi truNAnta jeevaro-

LaDhikanyUnateyillavendigu jeevaparimANa||7||

SUMMARY: The quantum of living beings in the creation is equal to one hundredth part of the finest tip of a single hair of a horse’s tail. It can never be lesser or more.

This stanza precisely describes the real role of living beings on earth. If a hair from the tail of horse is plucked and the tip or the end of that single hair is divided into one hundred parts, the quantum of living beings in the universe is equal to one of those one hundred parts of the hair. In common parlor, one hundred actually means innumerable and it is certainly not one hundred.

TattwasAra elaborates:

AshwavAlAgramAdAya viBhajya shataDhA hi tat|

punashchashataDhABhinnam kiyanmAnam BhaviShyati|

TAvadbrahmAdi jeevAnAm parimANam prakeertitam||

अश्ववालाग्रमादाय विभज्य शतधा हि तत्।

पुनश्चशतधाभिन्नं कियन्मानं भविष्यति।

तावद्ब्रह्मादि जीवानां परिमाणं प्रकीर्तितम्॥

Holy scriptures clearly state that being, the soul, the self is very subtle; the subtlety of the atom of Jeeva or being is more compared to the subtlety of the atom of solids. In other words, the atomic representation of a being is the subtlest. This subtlety is universal and it is the same among all beings, including Brahma and other deities and demi gods.

In his work titled “VishnutattwanirNaya”, Sri Madhwacharyaru splendidly explains this phenomenon:

ParamANupradEshE(s)pi hyanantAha prANirAshayaha|

SukShmatvAdeeshashaktayaiva sThUlA api hi samsThitAha||iti cha||

परमाणुप्रदॆशॆsपि ह्यनन्ताः प्राणिराशयः।

सूक्ष्मत्वादीशशक्त्यैव स्थूला अपि हि संस्थिताः॥इति च॥

Within the space where an atom exists, innumerable heaps of beings exist.

Even in Vishnupurana this factor has been wonderfully explained.

The word “viDhiBhavAdisamastadivijara” indicates that irrespective of the number of beings in the minutest space, the discrimination between one being and another is always the case.

ADhyAtmamAla (30, 31) substantiates this factor further:

TanmaDhyE cha sadA jeevaha swarUpAvayavaihi sadA|

SwarUpEndriyayuktaha san jnAnarUpashareeravAn||

vartantE tasya chaitadDhipramANamiha kaThyatE|

तन्मध्यॆ च सदा जीवः स्वरूपावयवैः सदा।

स्वरूपॆन्द्रिययुक्तः सन् ज्ञानरूपशरीरवान्॥

वर्ततॆ तस्य चैतद्धिप्रमाणमिह कथ्यतॆ।

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