MADHWAVIJAYA DWITEEYAHA SARGAHA - SHLOKAS 20, 21 AND 22

(These stanzas amply describe the physical and mental preparations the couple undertook for the birth of a very special Jagadguru or Master of Universe. Please read, comment and share. SDN)        

PatnyA samam Bhagavataha sa Bhajan padAbjam BhOgAn laGhUnapi punarlaGhayAnchakAra|

DAntam swayam cha hrudayam damayAnchakAra swachCham cha dEhamaDhikam vimaleechakAra||20||

(ಪತ್ನ್ಯಾ ಸಮಂ ಭಗವತಃ ಸ ಭಜನ್ ಪದಾಬ್ಜಂ ಭೋಗಾನ್ ಲಘೂನಪಿ ಪುನರ್ಲಘಯಾಂಚಕಾರ|

ದಾಂತಂ ಸ್ವಯಂ ಚ ಹೃದಯಂ ದಮಯಾಂಚಕಾರ ಸ್ವಚ್ಛಂ ಚ ದೇಹಮಧಿಕಂ ವಿಮಲೀಚಕಾರ||20||)

SUMMARY: Having started serving the lotus feet of the Lord, along with his wife, he further reduced all comforts and luxury in life, which he had already sacrificed much before. The mind, which was already under control, was further restricted. He purified his body, which was already quite pure.  

Teevraihi payOvratamuKhairviviDhairvratAgrair-

jAyApatee guNagaNArNavaputrakAmau|

SampUrNapUruShamatOShayatAm nitAntam

DEvEritAviva purA(a)ditikashyapau tau||21||

(ತೀವ್ರೈಃ ಪಯೋವ್ರತಮುಖೈರ್ವಿವಿಧೈರ್ವ್ರತಾಗ್ರೈರ್ಜಾಯಾಪತೀ ಗುಣಗಣಾರ್ಣವಪುತ್ರಕಾಮೌ|

ಸಂಪೂರ್ಣಪೂರುಷಮತೋಷಯತಾಂ ನಿತಾಂತಂ ದೇವೇರಿತಾವಿವ ಪುರಾ(s)ದಿತಿಕಶ್ಯಪೌ ತೌ||21||)

SUMMARY: Intent on begetting a son, who would be an ocean of virtues, this couple followed Payovrat and other arduous/special vrats and, like Aditi and Kashyap, who had been instructed by Lord Brahma, the duo made embodiment of all virtues Lord Sri Hari very happy.

The word ‘Vrata’ or ‘Vrat’ in Sanskrit means norms and attitude. For every Vrat, certain exclusive norms have been prescribed and any person undertaking a particular Vrat should strictly adhere to the norms to realise his or her sane desires. Vrat also means an oath and it is related to holy and auspicious acts that are believed to impress the deity-dedicated the most.

Norms related to Payovrat have been mentioned in Sri Bhagavata and also Harivamsha.

NAThasya BhUrikaruNAsuDhayA(a)BhiShiktau

Sree sreeDharapratatishArashareerayaShTee|

BhUrivratapraBhavadivyasukAntimantau

Tau dEhashudhDhimatimAtramaThAlabhEtAm||22||

(ನಾಥಸ್ಯ ಭೂರಿಕರುಣಾಸುಧಯಾ(s)ಭಿಷಿಕ್ತೌ ಶ್ರೀ ಶ್ರೀಧರಪ್ರತತಿಶಾರಶರೀರಯಷ್ಟೀ|

ಭೂರಿವ್ರತಪ್ರಭವದಿವ್ಯಸುಕಾಂತಿಮಂತೌ ತೌ ದೇಹಶುಧ್ಧಿಮತಿಮಾತ್ರಮಥಾಲಭೇತಾಂ||22||)

SUMMARY: Pleased with them, Lord Hari showered on the couple the elixir of his kindness; a  divine manifestation of Lord Narayana and Goddess Lakshmi made abodes in their body. A divine radiation enveloped the duo due to the performance of many Vrats and fasting. They secured purest physical forms.  

SRI RAMACHARITRYA MANJARI OF SRI RAGHAVENDRA SWAMIGALU

(In the previous narration, only the meaning of the first stanza of this outstanding work of Sri Raghavendraru had been given. There are quite a few special expressions in the stanza and exploration of the same is essential to have a comprehensive understanding of this glorious poetic sojourn. Please read, comment and share. SDN)

SreemAn pUrvam prajAtO DasharaThanrupatE

RAmanAmA(a)Tha neetO|

VishwAmitrENa mantrAhrudanujasahitastATakAm GhAtakO(a)stram||

BrahmAdyam prApya hatwA nishicharanikaram

yajnapAlO vimOchyAhalyAshApam cha BhangtwA

ShivaDhanurupayan JAnakeem naha praseedEt||1||

In another version of the same work, the first two words of this stanza have also been mentioned as “SreemAn ViShNuhu”, which has no bearing on the overall meaning of the stanza. However, a few scholars are of the opinion that since Sri Raghavendraru has mentioned in his “KrishnachAritryamanjari” as “ViShnurbrahmAdidEvaihi”, the original text of this first stanza in Sri RamachArtryamanjari might have been “SreemAn VishNuhu”. 

The reason for Sriramavatara:

SreemAn ViShNuhu prAjAtaha — pUrvam kSheerAbDhishAyee NArAyaNaha RAvaNAdirAkShasapeeDita BrahmAdidEvaihi BhUBhAraharaNArTham prArThitaha tAn shAKhAmrugAdiBhAvEna utpadyDhwam ityanujnApya putrArThinA DasharaThEna iShTaha tadBhAryAyAm KausalyAyAm prAdurBhUtaha SumitrAyAm LakShmaNashatruGhnau jAtau, KaikEyyAm BharatO jAtaha||

ಶ್ರೀಮಾನ್ ವಿಷ್ಣುಃ ಪ್ರಜಾತಃ — ಪೂರ್ವಂ ಕ್ಷೀರಾಬ್ಢಿಶಾಯಿಃ ನಾರಾಯಣಃ ರಾವಣಾದಿರಾಕ್ಷಸಪೀಡಿತ ಬ್ರಹ್ಮಾದಿದೇವೈಃ ಭೂಭಾರಹರಣಾರ್ಥಂ ಪ್ರಾರ್ಥಿತಃ ತಾನ್ ಶಾಖಾಮೃಗಾದಿಭಾವೇನ ಉತ್ಸದ್ಯಧ್ವಂ ಇತ್ಯನುಜ್ಞಾಒತ ಪುತ್ರಾರ್ಥಿನಾ ದಶರಥೇನ ಇಷ್ಟಃ ತದ್ಭಾರ್ಯಾಯಾಂ ಕೌಸಲ್ಯಾಯಾಂ ಪ್ರಾದುರ್ಭೂತಃ ಸುಮಿತ್ರಾಯಾಮ್ ಲಕ್ಷಣಶತ್ರುಘ್ನೌ ಜಾತೌ ಕೈಕೇಯ್ಯಾಮ್ ಭರತೋ ಜಾತಃ|

Earlier, Lord Brahma and other deities, who were being tormented by Ravana, approached Sri Narayana, who was resting on AdishEsha in the Milky Ocean, and requested him to reduce the heavy burden on the Earth. He ordered all the deities to take birth on Earth as monkey and other animals. Impressed by the performance of two sacrifices (Ashwamedha and PutrakAmEShTi) by King Dasharatha, He (Lord Narayana) descended on Earth as the son of Dasharatha’s wife Kausalyadevi and came to be called as Rama. Lakshmana and Shatrughna were born from Sumitra Devi and Bharata from Kaikeyi.

Backdrop

Sometime ago, Pulastya, one of the sons of Lord Brahma, was doing penance near Mount Meru. A few young girls used to frequent that place and were trying to induce and woo the sage. Although Pulastya had overpowered anger in the worldly sense of the term, he was slightly enraged by the adolescent activities of the girls and cursed them as “whoever sees me will become pregnant”. As a result, those young girls abstained from visiting that place. However, unaware of the curse, daughter of King Trunabindu looked at sage Pulastya and immediately became pregnant. She had no deceitful intentions. She came to know about the curse and therefore appealed to the sage, convinced him and got married to him. She begot a son called Vishrava.

Later, sage Vishrava married Sugati, a daughter of Bharadwaja Rishi. The couple got a son called Kubera, who got blessed by Lord Brahma to be the Guardian or custodian of the North. Kubera also secured Pushpaka, the celestial airplane.

Lord Brahma had another son called Heti, who was a demon. Heti begot a son called Vidyutkesha, who begot three sons called Malyavan, Sumali and Mali. All these three sons impressed Lord Brahma and secured a boon that they “could not be killed by anybody”. Empowered by that boon, the trio settled down in Lankapuri and began torturing Brahmins and deities. All the victims joined together and surrendered to Lord Rudra for recluse and relief. However, Lord Rudra expressed his inability to either control or kill the trio. He, along with other deities, went to Lord Narayana and sought his intervention in the matter. Lord Vishnu instantly killed Mali and a huge army of ruthless demons. Sumali and Malyavan fled from the battlefield, along with their armed forces. Sumali sought a grandson from his daughter Kaikasi, who could kill all the deities. He got her married to Sage Vishrava. Kaikasi and Vishrava couple begot four children named as Ravana, Kumbhakarna, Vibheeshana and Shurpanakha.

(Let us examine the early life of Ravana in the next episode. Thank you. SDN)

MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 18 AND 19

(In these two stanzas, Sri Narayana Panditacharyaru explains the pious life Sri Madhyageha Bhattaru and his wife were leading and the way they appealed to the Lord to bless them with a son. Please read, comment and share. SDN)

PUrvE(a)pi kardamaparAsharapAnDumuKhyA yatsEvayA guNaguNADhyamapatyamApuhu|

Tam pUrNasadguNatanum karuNAmrutAbDhim NArAyaNam kulapatim sharaNam vrajEma||18||

SUMMARY: (The Brahmin couple decided) “Like in the past Kardama Prajapati, Parashara Muni, Panduraja and other great persons had surrendered to Him and begot sons of exemplary character, let us surrender to Narayana, an embodiment of virtues, an ocean of kindness and our family.”

It may be recalled that impressed by the unbiased appeal of Kardama, one of the nine Maharishis, who were born out of the mind of Lord Brahma (Brahmamanasa putras), was a  committed devotee of Sri Vishnu. Kardama did penance on the banks of Saraswati River for a long time. Impressed by his penance, Lord Vishnu appeared in front of the sage and asked him to seek any blessing. The sage said that he wanted to marry a bride to beget children. Lord Vishnu said that very soon, Swayambhuva Manu would voluntarily meet the sage and get his daughter Devahuti married to him (Kardama). While Kardama continued his penance, as pronounced by Lord Vishnu, Swayambhuva Manu arrived at the place where Kardama was still doing penance. As per the destiny, the marriage of Kardama with Devahuti took place and the couple lived happily for a few years. Later, Devahuti requested her husband Kardama to bless her with a son. Meanwhile, Kardama created an airplane with his mystic power of penance and the couple merrily spent a few years in going round the world. Later, Devahuti gave birth to nine daughters namely KalA, Anusuya, Shradhdha, Havirbhuk, Arundhati, Shanti, Gati, Kriya and Khyati. These brides married Mareechi, Atri, Angeerasa, Pulastya, Vashishtha, Atharvamuni, Pulaha, Kratu and Bhrugu. At that moment, sage Kardama told his wife Devahuti that he would become a saint. Devahuti requested him to bless her with a son as the heir and then get ordained into sainthood. He appealed to Lord Vishnu, who agreed to be born as his son and accordingly, Kapila Maharshi, an incarnation of Lord Vishnu was born to Devahuti. Similarly, as requested by Sage Parashara, Lord Vishnu took birth as the sage’s son called Sri Vedavyasaru. Owing to the appeals of King Pandu, the Pandavas Yudhishthira (Yamadharma), Bheemasena (Lord Vayu), Arjuna (Lord Indra), Ashwini Kumars (twin brothers of Star Ashwini) were born to Kunti Devi.      

IthTham vichintyamananyabanDhuhu prEShThapradam rajatapeeThapurADhivAsam|

BhaktyA BhavAbDhiBhangadayA shuBhAtmA BhEjE Bhujangashayanam dwiShaDabdakAlam||19||

SUMMARY: Having thought on these lines, Mdhyageharu, who firmly believed that Lord Vishnu, who was then residing in the form of Sri Anantasana at Rajatapeethapura (Udupi), served the Lord, along with his wife, for twelve long years. Madhyageharu was aware that Lord Vishnu, who alone deserved to be prayed; only Lord Vishnu could fulfil his desires and only he could make anyone cross the ocean of family life. 

MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 15, 16 AND 17

(In these stanzas, the routine activities of Sri Madhyageha Bhattaru, the corrupted beliefs of people and their plight, their mental agony and their dilemma have been cryptically described. This had laid the foundation for the birth of Sri Madhwacharyaru. Please read, comment and share. Meanwhile, I wish to provide some explanatory notes on Sri Rama Charitra Manjari of Sri Raghavendra Swamigalu in English very soon and request all my friends to extend the same support and encouragement to it as you have been doing till now. Thank you, yours affectionately, SDN)

GOvindasundarakaThAsuDhayA sa nRUNAmAnandayanna kila kEvalamindriyANi|

Kintu praBhO rajatapeeThapurE padAbjam shreevallaBhasya BhajatAmap daivatAnAm||15||

SUMMARY: By narrating the most pleasing, elixir-like stories of Lord Govinda, that Brahmin was enlightening and making the ears and other sensory organs of not only the Brahmins and other people of Rajatapeethapura happy but also the sensory organs of those deities, who had descended there to serve Lord Ananteshwara.

With this explanation, it can be concluded that Sri Madhyageha Bhattaru was a renowned Puranic or was eloquent in narrating epic stories. Even the deities were pleased with his honesty, sincerity and spirituality. It is also indicative of the fact that the Linga present at Sri Ananteshwara temple in Udupi or Rajatapeethapura is a manifestation of Lord Narayana or Sri Parashurama.    

ItTham harErguNakaThAsuDhayA sutRuptO nairguNyavAdiShu janEShwapi sAgrahEShu|
TattvE sa kAlachalaDheeratisamshayAlurDheemAn DhiyA shravaNashODhitayA pradaDhyau||16||

SUMMARY: While the residents of Rajatapeethapura were thus highly satisfied with the narration of stories of Lord Hari by Sri Madhyageha Bhattaru, their psyche was perturbed and caught in a spell of ambiguity since the proponents of mysticism were spreading their argument that the Lord is inattributable or the Lord had no attributions. Being clever and great thinkers, they began reasoning on the following lines.   

TrAtA ya yEva narakAt sa hi putranAmA muKhyAvanam na sulaBham puruShAdapUrNAt|

TasmAt samastavidapatyamavadyaheenam vidyAkarAkRuti laBhEmahi kairupAyaihi||17||

SUMMARY: Isn’t he the real Putra (son), who releases his parents from the hell called Punna and makes a way for them to salvation? Such a prominent protection cannot be provided by a person of immaturity or incomplete knowledge. Therefore, how can we beget a child, who knows everything, free from any defect and a shelter for such unbiased knowledge?

The word Putra in Sanskrit means son. This word has been substantiated in Vedas as follows:

PunnAmnO NarakAt trAtA putra ityaBhiDheeyatE

MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 12, 13 AND 14

(These stanzas throw light on the marriage and married life of Madhyageha Bhatta, the father of Sri Madhwacharya. Please read, comment and share. SDN)

ArTham kamapyanavamam puruShArThahEtum

pumsAm pradAtumuchitAmuchitaswarUpAm|

KanyAm suvarNalasitAmiva vEdavidyAm

jagrAha Vipra vruShaBhapratipAditAm saha||12||

SUMMARY: That Brahmin married a bride, who was adorned with gold jewels and was appearing like capable of delivering a child who could pave the way for accomplishing the task of having born on earth as a man and who could provide the world with a valuable meaning to Scriptures; such a woman was handed over to the Brahmin by another worthy Brahmin.

In this stanza, the Brahmin refers to Sri Madhyageha Bhattaru, who first studied the Vedas thoroughly and then married a girl, who was like an embodiment of Vedic studies. This explanation is only aimed at describing the purity of character, conduct and behaviour of the bride, who could deliver a son, who would go on to provide a new light to the world.

Some scholars are of the opinion that by describing the lady as embodiment of Vedic studies, the poet has symbolically mentioned that the name of the wife of Sri Madhyageha Bhattaru was Vedavati.

In their previous births, the Madhyageha Bhattaru and his wife were Pandu and Kunti, Bharadwaja couple and also Jamadagni couple, according to various holy texts and epics.

REmE(a)chChyOpaniShadEva mahAvivEkO

BhaktyEva shudhDhakaraNaha paramashritA(a)lam|

MiThyABhimAnarahitaha parayEva muktyA

swAnandasantatikrutA sa tayA dwijEndraha||13||

SUMMARY: That great Brahmin loved his wife, who could beget a noble, extraordinary progeny like Ananda Tirtharu, who would be like a distinctly wise man shines with the knowledge of the purity of Upanishads, a person of purest mind shines with a committed devotion to Lord and a person securing the holiest salvation by shedding false prestige.

The stanza indicates that Madhyageha Bhattaru was a very wise and clever person; he was having a pure heart and had shed all pride or false prestige. His wife too was purity personified, loyal to husband (Pativrata) and equally great, reminiscent of devotion and salvation.       

Tasya praBhOshcharaNayOho kuladEvatAyA Bhaktim nijaDharmarataha sa Dheeraha|

VijnAtaBhAratapurANamahArahasyam yam BhaTTa ityaBhivadanti janA vineetam||14||

SUMMARY: Adhering strictly to the cultural practices of community he was born in, the brave Brahmin had a firm, unbiased and stoic devotion for his family deity called Lord Anantasana. He was well conversant with the secret and hidden meanings of Mahabharata and other epics or Puranas. Being a very modest and well-behaved person, the people used to address that Brahmin as Bhattaru. 

VISHWAMITRA ATTAINS BRAHMARSHI

(Lord Brahma conceded the demand of deities. Taking deities along with him, Lord Brahma went to the Tapovan where Vishwamitra was doing the penance and said these pleasing words:

“Welcome to you, oh Brahmarshi. We are very much impressed with your penance. With your arduous penance, you have earned the status of a Brahmin. I have come here along with the deities and will bless you with longevity. You will have your desire fully realised. Oh modest, good luck to you. You can happily return to your original home.”

Rama, hearing the words of Lord Brahma, Mahamuni Vishwamitra saluted Lord Brahma and all the deities by prostrating in front of them and said these words with mirth:

“Brahmadeva, if I have certainly become a Brahmin, apart from having secured longevity, then let the origin of all knowledge Omkara3, Vedas, along with their sections and subsections, and Vashatkara, the facilitator of all sacrifices, enter my body in a personified form. Oh deities, let Vasishtha, son of Brahma, who is an outstanding exponent of Vedas and Sub Vedas and an epitome of Brahmajnana, the ultimate truth and knowledge,also pronounce what you have said. Vasishtha should also concede that I am a Brahmarshi. If at all this ultimate desire of mine gets realised through you, then, I will certainly feel that I have achieved the glory. After meeting these demands of mine, you can rturn to your respective worlds.”

In order to honor the prayer of Vishwamitra, the deities went to Vasishtha and requested him. Pleased with the appeal of deities, meditation-possessed, unparalleled Vasishtha went near Vishwamitra, offered friendship and as told by the deities, he called Vishwamitra as ‘Brahmarshi’:

Brahmarshistvam na sandEhaha sarvam samaptsyatE tava|

ItyuktvA dEvatAshchApi sarvA jagmuryathAgatam||24||

“Vishwamitra, you have become a Brahmarshi, There can be least doubt about this. The Omkara-Vashtakaras and Vedas and Subvadas will be with you in a personified form in the same way they do with any Brahmarshi.” Deities agreed with Vasishtha, took his orders and returned to their respective worlds.

Raghava, in this manner, after securing the highest status of a Brahmin through very arduous efforts, Vishwamitra felicitated Vasishtha, who is the greatest of all those engaged in penance, as per the set protocol.

Later, having attained the desired status, Vishwamitra continued to do penance and visited various places. (According to one school of thought, the deities renamed Raja Kaushika as Vishwamitra at the time of awarding him Brahmarshi status. There was a discussion among the deities as to what name should the new sage be given. It was decided by the deities that Raja Kaushika had set a new bench mark for attaining Brahmin’s status with his arduous penance. He had become a friend, Mitra, of the Universe, Vishwa, by ridding himself off all vices and natural traits and hence they named him as Vishwamitra.)

Having been declared Vishwamitra, the Brahmarshi, by Lord Brahma, deities and Vasishtha, the sage travelled through several places and pilgrim centres, forests and mountains. He had given a new definition to Brahmin’s status and the hard way it is attained. The transformation from a most fierce, ferocious and feared king Kaushika to the state of Brahmarshi was arduous and incomparable, Shatananda concluded. Thrilled serenely by the narration, Janaka told Vishwamitra:

“Great sage, I am really blessed with your arrival with the distinguished heirs of Kakutstha dynasty, Rama and Lakshmana, here. By gracing this occasion of a holy sacrifice here, you have sanctified this palace, this kingdom and all my subjects. You have sanctified me with your arrival at this auspicious hour. I have no words to really and truly express my gratitude to you, now. Hearing the details of your long and strenuous, determined and dedicated penance through our Royal Preceptor Shatananda, I must confess that you are peerless in everything, be it penance, power, conviction, concentration and what not. You are the personification of penance and embodiment of spiritual life. No one will ever get bored hearing your history. As it is now approaching dusk and we all need to perform the Sandhyavandana, let us all meet again on the morrow. Great Vishwamitra, I seek your permission to take leave for now.”

Vishwamitra complimented Janaka for all his kind words and patient hearing and for sparing time to be with him for so long before parting. Janaka and his entire family came round Vishwamitra thrice and saluted him with devotion and took leave of them. Vishwamitra retired to his cottage.

MADHWAVIJAYA DWITEEYAHA SARGAHA – SHLOKAS 10 AND 11

(In these stanzas, more specific details about the birthplace of Sri Madhwacharya have been mentioned. Please read, comment and share. SDN)

VEdAdrisadrajatapeeThapurEshwarABhyAm grAmO viBhUShitataraha shivarUpyanAmA|

HEmAdrirAjaviBhurAjadilAbrutABhastasyABhavadguruguNaha Khalu mUlaBhUmihi||10||

That Brahmin’s family had its roots in Shivalli, a tiny hamlet, which was glowing with several virutes  due to the presence of Vedadri and the Lord of the holy Rajatapeethapura, Sri Anantasana. The place was reminiscent of continent Ilavruta, which had been brightened up by the presence of Meru, the golden mountain, and Lord Rudra.

A mountain called Vedachala is located to the East of Udupi and is about two miles away from this temple town. Two rivers namely Indrani Teertha and Suvarna originate from Vedachala.

In Teerthaprabandha, Sri Vadirajaru has mentioned that anyone who takes a dip in Suvarna River on the special occasion when Krishna Paksha Chaturdashi coincides with a Tuesday will be able to hear the sound of his or her sins being burnt.   

It is mentioned in Bhagavata that Ilavrutakhanda is around Mount Meru and Lord Rudra resides there.

RAmADhivEshitahariswasrumaulimAlA rAjadvimAnagirishOBhitamaDhyuvAsa|

KShEtram sa pAjakapadam trikulaikakEtuhu kam yaddaDhAti satatam Khalu vishwapAjAt||11||

SUMMARY: That Brahmin, who was like the head-flag among those three families, was living at a holy place called Pajaka, which was adorned by the garland-like Vimanagiri where Goddess Durga, who was a sister of Lord Krishna and had been consecrated there by Lord Parashurama;  Pajaka had obtained water from Lord Parashurama.

In this stanza, there is a clue to the fact that Madhyageha Bhatta, father of Sri Madhwacharya, had shifted to Pajaka from Shivalli.

The three families referred to in this stanza were called as Vodippe, Parpadane and Kabekode.

The statement that Pajaka had obtained water from Lord Parashurama is explained by scholars as the water needs of the village were met by Parashuteertha, Dhanusteertha, Banateertha and Gadateertha, the four holy ponds created by Lord Parashurama, an incarnation of Lord Vishnu with his four weapons namely Parashu or battle axe, Dhanus or the bow, Bana or the bow and Gada or the mace. The name of the village is a derivative of this confluence or existence of four holy ponds.

“Pa” stands for Parashurama and “Aja” means Sri Madhwacharya, who will be the next Lord Brahma. Moreover, Vasudevateertha, another pond in this place, was created by Sri Madhwacharya, the next Brahma and therefore the name of the place has been mentioned as Pajaka.