SRI RAGHAVENDRA SWAMY'S SRI RAMACHARITRYA MANJARI

SHLOKA 2

Aayan RAmaha saBhAryO(s)Dhwani nijasahajairBhArgavEShwAsarOpAttadgam hatvA surArim puraga utanutastApasairBhUpapruShTyaihi|

KalyANAnantaDharmO(s)guNalavarahitaha prANinAmantarAtmEtyAdyuktashchABhiShEkE purajasahitO mahyatAm mE vachOBhihi||2||

ಆಯನ್ ರಾಮಃ ಸಭಾರ್ಯೋ(s)ಧ್ವನಿ ನಿಜಸಹಜೈರ್ಭಾರ್ಗವೇಷ್ವಾಸರೋಪಾತ್ತದ್ಗಂ ಹತ್ವಾ ಸುರಾರಿಂ ಪುರಗ ಉತ ನುತಸ್ತಾಪಸೈರ್ಭೂಪಪೃಷ್ಟೈಃ|

ಕಲ್ಯಾಣಾನಂತಧರ್ಮೋ(s)ಗುಣಲವರಹಿತಃ ಪ್ರಾಣಿನಾಮಂತರಾತ್ಮೇತ್ಯೇದ್ಯುಕ್ತಶ್ಚಾಭಿಷೇಕೇ ಪುರಜನಮಹಿತೋ ಮಹ್ಯತಾಂ ಮೇ ವಚೋಭಿಃ||2||

SUMMARY: May Lord Sri Rama, who, while returning to Ayodhya City along with his consort Seetha Devi and his younger brothers, angrily took the bow that Sri Parashurama, who was born in the dynasty of Bhrugu Rishi, joined its two ends and killed the foe of gods and demon called Tapomaya living in the stomach of Sri Parashurama, reached Ayodhya City, was asked by King Dasharatha to ascend the throne as successor, was praised and honoured by Vasishtha and other sages, possesses infinite good virtues, does not have any defect or fallacious qualities, motivates all beings by living in them, is most revered and worshipped by the people of Ayodhya, be impressed and get worshipped by the words I have submitted in this RmachAritryamanjari.   

IMAGERIES IN THIS STANZA:

Aayan – Aa yEti iti Aayan; SaBhAryaha – BhAryayA saha vartatE iti saBhAryaha; Nijasahajaihi – sahajAyatE iti sahajAha nijAshcha tE sahajAshcha nijasahajAha, taihi nijasahajaihi; BhArgavEShTAsarOpAt – BhrugOho gOtrApatyam pumAn BhArgavaha iShavaha AsyantE anEna iti iShTAsa, BhArgavasya iShTAsaha BhArgavEShtAsaha, BhArgavEShtAsasya rOpaha BhArgavEShtAsarOpaha, BhArgavEShtAsarOpam krutwA BhArgavEShtAsarOpAt; tadgam – tam gachChati iti tadgaha, tam gatam; surArim – surANAm arihi surArihi tam surArim; puragaha – puram gachChati iti puragaha; BhUpapruShtaihi – Bhuvam pAti iti BhUpaha, BhUpEna vruShtAha BhUpapruShtAha, taihi BhUpapruShtaihi; KalyANAnantaDharmaha – na vidyatE antaha yEShAm tE anantAha, anantAshcha tE DharmAshcha anantaDharmAha, kalyANAha anantaDharmAha yasya saha kalyANAnantaDharmaha; aguNalavarahitaha – na guNAha aguNAha, aguNAnAm lavaha aguNalavaha, aguNalavEna rahitaha agunalavarahitaha; prANinAm – prANaha yEShAm asti iti prANinaha, tEShAm prANinAm; antarAtmA – antargatashchAsau AtmA cha antarAtmA; ityAdyuktaha – iti Adihi yEShAm tAni ityAdeeni, ityAdiBhihi uktaha ityAdyuktaha; purajanasahitaha – purE janAha purajanAha purajanaihi sahitaha purajanasahitaha.

The imageries help us understand each word better, know their significance and also appreciate the relevance of using such words, which appear to be very simple from a cursory look.

After the marriage of Sri Rama with Seetha, King Dasharatha sets off to Ayodhya, along with his entire family, cabinet, army, friends, sages and relatives. The people of Videha state were talking among themselves as follows: “Both Sri Rama and Seetha Devi do not have a human body in the sense that their body does not pass through the stages of boyhood, adulthood and old age. Seetha Devi has more number of attributes than Brahma and other gods and deities. Sri Rama and Seetha Devi are the father and mother of this entire Universe and they come to earth after being requested by gods and deities. Sri Shukacharya and others, who are the servants of Sri Rama and Seetha Devi, keep on looking at the feet of Sri Rama and Seetha Devi with the sole intention of offering worship to those lotus feet. Being connoisseurs of beauty and charm, everyone wants to incessantly look at their faces, without winking the eyes even once. The truth is that even Sage Shukacharya and other great Rishis are unable to see any organ of their (Sri Rama and Seetha Devi) body. We are indeed very fortunate that we have seen them here.”

After everyone happy in Videha state, Sri Rama began his journey towards Ayodhya, along with a huge group of distinguished people.

(From the next episode, the intrinsic meaning of this stanza as explained by Sri Lakshminarayana Upadhyaya will be narrated. SDN)    

SRI MADHWAVIJAYA – PANCHAMA SARGAHA – SHOLKAS 16 TO 18

SRI MADHWAVIJAYA – PANCHAMA SARGAHA – SHOLKAS 16 TO 18

(In these stanzas, the victory of Sri Poornaprajna in the debate against Buddhisagara and Vadisihma has been explained further. Please read, comment and share. SDN)

Grand victory of Sri Poornaprajna

BuDhyabDhinA vAdivarENa chArjitAm jayashriyam BhUparivartinA chirAt|

AhO muhUrtAdayamaprayatnavAnavAptavAnityativismitam janaihi||16||

ಬುಧ್ಯಬ್ಧಿನಾ ವಾದಿವರೇಣ ಚಾರ್ಜಿತಾಂ ಜಯಶ್ರಿಯಂ ಭೂಪರಿವರ್ತಿನಾ ಚಿರಾತ್|

ಅಹೋ ಮುಹೂರ್ತಾದಯಮಪ್ರಯತ್ನವಾನವಾಪ್ತವಾನಿತ್ಯತಿವಿಸ್ಮಿತಂ ಜನೈಃ||16||

SUMMARY: People expressed their bewilderment over the fact that Sri Poornaprajna had, in a moment, vanquished with ease, Buddhisagara and Vadisihma, who had toured the entire earth over a long period of time and earned the glory.   

Criticism of Shankara Bhashya

VyAKhyAn kadAchinmaNimadvinirmitam BhAShyam janaistarkavishAradairvrutaha|

UvAcha vAcham parihAsahAsavAn sammOdateerthassuramOdadAyineem||17||

ವ್ಯಾಖ್ಯಾನ್ ಕದಾಚಿನ್ಮಣಿಮದ್ವಿನಿರ್ಮಿತಂ ಭಾಷ್ಯಂ ಜನೈಸ್ತರ್ಕವಿಶಾರದೈರ್ವೃತಃ|

ಉವಾಚ ವಾಚಂ ಪರಿಹಾಸಹಾಸವಾನ್ ಸಮ್ಮೋದತೀರ್ಥಸ್ಸುರಮೋದದಾಯಿನೀಂ||17||

SUMMARY: Once, when a large number of experts of logic had gathered around him, Sri Madhwacharyaru, smilingly, averred a sentence that made the gods and goddesses happy.  

‘Shankarabhashya is not true’

SatsUtraBhAvE pravichAritE pruThak BhAShyABhisanDhau cha vishudDhabudDhiBhihi|

Nigruhya gUDhAgrahamugramEtayOrmAnyOnvayO(a)nyOnyamahO na drushyatE||18||

ಸತ್ಸೂತ್ರಭಾವೇ ಪ್ರವಿಚಾರಿತೇ ಪೃಥಕ್ ಭಾಷ್ಯಾಭಿಸಂಧೌ ಚ ವಿಶುದ್ಧಬುದ್ಧಿಭಿಃ|

ನಿಗೃಹ್ಯ ಗೂಢಾಗ್ರಹಮುಗ್ರಮೇತಯೋರ್ಮಾನ್ಯೋನ್ವಯೋ(ಅ)ನ್ಯೋನ್ಯಮಹೋ ನ ದೃಶ್ಯತೇ||18||

SUMMARY: What a surprise! If pure-minded people go through and conceive the hidden emotions of the unerring Brahmasutras and that of Shankarabhasya, separately, without prejudice, the lack of integrity and conformity between the two are not perceptible anywhere.   

Brahmasutras are brimming with the completeness of infinite attributes of Paramatma, his blemishlessness, reality and truthfulness of the universe and comparitives and alternatives to show the discrepancy between the living beings and the Lord. On the contrary, this Bhashya or treatise tries to prove that the Lord lacks all attributes, that the universe is truism and absolute lack of any difference between the living beings and the Lord. How can these two contradictory and paradoxical explanations be considered as equal and same? This means to state that Sri Madhwacharya amply established that the Shankara Bhashya was no Bhashya at all as it lacked what it needs to be treated as a treatise or interpretation.

GuDhAgraha is interpreted as “GUDhAgrahamvichAramArgamapahAya yEvamEva ttattwamityEvamrUpa Agrahaha tam| It means an adamant nature of an uncompromising determination not to surrender. GUDha means secretive or intrinsic and Agraha is insistence.

“ಗೂಢಾಗ್ರಹ” ಪದದ ವಿಗ್ರಹವಾಕ್ಯ ಹೀಗಿದೆ: ಗೂಢಾಗ್ರಹಂವಿಚಾರಮಾರ್ಗಮಪಹಾಯ ಏವಮೇವ ತತ್ತ್ವಮಿತ್ಯೇವಂರುಪ ಆಗ್ರಹಃ ತಂ| ಇದರ ಅರ್ಥ: ಹೊರಗೆ ತೋರಿಸಿಕೊಳ್ಳದೆ ಆಂತರ್ಯದಲ್ಲಿ ಸೋಲೊಪ್ಪದಿರಲು ಹೂಡುವ ಮೊಂಡುತನ ಮತ್ತು ಹಠಮಾರಿತನ. ಇದನ್ನು ಮೊಂಡುವಾದವೆಂದೂ ಕರೆಯಲಾಗುತ್ತದೆ.

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ – LEAF 3

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ  – LEAF 3 

An introduction to Sri Harikathamrutasara.  

It needs a separate and extensive platform to even introduce all the devotional compositions of Sri Jagannatha Dasaru because almost all his compositions are brilliant, highly philosophical, spiritual and pregnant with meaning. The main purpose of this small attempt is to introduce Sri Harikathamrutasara, which is considered to be his magnum opus, especially because this exemplary work has remained unknown to non-Kannadigas. It is unfortunate that even a majority of Kannadigas seem to have ignored this work.

ABOUT HARIKATHAMRUTASARA

Set to Bhamini Shatpadi rhythmic pattern, Sri Harikathamrutasara consists of thirty-two Sandhis comprising 988 stanzas. The primary and most prominent subject matter of Sri Harikathamrutasara is to reaffirm and reiterate the fact that Sri Hari is the only God who is complete in all respects and  attributes; he is attributer, attributable, attribute and attributed; he is beyond anything and everything and he is the be-all and end-all. Sri Jagannatha Dasaru has conceptualised all the aspects of the Lord. The truthfulness of universe, Panchabheda,, discrepancy between the divine and demons, ways to attain salvation (Moksha Sadhana), methods of worship, the glory of salvation, significance of devotion and several other important subjects have been described and explained in this extraordinary work. The Anukramanika Taratamya Sandhi with five poems is the shortest Sandhi or Canto while Kalpasadhana Sandhi with sixty-three poems is the longest. The way Sri Jagannatha Dasaru has vividly and exhaustively described the highly obliging and kindest nature of the Lord is perhaps beyond words and beyond common perception, to say the least.

Sri Harikathamrutasara is replete with beautiful conjunctions; the dictum is simple but most sensible; narrative style is upright, honest and inimitable; thoughts are of high standard; figures of speech are apt and electrifying; the subject matter is most common at the outset but highly dignified, pragmatic and sensitive as one goes deeper into it and every syllable in this great work is brimming with devotion, conviction and dedication to Lord Hari. If read with an open mind, ev

en a pagan will transform in to a devout theist. Sri Jagannatha Dasaru excels in the way he amplifies the greatness of Lord Hari. It is not an exaggeration to rate Sri Harikathamrutasara as the one and only work in Kannada to delicately deliver the most difficult philosophy of Dwaita. He candidly shows to the world the Vishwarupa of Lord Hari in pure Kannada. Many scholars are of the unanimous view that such a wonderful, spirituous and scholarly work as Sri Harikathamrutasara cannot be found in any other language.

Please explore, understand, read, comment and share. SDN     

TEERTHA PRABANDHA STEP 5

(As stated at the beginning, there is no information about the exact number of books written by Sri Vadirajaru, even as many of his manuscripts are said to have not seen the light of the day yet. The available information is being furnished here. One more episode is required to complete the introduction on the known books. Please read, comment and share. SDN)            

3.   NOTES ON DASHOPANISHAD BHASHYA

These notes provide several brilliant and pragmatic meanings. Only a few of them have been found and it appears a few of those found have been published. Some initiative is needed to bring them to light.

4.   UPANYASA RATNAMALA

Sri Vadirajaru has chosen some important portions of his own works like Khandanatraya, Pramanapaddhati and Rukmineesha Vijaya and presented them in the form of discourses. In this book, Sri Vadirajaru has provided very good explanation.

5.   VIVARANAVRANA

This is a criticism of a book titled “PanchapAdikA VivaraNa” written by one Mr. Prakashatma Yati.   

6.   Although two books titled TantrasAravyAKhyA and MadhwavAgraja have been mentioned in other works frequently, they have not been traced so far.

7.   RUKMINEESHA VIJAYA MAHAKAVYA

Once, when Sri Vadirajaru had been to Pune, he saw a procession happening there. When he enquired, he was told that a book titled Shishupalavadha authored by poet Magha was being taken in procession as it had been declared as the most outstanding work. Sri Vadirajaru said that a better book was there in his possession and he could arrange to produce it within a days.  He wrote the book at the rate of one Sarga per day and completed the book in 19 Sargas and sent it to the king. After studying the book well, the scholars conceded that Rukmineesha Vijaya written by Sri Vadirajaru was superior. A procession of the book on the back of an elephant was also arranged at that time. Sri Vadirajaru was also felicitated by the king and scholars. This fact can be seen in many other works of Sri Vaidirajaru, including his biography.

8.   TEERTHAPRABANDHA

     This work has been introduced here and it will be translated.

9.   MAHABHARATA TATPARYANIRNAYA BHAVAPRAKASHIKA

This is an explanatory work on Sri Mahabharata Tatparya Nirnaya of Sri Madhwacharya with some extraordinary meanings and substantiation of several concepts and instances. In this book, he has called Sri Madhwacharyaru as the “Vadi” or defendant and his (Sri Vadiraja’s) king. “Like a Veena player, I have played the melodious tunes as per the direction of Sri Madhwacharyaru,” he has said.

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.       

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 13 TO 15

(In these stanzas, the defeat of Vadisihma and Buddhisagara at the hands of Sri Poornaprajna has been explained. Please read, comment and share. SDN)

Vadisihma vanquished

VikalpakOTeeraTha KhanDayan drutam rEjE(a)Dhikam smEramuKhO bruhanmatihi|

TamastateervA dyumaNirvishudDhayA gavA shritO ViShNupadam sadAspadam||13||

ವಿಕಲ್ಪಕೋಟೀರಥ ಖ೦ಡಯನ್ ದ್ರುತ೦ ರೇಜೇ(s)ಧಿಕ೦ ಸ್ಮೇರಮುಖೋ ಬೃಹನ್ಮತಿಃ|

ತಮಸ್ತತೀರ್ವಾದ್ಯುಮಣಿರ್ವಿಶುದ್ಧಯಾ ಗವಾಶ್ರಿತೋ ವಿಷ್ಣುಪದ೦ ಸದಾಸ್ಪದ೦||13||

SUMMARY: Like the Sun completely destroys the clusters of darkness with his purest rays immediately after he shelters the sky, the shelter of all stars, with his pure words that were based on the words averred by Lord Hari, the ultimate shelter of all pious, Sri Poornaprajna dazzled by condemning the insensible and untenable arguments instantly with a smile.

Sri Narayanapanditacharyaru has categorically said in this stanza that like a single Sun drives away heaps of darkness just by appearing in the sky, Sri Madhwacharya could nullify the eighteen ways or logical reasoning that Vadisihma relied upon to justify his stand with a single statement.

Scholars like Chalari Achar explain that the very fact that Vadisihma employed eighteen types of points to justify his stand was enough to say that he not adequately equipped with appropriate tools. At the most, his eighteen statements appeared like examples for what Lord Krishna says in the Gita. Vadisihma, which means a lion in argumentation, became a paper tiger in front of Sri Madhwacharya.

The word “vishudDhayA” has been substantiated as “ShabdArThadOShashUnyayA” and DUShaNarahitayA nirAkartumashakyayA” by scholars, which mean that the meaning of the words presented by Sri Madhwacharya were beyond questioning, beyond opposition and could never be rejected.

Fragility of Buddhisagara  

AgADhamAtmanyativElamudDhatam tiriskrutAshEShasaraswateetatim|

KAmam mahAmAnasakumBhasamBhavO laGhUchakArEtyapi budDhisAgaram||14||

ಅಗಾಧಮಾತ್ಮನ್ಯತಿವೇಲಮುದ್ಧತಂ ತಿರಸ್ಕೃತಾಶೇಷಸರಸ್ವತೀತತಿತಂ|

ಕಾಮಂ ಮಹಾಮಾನಸಕುಂಭಸಂಭವೋ ಲಘೂಚಕಾರೇತ್ಯಪಿ ಬುದ್ಧಿಸಾಗರಂ||14||

SUMMARY: Like Sage Agastya quaffed the entire ocean that was vast and a culmination of all rivers in a single gulp, Sri Poornaprajna effortlessly vanquished Buddhisagara too, even as he had earlier condemned groups of sentences and was beaming with vanity of possessing a very deep knowledge.

Debators run away

Shwa yEva vAdO(a)stviti vAdinau KhalAvadyOttaram BhAti yadeeryatAmiti|

MaDhwE bruvANE(a)mata tau jitau janaha sa nishchikAyApi nishApalAyanAt||15||

ಶ್ವಏವ ವಾದೋ(ಅ)ಸ್ತ್ವಿತಿ ವಾದಿನೌ ಖಲಾವದ್ಯೋತ್ತರಮ್ ಭಾತಿ ಯದೀರ್ಯತಾಮಿತಿ|

ಮಧ್ವೇ ಬ್ರುವಾಣೇ(ಅ)ಮತ ತೌ ಜಿತೌ ಜನಃ ಸ ನಿಶ್ಚಿಕಾಯಾಪಿ ನಿಶಾಪಲಾಯನಾತ್||15||

SUMMARY: When both of them said “Let the debate continue tomorrow,” Sri Poornaprajna replied “If you can recollect, reveal it now itself.” The audience, who could perceive that the due had been defeated then and there, got it confirmed when they came to know the the next morning that the duo had fled the previous night itself.

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ INTRODUCTION – LEAF 2

INTRODUCTION – LEAF 2

LITERARY WORKS OF SRI JAGANNATHA DASARU (ಶ್ರೀ ಜಗನ್ನಾಥದಾಸರ ಕೃತಿಗಳ ಸಂಕ್ಷಿಪ್ತ ದರ್ಶನ)

Unfortunately, there are no documents to exactly determine or know the number of compositions or books written by Sri Jagannatha Dasaru. Apart from Sri Harikathamrutasara, a lengthy poetic extravaganza comprising 988 stanzas in Bhamini Shatpadi (ಭಾಮಿನೀ ಷಟ್ಪದಿ) pattern, it is believed that Sri Jagannatha Dasaru has left about 195 Keertanas, two Ugabhogas (ಉಗಾಭೋಗಗಳು) , three Suladis (ಸುಳಾದಿಗಳು) and 413 Tatva Suvvalis (ತತ್ತ್ವ ಸುವ್ವಾಲಿಗಳು) to this world. In addition, he is credited with the composition of Sri Varadendra Panchashlokee (ಶ್ರೀ ವರದೇಂದ್ರ ಪಂಚಶ್ಲೋಕೀ) and Sri Satyabodha Panchashlokee (ಸತ್ಯಬೋಧ ಪಂಚಶ್ಲೋಕೀ) in Sanskrit, which date back to his pre-Dasa Deeksha days. He has written “Phalashruti” (ಫಲಶ್ರುತಿ) to “Madhwanama” (ಮಧ್ವನಾಮ) written by Sri Sripadarajaru in Kannada. There are many Keertanas, Gurustuti (ಗುರುಸ್ತುತಿ) , Devatastuti (ದೇವಸ್ತುತಿ), Paramatmastuti (ಪರಮಾತ್ಮಸ್ತುತಿ), Description of Pilgrim Centres (ತೀರ್ಥಕ್ಷೇತ್ರಗಳ ವರ್ಣನೆ) and some compositions under the title Upadeshaparatatvika Padagalu (ಉಪದೇಶಪರ ತಾತ್ತ್ವಿಕ ಪದಗಳು) in the name of Sri Jagannatha Dasaru.

Description of the original form or appearance of Lord Sri Hari, the appearance of Sri Nrusihma and other incarnations of Lord Vishnu, description of different incarnations of Lord Hari found in the form of idols, statues or images in some of the most popular pilgrim places and explanation of the attributes of Lord Hari are the highlight and special features of the works of Sri Jagannatha Dasaru. There are numerous compositions and descriptions of the Lord in prose form which are like brilliant research works due to the extravagant references and citations. For instance, in his 73-statement-long work in Kannada “Aa namipe Sri Brahma vAyuvANi BhArati muKhyaravatAra AvEshakAnamipe” (ಆ ನಮಿಪೆ ಶ್ರೀಬ್ರಹ್ಮ ವಾಯುವಾಣಿ ಭಾರತಿ ಮುಖ್ಯರವತಾರ ಆವೇಶಕಾನಮಿಪೆ) dwells extensively on the differences among deities, incarnations and forms of Lord that are manifestations of certain power of the Lord. He has composed many Stotras in praise and significance of some brilliant, extraordinary lineage of Seers of Mutts, Sri Madhwacharyaru, Sri Jayatirtharu, Sri Vadirajaru, Sri Purandara Dasaru, Sri Vijaya Dasaru, Sri Krishnadwaipayana Tirtharu, Sri Raghavendra Tirtharu, Sri Varadendra Tirtharu, Sri Satyabodharu, Sri Bhuvanendraru, Sri Vasudhendraru and Sri Satyavara  Tirtharu are categorised as Gurustotras. Another compostion that reads as “BhAgeeraThyAdi nadigaLa tAratamya nija BhAgavata tilaka nimirAjagolidu VasiShThayOgeesha pELe sukaThA kutUhalavanurAgadali kELi janarayyA..” (ಬಾಗೀರಥ್ಯಾದಿ ನದಿಗಳ ತಾರತಮ್ಯ ನಿಜ ಭಾಗವತ ತಿಲಕ ನಿಮಿರಾಜಗೊಲಿದು ವಸಿಷ್ಠಯೋಗೀಶ ಪೇಳೆ ಸುಕಥಾ ಕುತೂಹಲವನುರಾಗದಲಿ ಕೇಳಿ ಜನರಯ್ಯಾ) deals with the discriminaion or difference that exists among sacred rivers.  One more composition “Smarisi teerthakShEtra  sajjanaru nityadali aruNOdayakAladaleddu BhaktipUrvakavAgi shravaNa mALpara pAparAshigaLa pariharisutta santaisuve…” (ಸ್ಮರಿಸಿ ತೀರ್ಥಕ್ಷೇತ್ರ ಸಜ್ಜನರು ನಿತ್ಯದಲಿ ಅರುಣೋದಯದಲೆದ್ದು ಭಕ್ತಿಪೂರ್ವಕವಾಗಿ ಶ್ರವಣ ಮಾಳ್ಪರ ಪಾಪರಾಶಿಗಳ ಪರಿಹರಿಸುತ್ತ ಸನ್ತೈಸುವ..” lists out the names of holy places.

What these compositions achieve or provide humanity with is that they not only please the readers with their exemplary literary values, didactic nature, elegant expression and picturesque descriptions but also instil and promote devotion for the deities they relate to.

Sri Jagannatha Dasaru never deviates from Holy Scriptures in his compositions. On the contrary, they explain in plain dictum the hidden meanings of Shastras. In “Siri ramaNa tava charaNa dorakuvudu hyAnginnu parama pApiShTha nAnu…” (ಶ್ರೀ ರಮಣ ತವ ಚರಣ ದೊರಕುವುದು ಹ್ಯಾಂಗಿನ್ನು ಪರಮ ಪಾಪಿಷ್ಠ ನಾನು) he enlists the sins that every human being commits with or without knowledge.

Because of space constraint, the second part of this episode will be served later. SDN