SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(In this episode, the story of the birth of Parashurama is narrated. Please read, comment and share. SDN)

The story of Parashurama.

Obviously, Seetha Devi possessed more qualities than what Brahma and other Gods possessed. Sri Rama is beyond attributes. Indeed, Sri Rama and Seetha Devi are parents of all beings in the universe.

When Sri Rama and Seetha Devi, along with all other people, had travelled a short distance, Parashurama appeared there. Before taking birth as Sri Rama, Lord Hari had taken the incarnation of Parashurama in the dynasty of Sri Bhrugu Maharishi. Parashurama had decided to make the universe aware of the fact that Sri Rama was an incarnation of Lord Narayana and therefore he appeared in front of Sri Rama as though he was trying to confront the Ayodhya Prince. Parashurama told Sri Rama: “Oh Rama, the bow I possess is the bow of Sri Narayana. If you can tie the string to it and pull the string once, all of us will be convinced that you are an incarnation of Lord Narayana.” Sri Rama took the bow, tied the string and even set an arrow on the string. Owing to a boon bestowed by Lord Brahma, a demon had managed to hide in the stomach of Sri Parashurama. He was then ousted out of the stomach by Sri Parashurama. Sri Rama killed that demon with the arrow he had already set.

Background of Bhargava Rama

As already stated, Sage Rucheeka belonging to the dynasty of Bhrugu Rishi married Satyavati Devi, daughter of King Gadhi. His mother-in-law sought his blessings to have a son and wife sought to become the mother of a spiritually awakened son. Accordingly, Sage Rucheeka made up his mind to grant a son with the attributes of a prince like cruelty to his mother-in-law and a saintly, calm, patient and sobre son to his wife Satyavati. Accordingly, he gave a bowl of gruel each to his mother-in-law and wife by chanting relevant Mantras and then went away to have bath.

Thinking that her son-in-law had cheated her by granting a son of noble qualities like patience, knowledge and intelligence, the mother-in-law exchanged her bowl of gruel with the bowl of Satyavati. On his return, Sage Rucheeka saw the face of his wife Satyavati. He could immediately notice that the face of Satyavati had all indications of bearing a son with Kshatriya attributes. With his mystic powers, he could understand what had happened. He revealed to his wife that her mother had interchanged the bowl of gruel with an evil motto. He also told his wife that her son would be cruel and stubborn.

Satyavati was frightened by this development and appealed to her husband to somehow save her. Rucheeka said: “You will have a calm and patient son since my chanting of Mantra cannot fail. Because of this Havis, one of your grandsons will be very cruel. Accordingly, Satyavati gave birth to Jamadagni. After the birth of son, Satyavati went away to flow as a holy river called Kaushiki.

Jamadagni, who became a Brahmarishi, married Renu’s daughter Renuka, whose youngest son was named Rama, an incarnation of Sri Narayana. Since he was born in the dynasty of Bhrugu Rishi, he came tobe known as Bhargava Rama.

Even though he was born as the son of Jamadagni Rishi, he had imbibed some cruelty only to make what Rucheeka Rishi had uttered. To make the world aware that he had taken birth as a Kshatriya to kill all the demons, he was always carrying an axel and a bow and came to be known as Parashurama.          

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - 19 TO 21

(A stage is set in these stanzas for Sri Madhwacharyaru to create a New Horizon of interpretation of the Sutras. Please read, comment and share. SDN)

The objections unclarified

Iti bruvANE pratipAdayatyalam BhAShyE(s)tra dOShAn prabalAn muhurmuhuhu|

Tasmimstu vismEraDhiyO(s)pi yatnatO na sThEyasaha paryaharannimAnamee||19||

ಇತಿ ಬ್ರುವಾಣೇ ಪ್ರತಿಪಾದಯತ್ಯಾಲಂ ಭಾಷ್ಯೇ(s)ತ್ರ ದೋಷಾನ್ ಪ್ರಬಲಾನ್ ಮುಹುರ್ಮುಹುಃ|

ತಸ್ಮಿಂಸ್ತು ವಿಸ್ಮೇರಧಿಯೋ(s)ಪಿ ಯತ್ನತೋ ನ ಸ್ಥೇಯಸಃ ಪರ್ಯಹರನ್ನಿಮಾಮೀ||19||

SUMMARY: Stating in that manner, when Sri Madhwacharyaru went on proving the huge differences and misinterpretations in that Bhasya again and again, the Pandits, who had gathered were puzzled and all of them were unable to clarify those defects even after struggling a lot.

The prophets of Advait philosophy were unable to defend what had been said in the Shankara Bhashya and the fact that they were puzzled only indicates that the new reasoning, interpretation and justification provided by Sri Madhwacharyaru had not been provided anybody else till then. The prophets were unaware of the angle from which Sri Madhwacharya could easily condemn the interpretation they had all along clung to.  

Appeal for fresh interpretation  

Nanvasya sUtrasya parO(s)rTha uchyatAm yadBhAShyamAtram BhavatA nirasyatE|

BhavAdrushairyaha kaviBhirna dUShyatE kaThanchanEtyUchurimE vachaswinaha||20||

ನನ್ವಸ್ಯ ಸೂತ್ರಸ್ಯ ಪರೋ(s)ರ್ಥ ಉಚ್ಚ್ಯತಾಂ ಯದ್ಭಾಷ್ಯಮಾತ್ರಂ ಭವತಾನಿರಸ್ಯತೇ|

ಭವಾದ್ರುಶೈರ್ಯಃ ಕವಿಭಿರ್ನ ದೂಷ್ಯತೇ ಕಥಂಚನೇತ್ಯೂಚುರಿಮೇ ವಚಸ್ವಿನಃ||20||

The eloquent prophets who had assembled there then appealed to Sri Madhwacharyaru: “You have only said that the prevailing Bhashya is wrong and erroneous. Scholars like you can provide the correct clarifications for these formulae so that your clarifications will not be subjected to the same sort of criticism or denial.”  

The Pandits could easily grasp by the manner in which Sri Madhwacharyaru criticised the then existing interpretation of Sutras that he could easily provide the correct version.

Initially, Sri Madhwacharyaru had begun a discourse on Mayavada or mysticism. But, his real interest was to expose the fallacies and provide the correct meaning to the Sutras or Brahma Sutras. However, he did not want to hurt the feelings of prophets or professors.

Precusor to New Horizon

AkliShTasabdAnvayamESha saMBhavatsUrThamuchchairvachanam tadA(ss)dadE|

MAneekrutAmnAyayutasmruti kShaNAdEsyatkaThAtAnDavasUtraDhArakam||21||

ಅಕ್ಲಿಷ್ಟಶಬ್ದಾನ್ವಯಮೇಷ ಸಂಭವತ್ಸೂತ್ರಾರ್ಥಮುಚ್ಚೈರ್ವಚನಂ ತದಾ(ss) ದದೇ|

ಮಾನೀಕ್ರುತಾಮ್ನಾಯಯುತಸ್ಮೃತಿ ಕ್ಷಣಾದೇಷ್ಯತ್ಕಥಾತಾಂಡವಸೂತ್ರಧಾರಕಂ||21||

SUMMARY: Immediately, Sri Madhwacharyaru started spelling out the meaning of all Sutras in very clear terms, without giving room for any sort of doubt about the words, their interpretation. His presentation was in line with the Shrutis and Smrutis and it was almost like a preamble or introduction to the Divine Dance of Narration (Katha Tandava) he was proposing to display in the near future.

It is said in Manu Smruti: “NApruShTaha kasyachit brUyAt”, which indicates that nothing should be said about something without being asked. That is why, Sri Madhwacharyaru took up the task of writing the new Bhashya only after being requested by those who were staunch followers of Shankara Bhasya. Sri Madhwacharyaru first instilled confidence in their minds that he will show the new path. He also proved it beyond doubt that the existing path was not a path at all.   

This particular incident provided the platform for Sri Mashwacharyaru to present his Bhashya. Although he did not need a platform to do so, it was intended to show the right and righteous path to the world of New Horizon.  

SRI HARIKATHAMRUTASARA - UNIT I

SRI HARIKATHAMRUTASARA - UNIT 1 MANGALACHARANA

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

HarikathAmritasAra gurugala

KaruNadindApanitu pELuve

ParamaBhagavadBhaktaridanAdaradi kELuvudu||INVOCATION||

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಗುರುಗಳ

ಕರುಣದಿಂದಾಪನಿತು ಪೇಳುವೆ

ಪರಮಭಗವದ್ಭಕ್ತರಿದನಾದರದಿ ಕೇಳುವುದು||ಪಲ್ಲವಿ||

SUMMARY:

I am hereby telling the HarikathAmritasAra with the blessings and kindness of my Guru and request the ardent devotees of Lord Hari to hear it with reverence and compassion.  

COMMENTARY

This stanza should always be recited at the beginning reciting this work.

Sri Hari is the primordial, impeccable, unsuspicious and intrinsic addressee of Sri Harikathamritasara.  It is the story of Lord Hari as explained, described, defined, extolled and substantiated in Smrutis, Shastras, which is like the Elixir or the Amrita of Eternity. It is ever-fresh and relevant for all times to come. Katha or Story is not in the ordinary sense of being a narrative or fiction but a narrative of the ultimate truth, the ultimate and eternal philosophy, a presentation of the way of life. It is tastier than the Elixir and more eternal than eternity.

The word Sara means the gist, the filtered stuff, purified material and so on. This does not mean that the original texts such as Sri Ramayana, Sri Mahabharata, Sri Bharata Tatparya Nirnaya of Sri Madhwacharyaru, and other holy books contain ‘unwanted’ stuff; it only means that the most important and significant aspects of such texts have been taken out and the entire Sri Harikathamritasara is based on those texts.

Hari is Sri Narayana, Katha symbolically means Mahalshmi and Amrita is indicative of Lord Vayu. Since this entire work is a solemn attempt at presenting and describing the extraordinary attributes of these three, the title of the work “Sri Harikathamritasara” is justified and most appropriate.

“Gurugalu” is an expression that indicates the Dwadasha or twelve Gurus mentioned in Tantrasara by Sri Madhwacharyaru like Guru, Paramaguru, Sri Anandatirtharu, Sri Vedavyasaru, Bharati, Saraswati, Vayu, Brahma, Mahalakshmi, Narayana and Vasudeva. The fact that the prayer offered in the first Unit is in line with this order of deities is one of the striking features of Sri Harikathamritasara.

The expression “Gurugala karuNadindApanitu pELuve” sounds similar to “SrimatpUrNapramatigurukAruNyasaraNim prapannAha” stated in Sri NyayasudhA.

It has been stated in Brahmasutras that the grace, compassion, kindness and affection of Guru is the only valuable and mandatory path to have the grace of the Lord.

“Apanitu” means to the best of knowledge and capacity.

(In the next episode, Sri Narasihmastuti will be narrated. SDN)      

SRI VADIRAJA'S TEERTHA PRABANDHA - STEP 6

(An attempt is made in this episode to provide available information about four more titles authored by Sri Vadirajaru. It must be reiterate that there is no documentary evidence or any other means by which we can know the exact number of books and other forms of literature have been graciously left by Sri Vadirajaru to “Lead us with kindly light on the path of knowledge, realisation of ultimate truth and categorical supremacy of Lord Hari.” Please read, comment and share. SDN)

3.   LAKSHABHARANA TEEKA OF MAHABHARATA

Sri Vadirajaru provides humanity with the meaning of one lakh words chosen from Mahabharata. The mother had vouched in front of Sri Bhuvaraha Swamy that if she were to get a baby boy, she would submit to the Lord’s feet one lakh gold jewels. After providing the special and intrinsic meaning of one lakh words from Mahabharata and told his mother: “Dear mother, I have submitted one lakh jewels to the Lord. His mother asked: “How is possible? I have not seen you submitting the jewels.” Then, Sri Vadirajaru appeared in her dream and made her immensely happy by showing her Sri Bhuvaraha Swamy bedecked with one lakh jewels. Sri Vadirajaru has said that when he was in meditation at Sandhya Mutt in Prayag, Sri Vyasa appeared in person in front of him and expressed a desire that he (Sri Vadirajaru) wrote the meaning for one lakh words chosen from Mahabharata. Sri Vadirajaru saluted Sri Vyasaru, when he appeared in front of him, with the following Shloka:

VyAsAyApratimEtihAsarachanOllAsAya durvAdinAm trAsAyAsakarAya satsukrutavishwAsAya dOShadviShE|

BhAsAyAmunaramyatOyasadrushAyAsAyamAsE vine

DAsAyABhayadAya MadhwaguhrudvAsAya tuBhyam namaha||

ವ್ಯಾಸಾಯಾಪ್ರತಿಮೇತಿಹಾಸರಚನೋಲ್ಲಾಸಾಯ ದುರ್ವಾದಿನಾಂ

ತ್ರಾಸಾಯಾಸಕರಾಯ ಸತ್ಸುಕೃತವಿಶ್ವಾಸಾಯ ದೋಷದ್ವಿಷೇ|

ಭಾಸಾಯಾಮುನರಮ್ಯತೋ ಯಸದೃಶಾಯಾಸಾಯಮಾಸೇವಿನೆ

ದಾಸಾಯಾಭಯದಾಯ ಮಧ್ವಗುರುಹೃದ್ವಾಸಾಯ ತುಭ್ಯಂ ನಮಃ||

SUMMARY: I salute you Sri Vyasa, who is an unparalleled composer, makes ill-motivated, misinterprets tired and unnerved, gives confidence to those who adore him, soothes the devotees like water, assures protection to those who surrender to him and always lives in the heart of Sri Madhwacharyaru.   

4.   SWAPNAVRUNDAVANAKHYANA

This is an exemplary and mysterious work which Sri Vadirajaru makes a dumb Brahmin as a mouthpiece and narrates about his own form in the form of poetry, that too, after he disappeared from this Earth. Everyone should know that Sri Vadirajaru did not “shed” his corporal body like any being but disappeared from our midst.

5.   STOTRAS

According to some unknown source, it is said that Sri Vadirajaru has composed 365 Stotras at the rate of one Stotra a day and was reciting it while offering worship to the Lord. Sri Vadirajaru has, in a way, rendered a great help to Madhwa community by composing these highly valuable Stotras as there was a dearth of Stotras in praise of Lord Vishnu for Madhwas to recite. Hundreds of his Stotras have been unearthed, a few have been published. The most popular among his Stotras is Dashavatara Stuti. It is said that whenever Sri Vadirajaru was reciting this Stotra, Lord Sri Hayagreeva was coming there, joyously jumping, leaping and dancing. SreeshaguNadarpaNa, Sri KrishnAShTaka that begins with the word “PAlayAchyuta”, Sri Navagraha Stotra and others have caught the attention and earned appreciation of one and all.

6.   MAHABHARATA TATPARYA NIRNAYA IN KANNADA

Sri Vadirajaru has written this in Kannada, albeit in the form of summary. The Mahabharata Tatparya Nirnaya was written by Sri Madhwacharyaru.

7.   Sri Vadirajaru has written several devotional songs in

Kannada and he is the first person to have heralded the practice of singing songs in praise of the Lord during Puja. The Bhajans sung in Kartik Maas were written by Sri Vadirajaru. Sri Hayavadana is his pen name. Lakshmishobhana, Swapnagadya, Vaikunthavarnane, Keechakavadha and Gundkriye are pregnant with meaning and they have high spiritual value.

(In the next episode, some of the miracles displayed by Sri Vadirajaru will be mentioned. SDN)    

  

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.

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