(Sri Jagannatha Dasavirachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

INVOCATION TO LORD VAYU

(As both Lord Brahma and Lord Vayu are the sons of Lord Vishnu, the invocation befits for both of them. Please read, comment and share. SDN)

ಆರು ಮೂರೆರಡೊಂದು ಸಾವಿರ

ಮೂರೆರಡುಶತಶ್ವಾಸಜಪಗಳ

ಮೂರುವಿಧಜೀವರೊಳಗಬ್ಜಜಕಲ್ಪಪರಿಯಂತ|

ತಾ ರಚಿಸಿ ಸಾತ್ವರಿಗೆ ಸುಖ ಸಂ-

ಸಾರ ಮಿಶ್ರರಿಗಧಮಜನರಿಗ-

ಪಾರದುಃಖಗಳೀವ ಗುರು ಪವಮಾನ ಸಲಹೆಮ್ಮ||4||

Aaru mUreraDOndu sAvira

MUreraDushatashwAsajapagaLa

MUruviDhajeevaroLagabjajakalpapariyanta|

TA rachisi sAtvarige suKha sam-

Sara mishrarigadhamajanariga-

PAraduHKhagaLeeva guru PavamAna salahemma||4||

SUMMARY: By performing the Shwasajapa or meditation through inhale and exhale for twenty-one thousand and six hundred times through the three types of beings throughout a Brahmakalpa, Oh Guru and Lord Vayu, you make the life of Satviks most comfortable, provide family life to mixed beings and give unlimited misery to low-level beings; please protect us, Oh Guru Vayu.

COMMENTARY:

The working style of Lord Vayu is beyond imagination. After a soul is given a body by Lord Brahma, Lord Vayu chants the Hamsamantra for 21,600 times a day in every living being and thereby he makes them alive. This is an example of his work culture.

AarumUru = 6 x 3 = 18; Yeradondu = 2 + 1 = 3; AarumUreraDondusAvira = (6x3)=18(2+1=3)x1000=21,000; mUreraDushata = 3x200 = 600; so AarumUreraDondusAviramUreraDushata means 21,600.

The meaning of “Shwasajapa” will be elaborated under the Shwasasandhi to be interpreted later. SAtwarigesuKha means distinct happiness for virtuous. There is no equivalent term in English for Sajjanas.

While Jana is easy to translate like it only means person or persons, Sat, the first part of this word is most challenging to describe in English. It has several meanings like a person, who is truthful, honest, sincere, devoted, dedicated, good, meritorious, righteous, kind, passionate, keen in charity, orthodox, conservative, helping, sympathetic and so on. Lord Vayu not only gives such persons earthly happiness but also ensures Moksha or salvation in the end.

In philosophical language “Sat” are “Sattwam sADhuguNAdviShNuhu” or “SAtvaru”, who are basically devotees of Lord Vishnu.

Another important factor is that ViShNurhi dAtA mOkShasya VAyushcha tadanujnayA”. Vishnu alone can bestow “Moksha” but Vayu too can do under the orders of Vishnu.      

For Rajas people or SamsAra Mishrarige, Lord Vayu gives a family life that is a blend of happiness and unhappiness. The ratio of happiness and unhappiness varies in accordance with the Karmic legacy of each individual. However, devotion to Lord Hari and Lord Vayu will certainly reduce the intensity of unhappiness. However, Moksha is a little far-fetched to this category of people. Adhama janarigapAraduHKhagaLeeva means for people coming in the bracket of “Tamasa”, Lord Vayu givens infinite sorrow. One should not misunderstand this quality or attribute of Lord Vayu. By subjecting such people to indefinite sorrow or unhappiness, Lord Vayu helps them shed the negative energy that they have accumulated due to sins committed in the previous lives or births. This again is subject to the conduct of the person concerned in the present life time. Many opportunities arise in one’s lifetime to understand the secret of life. If no realization occurs and the person goes on committing the same sort of sins, then the soul is not refined. It drowns further into deeper world of misery called Andhatamas.

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ ಅರ್ಥವಿವರಣೆ)

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ ಅರ್ಥವಿವರಣೆ)

2.6  Clarifications on concepts

(Questions related to Atula, Sutra, Tadgam etc., have been answered in this episode. Some interesting aspects of this stanza will be provided in the coming episodes. Please read, comment and share. SDN)

There are several words like PaNiniSUtra, where Sutra is common and only the prefix “PaNini” alters. Sutra means formula. Panini Sutra refers to a Sutra formed by Maharishi Panini, an outstanding Sanskrit Grammarian. Similarly, such words only refer to the Sutras formulated by the name of the person that is attached behind or the prefix. However, Sri Madhwacharyaru has, in his Brahmasutra BhAshya, clarified that the word Sutra standing alone, without any prefix, invariably refers to Brahmasutra and nothing else.

The word “Surari” in the original composition is without any qualifying adjective or prefix or suffix. Surari precisely means “a very strong person” or an enemy of Suras or Gods and deities. To indicate the name of the demon, Sri Rayaru has employed the word “Tadgam”, which signifies “enemy of Gods who was inside Sri Parashurama”. This points to the name of “Atula”, the demon because there was none else in the stomach of Parashurama. This point has been clarified in Mahabharata Tatparya Nirnaya by mentioning “PurAtalO nAma mahAsurO(s)BhUt”. Therefore, the word “SurAri” in the original stanza undoubtedly refers to Atula and only Atula.

The word “Tadgam” indicates “presence of Atula, the demon, in the body of Parashurama” due to the power that Lord Rudra and Lord Brahma had conferred on him in the form of separate boons. Lord Parashurama had to honour that power that Lord Brahma and Lord Rudra had given to Atula in recognition of the penance he had done. Yet, the power had its own expiry date. Moreover, the “power” possessed by Atula was not “inborn”. It was temporarily given to him by Lord Brahma and Lord Rudra. If they had

not given that power, the significance of penance done by Atula would have been lost. “Tadgam” also indicates that the power of Atula was extraordinary, not because he was extraordinary but because the penance he did was extraordinary and the kindness, grace and compassion that Lord Brahma and Lord Rudra towards devotees is also extraordinary. The coincidental destruction of Atula by Rama further explains and establishes the fact that the power of Lord Vishnu is infinite, beyond description and beyond any barrier.

In his Mahabharata Tatparya Nirnaya, Sri Madhwacharyaru has clearly indicated the place where Atula was present by using “RAmOdaragaha”, where Udara means the stomach. It was Ramasya Udaraha and Atula was invariably staying in the Udara of Parashurama, which is indicated by the word “Tadgam”.  Thus all the three questions that may arise in this context have been answered.      

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

INVOCATION TO LORD BRAHMA - ಬ್ರಹ್ಮದೇವರ ಸ್ತೋತ್ರ

ನಿರುಪಮಾನಂದಾತ್ಮಭವ ನಿ-

ರ್ಜರ ಸಭಾಸಂಸೇವ್ಯ ಋಜುಗಣ

ದರಸೆ ಸತ್ವಪ್ರಚುರ ವಾಣೀಮುಖಸರೋಜಇನ|

ಗರುಡಶೇಷಶಶಾಂಕದಳಶೇಖರರ ಜನಕ ಜಗದ್ಗುರುವೆ ತ್ವ-

ಚ್ಚರಣಗಳಿಗಭಿವಂದಿಸುವೆ ಪಾಲಿಪುದು ಸನ್ಮತಿಯ||3||

NirupamAnandAtmaBhava ni-

Rjara saBhAsamsEvya RujugaNa

Darase satvaprachura vANeemuKhasarOjaina|

GariDashEShashashAnkadaLashEKharara Janaka jagadguruve twa-

chcharaNagaLigaBhivandisuve pAlipuru sanmatiya||3||

SUMMARY: Oh Lord Brahma, the Guru of the Universe; you are unmatched; epitome of bliss; son of Lord Hari; specially revered and served in the Assemblage of Gods and Deities; Lord of Rugu Gana; one who is possessing the cosmic energy to a super-special extent; the Sun for the lotus face of Goddess Saraswati and the originator of Garuda, Shesha and Rudra, I salute profusely to your feet and you may kindly bless me with good wisdom.

COMMENTARY:

“Upama” in Sanskrit and Kannada means comparison that relates to simile and metaphor in English language. Nirupama means that which cannot be compared to anything else. Lord Brahma the super most being among all other beings (JeevOttamaru) and therefore he is second to none. Since he has “complete” knowledge or “supreme knowledge”, he is endowed with “supreme happiness” or “out-of-the-world bliss” or, in other words, he is synonymous of bliss. He is the son of Lord Sri Hari. Therefore, he is the “Atma Bhava”. What this indicates is that Lord Hari, owing to various reasons and circumstances, took birth to other “parents”. But, Lord Brahma was the son of Lord Hari and none else. This expression signifies that Lord Brahma has never incarnated. The word “Ina” means Sun.

“Jara” in Kannada means “decaying”. It also means birth. “Whoever is born should die” is the axiomatic truth of the corporal world. “Nirjara” means one who does not age. Since Lord Brahma has a corporal form, his body is “subject to disappearance, but not decay or aging”.   

The expression “nirjarasaBhAsamsEvya” means that Lord Brahma is offered a special Puja or worship in the sessions of Gods, Goddesses, deities and any other session of that status. It should be noted that demon kings like Hiranyakashipu, Ravana and others did penance in the name of Lord Brahma. Therefore, Lord Brahma is revered by all beings.

All those in the Rujugana are equal in rank and file. However, depending on individual achievements in spirituality, one of them will ascend the throne of Brahma. It may be recalled here that Sri Vadirajaru belongs to this elite group called Rujugana. Lord Vayu is said to be ascending the throne of Lord Brahma in the next Manvantara. That is why, Brahma is being addressed as “Arasa”, which means the King and therefore he is called the Lord.

“Satwaprachura” means the proportion of Satvaguna in Lord Brahma is larger than Rajas and Tamo Gunas he possesses. This aspect has been explained in greater detail later.

The attributes of Lord Brahma mentioned in this stanza are applicable to Lord Vayu also. Therefore, this stanza can be titled as “Brahmavayu Stotra”.

Sri Madhwacharyaru has mentioned in Mahabharata Tatparya Nirnaya that Lord Brahma is the son of Maya and Vasudeva or Lakshmi Narayana and Lord Vayu is the son of Jaya and Sankarshana form of Lord Vishnu. Both Vasudeva and Sankarshana are the names of two separate forms of Lord Narayana.

Unlike Lord Brahma, Lord Vayu incarnates as desired by Lord Vishnu. He took birth as Hanuman to serve Lord Rama. He took birth as Bheema during Dwapara Yuga and as Sri Madhwacharyaru during Kali Yuga.

(In the next episode, invocation to Lord Vayu will be explained. SDN)

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 9 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

(In the following two stanzas, Sri Vadirajaru offers prayers to Lord Hayagreeva and Sri Madhwacharyaru. In the next episode, his prayers to the Ashram Guru Sri Vageesha Tirtharu, who ordained him into sainthood, and his oath to narrate the significance of Teerthakshetras under the title “Teerthaprabandha” will be described. Please read, comment and share. SDN)

ಹಯಗ್ರೀವದಯಾಸಿಂಧುರಂಧೂಕೃತಭವಾಂಬುಧಿಃ|

ಪ್ರಬಂಧಮಪ್ರತಿದ್ವಂದ್ವಂ ಕರೋತ್ವೇನಮನೇನಸಂ||2||        

HayagreevadayAsinDhuranDhUkrutaBhavAmbuDhihi|

PrabanDhamapratidwandwam karOtvEnanEnasam||2||

SUMMARY: May Lord Hayagreeva, who transforms the ocean of worldly life into a tiny well and ferries his devotees across that ocean with utmost ease and grants them salvation, transform my work on pilgrim centres into an unmatched work of literature.

Just as in the previous stanza, Sri Vadirajaru compares life to an ocean and a well, which are again considered holy waters, the subject matter of this “Teerthaprabandha”.

Salutations to Sri Madhwacharyaru

ಆಜನ್ಮಭೂಮೇರಟತೋ(s)ಖಿಲೇಷು ತೀರ್ಥೇಷು ತದ್ವರ್ಣನಭಾರಮೂಢ್ವಾ|

ಆಯಾಸಮಸ್ಮನ್ಮೃದುಮಾನಸಸ್ಯ ವಾಯುರ್ಮುಹುಃ ಕೃತಂತು ಮಧ್ವರೂಪೀ||3||

AajanmaBhUmEraTatO(s)KhilEShu teerThEShu

tadvarNanaBhAramUDhwA|

AayAsamamanmrudumAnasasya vAyurmuhuhu krutantu

MadhwarUpee||3||

SUMMARY:

May Sri Madhwacharya, an incarnation of Lord Vayu, erase the fatigue and tiresomeness I am bound to experience while travelling through the pilgrim centres that was begun from the Taulava Nadu or Parashurama Kshetra after taking it upon my shoulders the responsibility of describing the significance of all the holy places.

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI 2.5 STORY BEHIND “SURARI”

(Literary explanation for “Suraarim” is provided here. It will be followed by grammatical significance in the next episode. Please read, comment and share. SDN)   

So far, the entire story of the origin of Lord Parashurama or Bhargava has been narrated by Sri Lakshminarayana Upadhyayaru, the Asthana Vidwan of Sri Raghavendra Swamy Mutt. Now, the word “Surarim” in the original composition and “Mahasuram” mentioned in the treatise can be substantiated.

Earlier, there lived a very horrible demon or Asura named Atula. He had taken certain strange vows. Firstly, he wanted to live in all the Lokas or worlds in different forms. Secondly, he wanted to kill the inhabitants of all the Lokas and thirdly he did not want to die.

Keeping these ill-motivated, dangerous and destructive vows in mind, he invoked Lord Brahma through a very arduous penance for thousands of years. Since none of the earlier demons had done such a trying penance, he earned a title “Tapomaya”, which means “an embodiment of penance”. Lord Brahma was impressed with his penance and appeared in front of Atula, ready to bestow his desired boon. Lord Brahma asked Atula to express his desire and demand. Atula said: “I should live in all worlds in different forms.” After Lord Brahma granted the first boon, Atula once again demanded that he should never die. Lord Brahma replied in a single breath that such a boon could not be granted. Rejecting his plea for eternity, Lord Brahma said: “There is no one in the entire universe, who is beyond death.  It is not possible to grant such a boon. Therefore, your death will occur whenever Lord Hari suffers a defeat.” That demon was aware that Sri Hari is not defeated by anyone. He was satisfied that he would never die since Sri Hari can never be defeated by anyone. Due to the power of the boon bestowed by Lord Brahma, he lived in all the worlds wearing different forms and killing the inhabitants in every world. Since he was living in all the Lokas, he came to be known as “Lokamaya”. As he was killing everyone in every Loka, he came to be known as “Jagadantaka”.

The demon thought once again that he would never die due to the boon of Lord Brahma.  That he would continue to kill everyone and live happily for ever. Even if he dies in the distant future, he thought he should attain Moksha or Mukti or salvation. As he could observe, anyone attaining salvation was entering the stomach of Lord Vishnu. He too thought of entering the womb of Lord Vishnu. In that status, he would not worry of death because irrespective of whether he dies or stays alive in Vishnu’s stomach, he would attain salvation. With these thoughts, he offered prayers to Lord Rudra. Lord Rudra appeared in front of this demon, who demanded that he entered the stomach of Lord Rudra and as and when he died in Vishnu’s stomach, he should instantly attain salvation. Lord Rudra granted the boon accordingly and disappeared.

Atula was aware that Lord Parashurama was an incarnation of Lord Vishnu. Therefore, he entered the stomach of `Parashurama, who too accommodated the demon in the stomach as a token of respect for Lord Rudra.

This provides answers to several questions that arise over the usage of “Tadgam surArim” in the original stanza of Sri Rayaru. Grammatical explanation for this word will be furnished in the next episode.  

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA SHLOKAS 27 TO 29

SRI MADHWAVIJAYA – PANCHAMA SARGAHA – SHOLKAS 27 TO 29

(In these stanzas, an elderly saint seeks explanation from Sri Poornaprajnaru for Brahmasutra and the latter obliges. Please read, comment and share. Access all stories at: https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts )

Appeal by elderly saint

ವೈರಾಗ್ಯವೈಯಾತ್ಯಸುವಾಕ್ತ್ವಪೂರ್ವಕೈರ್ಯುಕ್ತೋ ಗುಣೈಃ ಪಾರಮಹಂಸ್ಯಭೂಷಣೈಃ|

ಜ್ಯೇಷ್ಠೋ ಯತಿರ್ಯೋ ಲಿಕುಚಾನ್ವಯೋದ್ಭವಸ್ತಂ ಭೂರಿಭಕ್ತಿಃ ಸ ಕದಾಚಿದಬ್ರವೀತ್||27||

VairAgyavaiyAtyasuvAktvapUrvakairyuktO guNaihi pAramahamsyaBhUShaNaihi|

JyEShThO yatiryO likuchAnvayOdBhavastam BhUriBhaktihi sa kadAchidabraveet||27||

SUMMARY: An elderly saint, who was born in the dynasty of Likucha, was daring, eloquent, had renounced worldly pleasures and had all the virtues that are attributable to the most distinguished ascetics (senior most disciple of Sri Achyutapreksharu), once requested Sri Madhwacharyaru with devotion and reverence.   

The addresser referred to in this stanza had probably become a disciple of Sri Achyutapreksharu much before Sri Madhwacharyaru.

It is interesting to note that Sri Trivikramapanditacharyaru, who lost the debate with Sri Madhwaru and became his disciple later, also belonged to the same dynasty as the elderly person referred to in this stanza.

The word VaiyyAtya means arrogance.  

Need for fresh explanation stressed   

ವಿರೋಧಿ ವೇದಾಂತಕೃತಾಂತಸಂಪದಾಂ ಭಾಷ್ಯಾದಿಕಂ ಚೇದಿದಮಸ್ತು ಕಾ ಕ್ಷತಿಃ|

ಅಸ್ಮಭ್ಯಮಾಚಕ್ಷ್ವ ವಿಚಕ್ಷಣೋಚಿತಂ ಭಾವಂ ತು ಸೂತ್ರೋಪನಿಷದ್ವಿವಕ್ಷಿತಂ||28||

VirODhi vEdAntakrutAntasampadAm BhAShyAdikam chEdidamastu kA kShatihi|

AsmaBhyamAchakShwavichakShaNOchitam BhAvam tu sUtrOpaniShadvivakShitam||28||

SUMMARY: “Let the misleading, ambiguous interpretations of Vedanta or Brahmasutras be there! What harm do they do to us? Oh knowledgeable Sri Madananda Tirtha, you please provide us with the correct meanings of Brahmasutra and Upanishads.”

While Sri Achyutapreksharu had presented the same demand that was in the manner of raising an objection, the elderly saint has, in this stanza, requested Sri Madhwacharyaru to provide new vistas to Brahmasutras.  

Grandeur of discourse of Sri Poornaprajna

ಇತ್ಯಸ್ಯ ವಾಚಾ ಶರದೇವ ಭಾಸಿತಾ ಯದಾ(s)ಖಿಲಾಶಾ ಶುಭಪೂರ್ಣಯಾ ಬಭೌ|

ಪ್ರಮೋದತೀರ್ಥಾನನಚಂದ್ರಚಂದ್ರಿಕಾ ವ್ಯಾಖ್ಯಾಭಿಧಾ ವಿಷ್ಣುಪದಪ್ರಕಾಶಿನೀ||29||

Ityasya vAchA sharadEva BhAsitA yadA(s)KhilAshA shuBhapUrNayA baBhau|

PramOdateerThAnanachandrachandrikA vyAKhyABhiDhA ViShNupadaprakAshinee||29||

SUMMARY: Like all the directions are illuminated with the auspicious moonlight of the full moon day in Sharad Ritu, the holy wish of virtuous was thus vented through the words of elderly saint. Then the moonlight-like elaboration that gushed out of the moon-like countenance of Sri Anananda Tirtharu illuminating the form of Lord Hari began sparkling.

The discourse unleashed by Sri Madhwacharyaru has been described as equal to the pleasant light emanating from full moon, especially on a full moon day during the Sharad Ritu, when the sky is generally very clear. Sharad Ritu correlates to October-November in the Gregorian calendar.

The metaphors can be conceived as follows: the words of elderly saint were like Sharad Ritu; the assemblage of virtuous was synonymous of Purnima or full moon day and the Abhilasha or the desire or the wish of people was like the directions. Sri Chalari states: ShuBhapUrNamA jyEShThayativachanam pUrNimAsadrushAha sajjanAha diksadrushA aBhilAShA iti jnEyam||

Sri Ananda Tirtharu was the moon and his speech was moonlight, as stated in Sri ViShNutattwanirNaya by Sri Jayatirtharu.

(ಶರದೃತುಸದ್ರುಶಂ ಜ್ಯೇಷ್ಠಯತಿವಚನಂ ಪೂರ್ಣಿಮಾಸದೃಶಾಃ ಸಜ್ಜನಾಃ ದಿಕ್ಸದ್ರುಶಾ ಅಭಿಲಾಷಾ ಇತಿ ಜ್ಞೇಯಂ||            

SRI HARIKATHAMRITA SARA - MANGALACHARANA SANDHI

OM SRI NARAYANAYA NAMAHA| SRI KARIGIRI LAKSHMINRUSIHMAYA NAMAHA| SRI VAYUVE NAMAHA

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  

ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

     

Sri Mahalakshmi Stotra - ಶ್ರೀ ಮಹಾಲಕ್ಷ್ಮಿ ಸ್ತೋತ್ರ

(This is one of the rarest descriptions of Goddess Lakshmi in Kannada. Please read, comment and share, besides reciting it at your convenience. SDN)

ಜಗದುದರನತಿವಿಮಲಗುಣರೂ-

ಪಗಳನಾಲೋಚನದಿ ಭಾರತ-

ನಿಗಮತತಿಗಳತಿಕ್ರಮಿಸಿ ಕ್ರೀಯಾವಿಶೇಷಗಳ|

ಬಗಬಗೆಯ ನೂತನವ ಕಾಣುತ

ಮಿಗೆ ಹರುಷದಿಂ ಪೊಗಳಿ ಹಿಗ್ಗುವ

ತ್ರಿಗುಣಮಾನಿ ಮಹಾಲಕುಮಿ ಸಂತಸಲನುದಿನವು||2||

(Transliteration)

JagadudaranativimalaguNarU

-pagaLanAlOchanadi BhArata-

nigamatatigaLanatikramisi kreeyAvishEShagaLa|

Bagebageya nUtanava kANuta

Mige haruShadim pogaLi higguva

TriguNamAni mahAlakumi santaisalanudinavu||2||

SUMMARY:

May Goddess Mahalakshmi, who is the manifestation and embodiment of three qualities or characters, keeps happily praising the purest qualities, forms, vivid and varied actions and reactions of Lord Sri Hari, the womb of entire Universe, whose thoughts are beyond Mahabharata and Vedas and who eternally sees freshness in Lord Hari every now and then, console us, for all times to come.

COMMENTARY

As stated in Dwadasha Stotra “Udaram chintyameeshasya tanutvE(s)pyaKhilamBharam”, Sri Hari bears the entire universe in his stomach; he is without demerits or drawbacks; he is the complete and comprehensive embodiment of infinite qualities or attributes; his actions are infinite and beyond the parlance of common description. Sri Mahalakshmi is so brilliant and a great intellectual that she can perceive the attributes of Lord Hari that are not described or mentioned in Mahabharata or Vedas by merely thinking of the Lord. It is the greatness of Lord Hari that each time Mahalakshmi thinks of him or his activities they appear to be new and fresh.

Secondly, Sri Lakshmi, through her forms as Sri, Bhoo or Earth and Durga, is the proud manifestation and demonstration of three characters namely Satwa, Rajas and Tamasa. She is the eternal Goddess of even the inanimate universe or the inanimate part of the universe that existed before the creation of living and non-living beings.

The word or the address as “Mahalakshmi” has a great significance. She is not a mere Lakshmi, which may also refer to the elder Lakshmi, who is known as Alakshmi. Alakshmi signifies impoverishment and is the representative of negative attributes. Alakshmi was born before Sri Lakshmi, the Goddess of Wealth and consort of Lord Vishnu. Alakshmi is the consort of Kali.

This stanza is considered to be a special Stotra of Mahalakshmi. Recitation of this stanza is highly meritorious and auspicious, especially when it is recited alongside the Lakshmi Stotra given in the last Sandhi or Canto.  

(The next stanza is in praise of Lord Brahma. SDN)