SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 11 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 11

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

CANTO ONE – SRI PARASHURAM KSHETRA (THE WESTERN SIDE)

ಕರ್ಣೇಪದನ್ಯಸ್ತರುಚೀರಿರಂಸುಃ ವಾರಾಶಿವಸ್ತ್ರಂ ಜಘನಾದ್ಧಿ ಯಸ್ಯಾಃ

ಅಮೂಮುಚದ್ಬಾಣಕರೇಣ ಭೂಮೇಃ ಶ್ರೀ ಭಾರ್ಗವಸ್ತಾಜಯತಿ ಕ್ಷಿತಿರ್ನಃ||6||

KarNEpadanyastarucheeriramsuhu

VArAshivastram JaGhanAdDhi yasyAha|

AmUmuchadbANakarENa BhUmEhe

Shree BhArgavastAjayati kShitirnaha||6||

SUMMARY: Our native place is very much wonderful as, earlier, most radiant Parashurama, who, after putting his feet on this land called Gokarna, which is the ears of Mother Earth, first removed the loin cloth that covered the back of Mother Earth and was in the form of the sea, by hurling an arrow by his hand, to secure some space for himself to live on.

SUBSTANTIATION:

Earlier, Sri Parashurama, who is also known as Sri Bhargava and is an incarnation of Lord Vishnu, confiscated the kingdoms of several Kshatriya rulers by killing them in the battlefield and gave away the entire land he had earned as charity to Brahmins. It may be recalled that the atrocities committed by a renowned Kshatriya king called Kartaveeryarjuna had enraged Sri Parashurama. In the fit of that rage, Sri Parashurama took an oath to eradicate all the Kshatriyas from this earth. He circumambulated the earth for twenty-one times and killed all Kshatriya kings. Later, he returned to his native land. However, he had donated every bit of land he had confiscated after defeating the king of every single kingdom to Brahmins. On returning to Gokarna, he thought that he should not live in the land he had already donated to Brahmins. He needed some place to reside. Therefore, he fired an arrow in to the sea. The sea retreated up to the point where the arrow fired by Sri Parashurama had reached and that entire portion transformed itself into a fertile land. Since this land was created by Sri Parashurama, it is known as Sri Parashurama Kshetra even to this day. It comprises of the entire undivided Dakshina Kannada district. The arrow is said to have reached Kanyakumari.

By setting his feet on Gokarna, he made the land sparkle. As he wanted to roam about, he thought of removing the cloth that had covered the back of Mother Earth. That cloth was nothing but the Sea. He pushed that cloth with his hand-like arrow. Thus, the Western Ghats of Sahyadri hill range is the most favorite land for Sri Parashurama. It is also popular as Tulu Nadu.

The word “Gokarna” is made up of “Go” and “Karna”, where Gow is cow and Karna is ear and hence the name Gokarna. There are many natural beaches in Gokarna and one of them is shaped like “Om”. Apart from being a tourist attraction, Gokarna is known for Sri Mahabaleshwara temple. It is believed that the “Atma Linga” of Lord Shiva was intentionally dropped by Lord Ganesha in this place to prevent Ravana from carrying it to Lanka.

Gokarna is one of the seven most important pilgrim centres of India. Many temples were destroyed by the Portuguese in 1714, according to historical evidences.

Sonda, where Sri Vadiraja Mutt is situated, is very close to Gokarna.

 (Access all stories at:

https://www.blogger.com/blogger.g?blogID=3857926767002555602#editor/target=post;postID=7945312400418443064)

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)

2.7  Clarifications on concepts

Clarifications on Atula continued…

In Mahabharata Tatparya Nirnaya (ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರ ’ಮಹಾಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ’), Sri Madhwacharyaru states: “PurA varOnEna ShivOpalamBhitO mumukShayA ViShNutanupravEshanam” (ಪುರಾ ವರೋನೇನ ಶಿವೋಪಲಂಭಿತೋ ಮುಮುಕ್ಷಯಾ ವಿಷ್ಣುತನುಪ್ರವೇಶನಂ). It means, earlier, Lord Shiva had bestowed a boon to demon Atula by which he could enter into the body of Lord Vishnu. At the outset, this is in reply to “Why Parashurama kept the demon inside his body?” While the “boon” provides a simple reason in this context, it is not sufficient. There is a point to be noted beyond this explanation. Lord Parashurama, an incarnation of Lord Vishnu, wanted to honor the “boon” bestowed by Lord Shiva, at least till such time that the troubles that demon was giving to the virtuous was within acceptable limits. Once the demon crossed the limits, no “boon” can save him. Moreover, Lord Parashurama wanted to show to the universe that a person, who casts a pall of threat on devotees of Vishnu and the righteous, cannot escape the punishment even if he hides himself in the stomach of Lord Hari. “Tadgam” also indicates this phenomenon.

ABOUT THE BOW OF PARASHURAMA

In the usage of “BhArgavEShTAsarOpAt”, the word “BhArgavEShTAsa” means the bow of Lord Parashurama. It also signifies the superiority of this bow over other bows. According to Scriptures, in the distant past, two extraordinary bows were there in the heavens. None of the deities, celestial beings or demons of so-called ‘infinite’ power, could lift them. Lord Rudra took one of these bows. Lord Vishnu took the other bow. Both Lord Vishnu and Lord Rudra had on various occasions and trying situations, proved that they are indefatigable. None in the universe, including the deities, planets, demons, animals, celestial beings etc. can ever dream of winning against them, if such a necessity arose. Now, the question arises “who, between the two, is superior?” All the deities came to the duo and said: “We want to know who is superior and therefore, please launch a battle and we will come to know the reality.” At that time, Lord Vishnu and Lord Rudra wore their bow. Lord Vishnu, the motivator of the entire universe, then, released a loud “HUM” sound from his mouth. With that simple sound, Lord Rudra, who had arrived with a sense of vanity and pride and actually wanted to defeat Lord Vishnu, became defunct. His body became a rock. He was unable to see or touch anything lying around Lord Vishnu. Being in such a precarious condition, how could Lord Rudra think of battling with Lord Vishnu? With Lord Rudra, who was popular as Supreme God,  reaching such a state, the condition of other deities needs no explanation. All of them concluded that Lord Vishnu is the Supreme Lord, prostrated before him and apologized. With the grace of Lord Vishnu, Lord Rudra recovered and offered prayers to Lord Vishnu. Impressed with his prayers, Lord Vishnu smiled at Lord Rudra. Offering prayers to Lord Vishnu, Lord Rudra went to Kailas to do penance.  The bow of Lord Rudra came down to the dynasty of Janaka Maharaja. The bow in the possession of Lord Vishnu was being carried by Lord Parashurama with the sole purpose of destroying the evil forces and protecting the virtuous.

Lord Parashurama, under the pretext of a fake confrontation, hands over the Vishnu Dhanus to Sri Rama so that he could kill the demons such as Ravana and Kumbhakarna.

(Parashurama-Srirama will continue. SDN)              

Access all episodes at https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts   

SRI MADHWAVIJAYA - PANCHAMAHA SARGAHA - SHLOKAS 32 AND 33

(Sri Poornaprajnaru replies to the question posed by Sri. Achyutapreksharu. Please read, comment and share. SDN )

Achyutapreksha is surprised

ಭಿಕ್ಷಾವಸಾನೇ ದ್ವಿಶತಾಧಿಕೈಃ ಫಲೈರ್ವ್ಯೂಢೈಃ ಪ್ರಭುಕ್ತೈಃ ಪರಿಪೂರಿತೇ(s)ಪಿ ತೇ|

ತನೂದರೇ ನಾಸ್ತಿ ಗರಿಷ್ಠತಾ ಕಥಂ ಸುಚಿತ್ತ ಸತ್ಯಂ ವದತಾದ್ಭವಾನಿತಿ||32||

BhikShAvasAnE dwishatADhikaihi PhalairvyUDhaihi praBhuktE paripUritE(s)pi tE|

TanUdarE nAsti gariShThatA kaTham suchitta satyam vadatAdBhavAniti||32||

SUMMARY: “Even though you consumed more than two hundred big bananas after the meals, your stomach is as thin as it was before. It has not bulged at all. Pure-minded Sri Poornajna, tell me the exact reason for this.”

There are two-three astonishing facts here. Firstly, Sri Madhwacharya had his full meal. Secondly, he ate more than two hundred big plantains and thirdly, his stomach remained unchanged. It was as though he had not eaten at all. With this, Sri Madhwacharya showed to the people around him that he is the incarnation of Lord Vayu. However, the query of Sri Achyutapreksharu was to make it known to all others.    

Sri Poornaprajna is Bheemasena and Hanuman as well!

ಅಂಗುಷ್ಠಮಾತ್ರಂ ಜಠರೇ ಪ್ರತಿಷ್ಠಿತಂ ಜಾಜ್ವಲ್ಯಮಾನಂ ಮಮ ಜಾತವೇದಸಂ|

ನಿತ್ಯಂ ಹಿತಂ ವಿಶ್ವದಹಂ ಚ ವಿತ್ತ ತಂ ವಿಶ್ವೇಶಚೇತಾ ಇತಿ ಸೋ(s)ಬ್ರವೀತ್ತದಾ||33||

AnguShThamAtram jaTharE pratiShThitam jAjwalyamAnam mama jAtavEdasam|

Nityam hitam vishwadaham cha vitta tam vishwEshachEtA iti sO(s)braveet tadA||33||

SUMMARY: Sri Poornaprajna, who meditates on Lord Universe Sri Hari always, replied: “Please be aware that a dazzling fire of the size of my thum, which can engulf the universe at the time of the ‘final destruction’ is there in my stomach.”

A distinct phenomenon that a thumb-sized fireball existed in the stomach of Sri Madhwacharyaru has been mentioned in this context.

This is the reason behind eating of horsegram by Sri Madhwacharyarum when he was still a boy.

It may recalled that during Dwaparayuga, when Sri Vayu had incarnated as Bheema, had eaten a cartfull rice and other dishes before killing Bakasura. He had digested the venom that Duryodhana had fed him with deceitfully, when Bheema was a boy.

The word “vishwEshachEtAha” means that Sri Madhwacharyaru said that such distinct qualities were in him because of the grace of Lord Sri Hari.  

(Access all articles at: https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts SDN)

(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.