SRI HARIKATHAMRUTASARA (ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ)

(Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

Salutation to Sri Bharati Devi (ಶ್ರೀ ಭಾರತೀ ದೇವಿಯ ಸ್ತೋತ್ರ)

ಕೃತಿರಮಣಪ್ರದ್ಯುಮ್ನನಂದನೆ ಚತುರವಿಂಶತಿತತ್ತ್ವಪತಿದೇವತೆಗಳಿಗೆ

ಗುರುವೆನಿಸುತಿಹ ಮಾರುತನ ನಿಜಪತ್ನಿ|

ಸತತ ಹರಿಯಲಿ ಗುರುಗಳಲಿ ಸದ್ರತಿಯ ಪಾಲಿಸಿ ಭಾಗವತಭಾರತಪುರಾಣರಹಸ್ಯ

ತತ್ತ್ವಗಳರುಹು ಕರುಣದಲಿ||6||

Krutiramapradyumnandane chaturavimshatitattwapatidEvategaLige

Guruvenisutiha mArutana nijapatni|

Sataa Hariyali gurugaLali sadratiya pAlisi BhAgavataBhAratapurANarahasya

TattwagaLaruhu karuNadali||6||

SUMMARY: Oh Mother Bharati! You are the daughter of Kruti, who is one of the forms of Mahalakshmi, and Pradyumna, who is one of the forms of your husband Lord Vishnu. You are the designated wife of Lord Vayu, who is the  designated Guru of deities, who are propitiated manifestations of entire theosophy (ತತ್ತ್ವಾಭಿಮಾನಿ ದೇವತೆಗಳು). Please bless me with pure devotion towards Lord Vishnu and all my Gurus and tell me the secret philosophies that are hidden in Bhagavata and Mahabharata.

COMMENTARY:

This is an invocation to Goddess Bharati. There are four forms of the Lord like Narayana and Vasudeva, who are the Creators of Creation and Pradyumna is the third one in that order. Similarly, Sri Lakshmi has four forms like Maya and others. Kruti is the third one among them. Saraswati and Bharati are the twin daughters of Pradyumna and Kruti, as mentioned in Chapter III, Stanza 11 in Mahabharata Tatparya Nirnaya by Sri Madhwacharyaru.

“ChaturavimshatitattwapatidEvategaLige” means the Abhimanidevatas (propitiated manifestations is perhaps the nearest translation) of twenty-four Tattwas or philosophies. They are as follows:

PHILOSOPHIES AND THEIR CORRESPONDING DEITIES (ತತ್ತ್ವಗಳು ಮತ್ತು ಅವುಗಳ ಅಭಿಮಾನಿ ದೇವತೆಗಳು)

Mahalakshmi is the Abhimani Devata of Avyakta tattwa (ಅವ್ಯಕ್ತ ತತ್ತ್ವದ ಅಭಿಮಾನಿ ದೇವತೆ).

Brahma and Vayu are Abhimani Devatas of  Mahattattwa (ಬ್ರಹ್ಮವಾಯುಗಳು ಮಹತ್ತತ್ತ್ವದ ಅಭಿಮಾನಿ ದೇವತೆಗಳು)

Garuda, ShESha and Rudra are Abhimani Devatas of Ahankara (pride/vanity) tattwa (ಗರುಡ, ಶೇಷ, ರುದ್ರರು ಅಹಂಕಾರ ತತ್ತ್ವದ ಅಭಿಮಾನಿ ದೇವತೆಗಳು)

Indra and Kama are the Abhimani Devatas of mind (ಇಂದ್ರಕಾಮರು ಮನಸ್ಸಿನ ಅಭಿಮಾನಿ ದೇವತೆಗಳು).

FIVE SENSORY ORGANS AND CORRESPONDING ABHIMANI DEVATAS (ಪಂಚ ಜ್ಞಾನೇಂದ್ರಿಯಗಳು ಮತ್ತು ಅವುಗಳ ಅಭಿಮಾನಿ ದೇವತೆಗಳು)

Indra, Chandra (Moon) and others are the Abhimani Devatas for “Shrotra” (hearing/ear). ಶ್ರೋತ್ರಕ್ಕೆ ಇಂದ್ರ, ಚಂದ್ರ ಮುಂತಾದ ದಿಗ್ದೇವತೆಗಳು ಅಭಿಮಾನಿ ದೇವತೆಗಳು.

Twak is the Abhimani Devata for “AhankArika prANa” - ತ್ವಕ್ ತತ್ತ್ವಕ್ಕೆ ಅಹಂಕಾರಿಕಪ್ರಾಣ ಅಭಿಮಾನಿ ದೇವತೆ.

Sun is the Abhimani Devata for Eyes – ಸೂರ್ಯನು ಕಣ್ಣಿನ ಅಭಿಮಾನಿ ದೇವತೆ

Varuna is Abhimani Devata for Jihwa (Life) – ವರುಣನು ಜಿಹ್ವೆಯ ಅಭಿಮಾನಿ ದೇವತೆ

Ashwini Devatas are Abhimani Devatas for GhrANa (smell – nose) – ಅಶ್ವಿನಿ ದೇವತೆಗಳು ಘ್ರಾಣದ (ಮೂಗು) ಅಭಿಮಾನಿ ದೇವತೆಗಳು.

FIVE KARMENDRIYAS (ಪಂಚ ಕರ್ಮೇಂದ್ರಿಯಗಳು)

Agni(fire) for VAk; Shachi, Rati, Aniruddha, SwAyamBhuva Manu, DakSha, Bruhaspati for PaNi; Jayanta and VruShaBha for Feet; Mitra for Vayu and Saptarishis, including VashiShTha, Vishwamitra, Vaivaswata Manu for Upastha.  ಅಗ್ನಿಯು ವಾಕ್‌ಗೆ (ಮಾತು); ಶಚಿ, ರತಿ, ಅನಿರುದ್ಧ, ಸ್ವಾಯಂಭುವಮನು, ದಕ್ಷ, ಬೃಹಸ್ಪತಿಯರು ಪಾಣಿಗೆ; ಜಯಂತ, ವೃಷಭರು ಪಾದಗಳಿಗೆ; ಮಿತ್ರ ಪಾಯುಗೆ ಮತ್ತು ವಸಿಷ್ಠಾದಿ ಸಪ್ತರ್ಷಿಗಳು, ವಿಶ್ವಾಮಿತ್ರ, ವೈವಸ್ವತಮನು ಉಪಸ್ಥಕ್ಕೆ.   

PANCHABHUTAS (FIVE ELEMENTS)

GaNEsha for Akasha (Sky) ಗಣೇಶನು ಆಕಾಶಕ್ಕೆ; Mareechi for Vayu ಮರೀಚಿಯು ವಾಯುವಿಗೆ; Agni (Fire) for Tejas (Spirit) ಅಗ್ನಿಯು ತೇಜಸ್ಸಿಗೆ; Varuna (Water God) for Jala (Water) ವರುಣನು ಜಲಕ್ಕೆ and DharA for Pruthivee (Earth) ಮತ್ತು ಧರಾ ಪೃಥಿವಿಗೆ.

PANCHATANMATRAS:

AhankArikaprANa and Bruhaspati for Sound or Shapda - ಅಹಂಕಾರಿಕಪ್ರಾಣ, ಬೃಹಸ್ಪತಿಯರು ಶಬ್ದಕ್ಕೆ; VyAna for Rupa or form or shape - ವ್ಯಾನ ರೂಪಕ್ಕೆ; Udana for Rasa or taste or juice - ಉದಾನ ರಸಕ್ಕೆ; ApAna for Sparsha or touch or skin - ಅಪಾನ ಸ್ಪರ್ಶಕ್ಕೆ and SamAna for Gandha or Odour - ಮತ್ತು ಸಮಾನ ಗಂಧಕ್ಕೆ.

(Please follow the next episode for further substantiation as it is too long. Thanks for your patience. SDN)

    

      

SRI VADIRAJA VIRACHITA "TEERTHA PRABANDHA" - STEP 12

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 11

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

After visiting Gokarna, Sri Vadirajaru visited Udupi. In this stanza, he starts describing Rupyapeetha or Udupi. (Please read, comment and share.SDN)

Rajatapeethapuram (UDUPI)

ಕಾಶೀತಲೇ ಕೃತಪದಾಪಿ ಸರಿತ್ಸುರಾಣಾಮಾಯಾತಿ ಯದ್ಗತಪವಿತ್ರಸರೋ(s)ಧುನಾಪಿ|

ಋದ್ರಾದಿದೇವಗಣಸೇವಿತಸರ್ವಭಾಗಂ ತದ್ರೂಪ್ಯಪೀಠಪುರಮಪ್ರತಿಮಂ ತ್ರಿಲೋಕ್ಯಾಂ||7||

KAsheetalE kRutapadApi saritsurANA-

mAyAvatee yadgatapavitrasarO(s)DhunApi|

RudrAdidEvagaNasEvitasarvaBhAgam

TadrUpyapeeThapuramapratimam trilOkyAm||7||

SUMMARY: Goddess Ganga flows as a River in the holy Kashi. Yet, with the intention of fulfilling the desire or wish of Sri Madhwacharyaru to have bath in Ganga waters, as ordered by Sri AnantasanEshwara, she had come to the Holy Pond in Rupyapeethapura, which is now known as Udupi; this is one of the holiest places in all the three Lokas or worlds.

Commentary:

Sri Narayana Panditacharyaru has mentioned in Sri Madhwavijaya, Chapter 2 (Dwiteeya Adhyaya) Shloka 10 that Sri Madhwacharyaru expressed his desire to have a bath in Ganga Waters with his Guru Sri Achyutapreksharu.

VEdAdrisadrajatapeeThapurEshwarABhyAm grAmO viBhUShitataraha

shivarUpyanAmA|

HEmAdrirAjaviBhurAjadilAbrutABhastasyABhavadguruguNaha Khalu

mUlaBhUmihi||SRI MADHWAVIJAYA-CHAPTER 2 STANZA ||10||

ವೇದಾದ್ರಿಸದ್ರಜತಪೀಠಪುರೇಶ್ವ್೨ಅರಾಭ್ಯಾಂ ಗ್ರಾಮೋ ವಿಭೂಷಿತತರಃ ಶಿವರೂಪ್ಯನಾಮಾ|

ಹೇಮಾದ್ರಿರಾಜವಿಭುರಾಜದಿಲಾವೃತಾಭಸ್ತಸ್ಯಾಭವದ್ಗುರುಗುಣಃ ಖಲು ಮೂಲಭೂಮಿಃ||10||

That Brahmin’s family had its roots in Shivalli, a tiny hamlet, which was glowing with several virtues 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.

Sri Achyutapreksharu appealed to Sri Anantasana, presiding deity of Udupi, to help his disciple in having a bath in Ganga waters. Lord Anantasana did not disappoint nor did Ganga hesitate. She came to the pond and is believed to be staying there in one of her forms.

The Brahmin family referred in this Shloka is the parents of Sri Madhwacharyaru.

It is said that on the third day after Sri Achyutapreksharu appealed to Lord Anantasana, Goddess Ganga flew into the pond, which is now known as Madhwasarovara. It is said that Ganga used to come to Madhwasarovara once in every twelve years and her presence the Madhwasarovar waters could be felt distinctly. This is also mentioned in Sri Madhwavijaya:

TadAjnayOpAgatajAhnaveejalE janO(a)tra sasnau saha pUrNabudDhinA|

Tataha param dwAdashavatsarAntarE sadA(aa)vrajet sA tadanugrahAnkinee||42||

ತದಾಜ್ಞಯೋಪಾಗತಜಾಹ್ನವೀಜಲೇ ಜನೋ(s)ತ್ರ ಸಸ್ನೌಸಹ ಪೂರ್ಣಬುದ್ಧಿನಾ|

ತತಃ ಪರಂ ದ್ವಾದಶವತ್ಸರಾಂತರೇ ಸದಾ(s)ವ್ರಜೇತ್ ಸಾ ತದನುಗ್ರಹಾಂಕಿನೀ||42||

MEANING: Sri Pornaprajna and other people took bath in the Ganga waters since she came there as ordered by the Lord. Subsequently, as a token of the special grace that the Lord had touched upon Sri Poornapraja then, Goddess Bhageerathi started coming into that pond once in every twelve years, without fail.

The pond, which was till then popular as Ananta Sarovar, came to be known as Sri Madhwa Sarovar from that day. Some elderly people are there who claim to have seen Ganga arriving and falling into Madhwa Sarovar as per the schedule.

The fact that Ganga flows into Madhwasarovar once in every twelve years has been explained by Chalari Acharya as: BhAgeerathyA atra dwAdashavatsarE Agamanam maDhwE BhagavatkrupAnugrahasUchakamiti BhAvaha|

Since Ganga descended from heaven to earth due to the penance done by Bhageeratha, the name of the river is Bhaageerathi.

It should also be noted that Sri Madhwa Sarovar is as sacred as Ganga River.

(Access all stories at:

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SRI MADHWAVIJAYA PANCHAMAHA SARGAHA

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 34 AND 35)

(Sri Madhwacharyaru continues his expedition and remembers Sri Durga Devi. Please read, comment and share.)

Expedition in South continues (ದಕ್ಷಿಣದಿಗ್ವಿಜಯ ಮುಂದು ವರೆಯಿತು)

ಪರ್ಯಾಕುಲಾನೇಕಸರಸ್ವತೀತತೀನ್ ನ್ಯಾಯೋಪಪನ್ನಾನ್ ವಿವಿಧಾರ್ಥಸಂಯುತಾನ್|

ಅತೀತ್ಯ ದೇಶಾನ್ ಸಮಯಾಂಶ್ಚ ಚಾರುಧೀರಸೌ ಜಗಾಮಾಭಿಮತೇನ ವರ್ತ್ಮನಾ||34||

ParyAkulAnEkasaraswateen nyAyOpapannAn viviDhArThasamyutAn|

Ateetya dEshAn samayAmshch chAruDheerasau  jagAmABhimatEna vartmanA||34||

SUMMARY: Sri Poornaprajnaru crossed several countries, rivers that were overflowing, places where people were following their own cultural ethos, won the debates against scholars, who were clever, equipped with many tricks and had won numerous debates of high quality and received a variety of objects, by condemning many cults and continued his expedition in his desired and cherished path and spread his philosophy among all.

Sri Madhwacharyaru personally went to the places where distinguished, highly knowledgeable scholars were residing and won over them in the debates on spirituality.

This stanza affirms that real expedition is one that aims at spreading the real philosophy; expedition aimed at acquiring donations is wasteful and meaningless.      

Salutations to Durga Devi on Payaswini banks (ಶ್ರೀ ದುರ್ಗಾ ಸ್ಮೃತಿ)

ಸ್ವಹೇಲಯಾ ಪಾತಿತಪಾರ್ಥಿವವ್ರಜಾಂ ಧೀಶುದ್ಧಿದಾಂ ಕೇರಳಭೂಷಣಾಯಿತಾಂ|

ಪಯಸ್ವಿನೀಂ ಪ್ರೇಕ್ಷ್ಯ ಪಥಿ ದ್ವಿಜಾರ್ಚಿತಾಮ್ ಸ ಭಾವಿನೀಮಸ್ಮರದತ್ರ ಚಂಡಿಕಾಂ||35||

SwahElayA pAtitapArThivaprajAm DheeshudDhidAm kEraLaBhUShaNAyitAm|

Payaswineem prEkShya paThi dwijArchitAm sa BhAvineemasmaradatra chanDikAm||35||

SUMMARY: Sri Madhwacharyaru saw Payaswini River; after seeing that river, he recalled that very soon the incarnation of Sri Durga Devi will be happening on the shores of Payaswini River that was like an identification mark or headdress of Kerala, had felled several trees of varied species on its way through spate and was being worshipped by Brahmins.

After seeing Payaswini River, Sri Madhwacharyaru remembered that the incarnation of Durga Devi was soon to happen to destroy demons. This point has already been explained under Stanza 4 of Chapter 4.

Our Scriptures mention that whenever we visit a pilgrimage centre, we should remember the Utsavs that may happen in that place in the future.     

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

INVOCATION TO GODDESS SARASWATI IN SRI HARIKATHAMRUTASARA

(Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

INVOCATION TO Sri Saraswati Devi(ಶ್ರೀ ಸರಸ್ವತಿ ದೇವಿ ಸ್ತೋತ್ರ)

ಚತುರವದನನ ರಾಣಿ ಅತಿರೋ

ಹಿತವಿಮಲವಿಜ್ಞಾನಿ ನಿಗಮ-

ಪ್ರತತಿಗಳಿಗಭಿಮಾನಿ ವೀಣಾವಾಣಿ ಬ್ರಹ್ಮಾಣಿ|

ನತಿಸಿ ಬೇಡುವೆ ಜನನಿ ಲಕ್ಷ್ಮೀ-

ಪತಿಯ ಗುಣಗಳ ತುತಿಪುದಕೆ ಸ-

ನ್ಮತಿಯ ಪಾಲಿಸಿ ನೆಲೆಸು ನೀ ಮದ್ವದನಸದನದಲಿ||5||

Chaturavadanana rANi atirO-

hitavimalavijnAni nigama

PratatigaLigaBhimAni veeNApANi BrahmANi|

Natisi bEDuve janani LakShmee-

Patiya guNagaLa tutipudake sa-

Namatiya pAlisi nelesu nee madvadanasadanadali||5||

Oh consort of four-headed Lord Brahma! One who possess the purest spiritual knowledge that never deteriorates; the beloved goddess of all Vedas; who is beholding the Veena in the hand; eternally thinking about Parabrahma Sri Hari; Mother! I salute you and appeal to you to endow me with a good knowledge to praise the attributes of Sri Hari and to kindly reside in the house of my face.

COMMENTARY:

As per KAThakOpaniShat (ಕಾಠಕೋಪನಿಷತ್) “BrahmANi” means “BrahmEti vEda uddiShTaha”, which means “She has the knowledge of all Vedas”. This is an adjective of “Chaturavadanana RANi. Hence, there is no fallacy of “needless repetition”. She has the full knowledge of Vedas and she is the wife of Lord Brahma.

BrahmANi also means VEdANi; thereby, she is addressed as the embodiment of Vedas. There is nothing wrong in addressing her as Brahma+Ani, where Ani means “shelter”.

“Nelesu” means, “reside”; “Madvadana” means my face and “Sadanadali” means “in the house”. The poet is comparing his face to the residence for Goddess Saraswati since the brain exists in a portion of the head and from the brain, the intelligence, concentration, wisdom and knowledge to explain, describe and substantiate some of the most important aspects of Hindu philosophy, especially the Dwaita philosophy, comes out.

As per “Vaijayanti”, where it is mentioned as “Mahatee NAradasya syAt SaraswatyAstu kachChapee”, the name of Veena that Goddess Saraswati always holds in her two hands is KachChapee.

(In the next episode, salutations are submitted to Bharati Devi. SDN)  

(You can access all articles at: https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts )

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.

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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)              

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