SRI HARIKATHAMRUTASARA (ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ)

 (Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

A PRAYER TO SRI VEDAVYASARU (ಶ್ರೀ ವೇದವ್ಯಾಸದೇವರ ಸ್ತೋತ್ರ)

ವೇದಪೀಠ ವಿರಿಂಚಿಭವಶಕ್ರಾದಿಸುರವಿಜ್ಞಾನದಾಯಕ

ಮೋದಚಿನ್ಮಯಗಾತ್ರ ಲೋಕಪವಿತ್ರ ಸುಚರಿತ್ರ|

ಛೇದಭೇದವಿಷಾದಕುಟಿಲಾಂತಾದಿಮಧ್ಯವಿದೂರ

ಆದಾನಾದಿಕಾರಣ ಬಾದರಾಯಣ ಪಾಹಿ ಸುತ್ತ್ರಾಣ||7||

VEdapeeTha virinchiBhavashakrAdisuravijnAnadAyaka

mOdachinmayagAtra lOkapavitra sucharitra|

CChEdaBhEdaviShAdakuTilAntAdimaDhyavidUra

AdAnAdikAraNa BAdarAyaNa pAhi sattrANa||7||

SUMMARY: Oh Lord Vedavyasa, please protect us. You impart special knowledge of the universe to Lord Brahma, Lord Rudra and Lord Indra, who are themselves the custodians of Vedas; You are the embodiment of knowledge and bliss (JnAna and Ananda); You are the holiest in the universe and you make this world sane; You have the history of being good forever; You are fully free from shortcomings such as getting cut, broken, sorrowful, cheating, dying, taking birth and very temporal life span. You are the cause and consequence of receiving and similar acts or actions; You are the sole protector of righteous and you reside in Badari.    

NOTES:

This stanza clearly establishes that Sri Vedavyasaru is an incarnation of Lord Hari. Sri Jagannatha Dasaru has summarized all prominent qualities of Lord Hari in a very cryptic way. Almost all the words in this stanza are directly drawn from Sanskrit. Even the verb “Pahi”, which means “Please protect or nourish”, is from Sanskrit. The usage of Sanskrit deserves all appreciation since it is in praise of Sri Vedavyasa, who, besides being an incarnation of Lord Vishnu, is identifiable from the division of Vedas he did; from the Upanishats he has created and from various other Sanskrit works.

A question may arise as to why the invocation to Sri Vedavyasa has been given after invocation to the Lord. It is very pertinent to note that the prayer is being offered to Sri Vedavyasa as a Guru. In Vayustuti, it is stated: “Gurutamamagurum dEvadEvam namAmi”

VEDAPEETHA (ವೇದಪೀಠ) -  Peetha means Seat or a material that gives shelter. VEdapeeTha means persons in charge of providing shelter to Vedas. Vedas are categorized into two types. One is anon and another is the “composer known”. Rig Veda, Yajurveda, Sama Veda and Atharvana Veda are Apaurusheya (ಅಪೌರುಷೇಯ) since the composers are ‘unknown’ and their sources are also ‘unknown’ or they have come down to humanity through word of mouth. Holy Works like Ramayana, Mahabharata, Puranas or epics are works the sources of which are known. ChandOgyOpaniShat (ಛಾಂದೋಗ್ಯೋಪನಿಷತ್) mentions: ItihAsapurANaha panchamO vEdAnAm Vedaha (ಇತಿಹಾಸಪುರಾಣಃ ಪಂಚಮೋ ವೇದಾನಾಂ ವೇದಃ).

Sri Vedavyasa incarnated during the concluding period of the twenty-eighth Dwapara Yuga. Till then, the Vedic knowledge had vanished due to a curse by Sage Gauthama. Sri Vedavyasaru of twenty-eighth Dwapara revived that knowledge. In the current stanza, Sri Jagannatha Dasaru has said: virinchiBhavashakrAdisuravijnAnadAyaka (ವಿರಿಂಚಿಭವಶಕ್ರಾದಿಸುರವಿಜ್ಞಾನದಾಯಕ) This means, the sole purpose of the incarnation of Lord Narayana as Sri Vedavyasa is to illuminate the universe with the light of spirituous knowledge that had submerged till his arrival on Earth. During this incarnation, he not only composed Mahabharata but gave a divine power to Sanjaya to watch the happenings in the battlefield while sitting in front of Dhrutarashtra and report the same. Even Dhrutarashtra was empowered to hear everything. Arjuna was empowered through Sri Krishna to see the Divine-most form of Lord Vishnu. All these actions are indicated in the word under reference.

This stanza is set to Bhavini Shatpadi rhythmic pattern. Shatpadi means six lines and in this particular pattern each line consists of 3 light sounds, 4 hard sounds and 3 light sounds. Only the third and sixth lines will have twenty-one syllables.

(In the next episode, specialty of more words in this stanza will be discussed. SDN Access all articles at: https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts )

SRI VADIRAJA VIRACHITA TEERTHA PRABANDHA - STEP 12

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 12

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

ಯಸ್ಮಿನ್ವಾಗ್ವಜ್ರಧಾರಾಃ ದುರಿತಕುಲಮಹಾತೂಲದಾಹೇ(s)ತಿಶೂರಾಃ

ದಂಡಪ್ರೋದ್ಭಾಸಿಹಸ್ತಾಃ ಸ್ಫುರದಸಿಸಮಸನ್ಮಾರ್ಗಸಕ್ತಾಃ ಸಮಸ್ತಾಃ|

ಶ್ರೀಕೃಷ್ಣಸ್ನೇಹಪಾಶಾಃ ಶ್ರಮಹರಗತಯಃ ಶಾಂತಿಭಾಜೋ ವಿರಕ್ತಾಃ

ಯೋಗೀಂದ್ರಾಶ್ಚಿತ್ರಲೋಕಾಧಿಪನಿಭವಿಭವಾಃ ಮಧ್ವದಾಸಾ ಜಯಂತಿ||8||

YasminvAgwajraDhArAha duritakulamahAtUdAhE(s)tishUrAha

DanDaprOdBhAsihastAha

sphuradasisamasanmArgasaktAha samastAha|

SreekruShNasnEhapAshAha shramaharagatayaha shAntiBhAjO

viraktAha yOgeendrAshchitralOkADhipaniBhaviBhavAha

MadhwadAsAha jayanti||8||

Meaning: There are eight young boys at Roopyapeetha or Udupi, who have been ordained into sainthood by Sri Madhwacharyaru. They are the seers of eight mutts. Each one of those eight saints has fully imbibed the entire cultural ethos possessed by Ashtadikpalakas or the eight custodians of eight directions. Since these eight seers have complete knowledge of the cultural heritage such as Vajradharatva possessed by the custodians of eight directions, they are like the manifestations of the divine custodians of eight directions. The attire of these pontiffs is as strong as the diamond since they know the truth that this universe is “true”; Sri Hari is the sole creator, preserver and destroyer and there a theological difference between the Soul and the Almighty or Paramatma. These young saints are very powerful and they are capable of burning the huge heaps of sins; their hands are adorned with punitive clubs; they are keenly interested in following the established sword-like spiritual practices such as penance; they are imprisoned in their self-imposed devotion to Lord Krishna; the tours they undertake is enough to drive away worldly or family life; they are kind and have renounced all pleasures and they are highly distinguished.

COMMENTS

Lord Indra is the protector of the East. He possesses the thunderbolt or Vajrayudha; he knows: Vishwam satyam Harihi kartA jeevO(s)nyaha paramArThataha vEdassatyam purANam cha (ವಿಶ್ವಂ ಸತ್ಯಂ ಹರಿಃ ಕರ್ತಾ ಜೀವೋ(s)ನ್ಯಃ ಪರಮಾರ್ಥತಃ ವೇದಸ್ಸತ್ಯಂ ಪುರಾಣಾಂ ಚ) — that is, the Universe is real; Lord Hari is the Creator; Soul is different from Paramatma; Vedas and Puranas or epics are eternal truths. The eight mutt-seers are wearing an armor that is made of this Realization and is as strong as diamond. It means that all the eight seers are like Indra. Fire God or Lord Agni is the protector of south-east. He is proficient in thirst. He is most efficient in burning the sins into ashes. Death God or Lord Yama guards the South and he too beholds a punitive club. The eight saints possess the same kind of punitive club to set right the insanity in society. Nirruti protects the south-west and he is holding a sword to wield whenever necessity arises. Water God or Lord Varuna looks after the west by holding strangle. He is strangled by his devotion to Lord Krishna. Lord Vayu is the Lord of north-west. He roams about across the worlds to provide relief to the tired. The saints travel around to relieve the masses from falsehood and lack of true knowledge. The Moon is saving North. He is cool and pleasant. Similarly, the eight saints of Udupi Ashtamutts give pleasure to society by propagating the true messages of Sri Madhwacharyaru and his interpretation of Vedas, Upanishats and the Bhagavata. Lord Shiva, the protector of north-east, is a model of renunciation. The eights saints follow his path in letter and spirit.

Thus, the seers of the eight mutts ordained by Acharya Madhwa are the protectors of society and the universe by their existence on earth. They are serving the universe in the same manner as Ashtadikpalakas.

The eight saints or seers of eight mutts are: Agnichit kapilAsattree rAjA BhikShurmahOdaDhihi| DruShTamAtrAha punantyEtE tasmAt pashyEttu nityashaha||Smruti|| (ಅಗ್ನಿಚಿತ್ ಕಪಿಲಾಸತ್ತ್ರೀ ರಾಜಾ ಭಿಕ್ಷುರ್ಮಹೋದಧಿಃ| ದೃಷ್ಟಮಾತ್ರಾಃ ಪುನಂತ್ಯೇತೇ ತಸ್ಮಾತ್ ಪಶ್ಯೇತ್ತು ನಿತ್ಯಶಃ||ಸ್ಮೃತಿ||)

In simple terms, an Agnihotri is one who offers worship to holy fire every day and keeps that fire alive throughout his life like his own life. So, an Agnihotri, sacred cow Kapila, a person who has performed Satrayaga, king, saint and sea are to be seen every day. Seeing anyone of them each day becomes spiritually awakened. Therefore, the eights saints should be seen every day. “ದರ್ಶನಾದೇವ ಸಾಧವಃ” or “DarshanAdEva sADhavaha” is another excerpt from Smruti. It means, even a passing look at these saints makes only holy. The stick or club they carry is symbolic of the control they have achieved over their senses and the mind. In addition, it symbolically indicates that they purify their disciples by punishing them whenever they deviate from spirituality and righteousness.

(In the next episode the arrival of Lord Krishna to Udupi through Acharya Madhwa will be described by Sri Vadirajaru. Please read, comment and share. SDN)     

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SRI RAGHAVENDRA SWAMY VIRACHITA SRI RAMACHARITRYA MANJARI

SRI RAGHAVENDRA SWAMY VIRACHITA

SRI RAMACHARITRYA MANJARI   

Scene before the arrival of Parashurama

A few moments before Sri Parashurama arrived at the spot, a few birds produced some awkward, horrified sound. A severe wind blew across, producing a lot of dust. The scene and the atmosphere indicated that some catastrophe was imminent. A few mild animals revolved around Dasharatha and his cavalcade in clockwise direction, which indicated that something very good was also in store for them. Dasharatha sought to know from Vasishtha the meaning of those indicators. He said that very soon a serious threat would arise and it would quickly disappear.

A little later, Sri Parashurama came there. He was dazzling with radiation that was reminiscent of the fire of Great Dissolution. Vasishtha and other sages saw him. They knew that Sri Parashurama was an incarnation of Lord Vishnu, who had completed twenty-one circumambulation of the Earth and killed ill-motivated, evil-spirited and wicked Kshatriyas, leaving a very few Kshatriyas, who were spiritually awakened. While killing the “unwanted” Kshatriyas, Sir Parashurama used to wear a fierce and ferocious form. After the battle, he had assumed a pleasant and peaceful form. But, at present, he is rushing towards the cavalcade of Dasharatha with his erstwhile horrible form, which perturbed Vasishtha and other sages. It appeared as though he was coming to precipitate another Kshatriya dynasty. Vasishtha addressed him: “Oh son of Jamadagni, you have accomplished the task you had undertaken. There are no bad elements here. Please withdraw your fierce form and show the pleasurable face. You have to protect Dasharatha and his children and other good people around.”

Parashurama did not want to heed as it would send wrong signals to demon Atula. He wanted to make Vasishtha and other sages aware of hidden intentions. He wanted them to offer prayers and make appeals to him and he should pretend as though he was disobeying them. He should confront Sri Rama and act as though Sri Rama had defeated him (Parashurama) to pretend that he had been defeated, despite being an incarnation of Lord Vishnu. His fake defeat would result in the death of demon Atula and make the boon delivered by Brahma true.

ಶ್ರೀ ಪರಶುರಾಮ ದಾಶರಥಿರಾಮ ಸಂಭಾಷಣ

“ಇದಂ ಧನುರಾಕೃಷ್ಯ ವಿಕರ್ಷಸಿ ತ್ವಂ, ತದಾ ಸಾಕ್ಷಾನ್ನಾರಾಯಣೋ(s)ಸಿ ಇತ್ಯುಕ್ತಃ|”

Sri ParashurAma DAsharathirAma samBhAShaNa

“Idam DhanurAkruShya vikarShasi twam, tadA sAkShAnnArAyaNO(s)si ityuktaha|”

Meaning: If you can pull this bow, set the string, set and fire an arrow from it, then you will be considered the real Narayana.

Parashurama ignored the appeals of Vasishtha and quickly stood in front of Rama. Showing the bow in his hand, he said: “Oh Rama, the entire world knows that I am an incarnation of Lord Vishnu. Anyone doubting this fact can consult Vaishtha here and get their suspicion cleared. The bow in my hand is the bow of Narayana. Narayana alone can wear it. None else can dream of wearing it. The bow you broke in the assemblage in the royal court of Janaka was the bow of Lord Rudra. That bow could be handled by Lord Rudra, persons of equal rank or above him, including myself and Lord Vayu, who belong to the Ruju Gana. Just because you broke that bow, it cannot be inferred that you are better than Lord Rudra. If you can set up this bow and fire an arrow from it, then I will accept that you are equal to me. All these people will also believe it. Therefore, take this bow and do the rest forthwith.”

Dasharatha appeals: Dasharatha, who was witnessing all this, joined his palms and saluted Parashurama with great reverence and fear. He said: “Oh Parashurama, impressed with the penance and prayers offered by Jamadagni and Renukadevi, you incarnated in them as their son. You have no attachment or detachment, love or hatred towards anything or anyone.  Yet, appreciating the intentions behind the prayers offered by Mother Earth to relieve her from the burden of some demonic creatures, you took this incarnation and massacred the troublesome demons. I am your devotee and you are always kind to your devotees. I deserve your love and protection. My children are not the same demonic spirits that you punished or sentenced. My children are good and pious. I am quite aged and you should not aggrieve me now by snatching away my children. Please drop your weapons.”

“SurArim hatwA” — Parashurama replied: “I am leaving your three sons as alms. Let Rama alone accept the challenge and earn the fame as nonchalant valiant.” Turning towards Rama, he he said: “Oh Rama, take this bow,” and handed over the bow to Rama. All gods and demi gods had gathered in the sky there to see the display of valor by Rama. Sri Rama took the bow from the hands of Parashurama with utmost comfort and ease, set it right, placed an arrow on the string.

Sri Rama said: “Oh Parashurama, you are not different from me as we are both incarnations of Lord Vishnu. The arrow I have set on this string cannot harm you. The arrow set by me cannot be wasted either. Please let me know the target where I can fire this arrow at.”

TEna bahirniShakasitam — Sri Parashurama addressed demon Atula, who was staying in his stomach: “Oh Atula, the arrow Sri Rama is going to fire is pointed towards my stomach, where you are now staying. It will certainly kill you. Therefore, come out and face the arrow.”

Atula came out, looked at the frightened face of Parashurama, the burning face of Rama and the dazzling arrow that Rama had set in the bow. He knew that his death was imminent. Even before he could realize the danger, Rama burnt him with the arrow. After killing demon Atula, the arrow returned to the quiver of Rama.

(Further substantiation of this episode in the next issue. Access all stories at https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts SDN.)      

   

SRI MADHWAVIJAYA PANCHAMAHA SARGAHA SHLOKAS 36 AND 37

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 36 AND 37)

Sri Madhwacharyaru at Tiruvanantapuram (ತಿರುವನಂತಪುರದಲ್ಲಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು)

ತತಃ ಕ್ರಮೇಣ ಪ್ರಚಲನ್ನುಪೇಯಿವಾನವಂದತೇಂದೀವರಸುಂದರಚ್ಛವಿಂ|

ಅಂಭೋಜನಾಭಂ ಸ ಭುಜಂಗಶಾಯಿನಂ ಶ್ರೀವಲ್ಲಭಮ್ ಶ್ರೀಮದನಂತಸತ್ಪುರೇ||36||

Tataha kramENa prachannupEyivAnavandatEndeevarasundarachChavim|

AmBhOjanABham sa BhujangashAyinam sreevallaBham sreemadanantasatpurE||36||

SUMMARY: Later, continuing his tour, Sri Madhwacharyaru reached Tiruvanantapuram, where Sreekanta Sri Padmanabha, who has the radiation that is reminiscent of red lotus, is lying on the divine serpent Shesha, and saluted Him.

Tiruvanantapuram is in Kerala. Tiruvanantapuram is a very popular Vaishnav pilgrim centre. The ancient Vishnu temple in Tiruvanantapuram is a very distinct and bewildering holy place. The statue of Lord Sri Anantapadmanabha in the temple should be seen through three doors as the face, stomach and legs spread across three shrines here. Perehaps, there is no other statue of Vishnu in the universe that can match the one at Tiruvanantapuram. Originally, this statue has been sculpted with thousands of Saligramas. The idol meant for procession (Utsava Moorti) is cast in pure gold. The fact that Sri Madhwacharyaru visited this temple establishes it as a very special, holy and divine place for all Vishnu devotees.

The speciality of the statue of Sri Anantapadmanabha here is that it is the largest statue of the Lord in the resting posture. The statue of Sri Anantapadmanabha in this temple is the lone inspiration for performing Sri Ananta Vrat. A recent exploration and investigation in this temple exposed a treasure of gold, diamond and pearls worth thousands of crores. The investigation is still going on. Even at the present stage, this temple is considered to be the richest temple in India. The priests here follow Madhwa norms of worship and the priests here strictly adhere to a very restrictive and conservative life style that only Rishis and Munis follow. Sri Varkala Kshetra, which is a very popular pilgrim centre due to the existence of Lord Janardhana, is very close to Tiruvanantapuram.   

Discourse on Bhashya at Tiruvanantapuram (ತಿರುವನಂತಪುರದಲ್ಲಿ ಭಾಷ್ಯ ಪ್ರವಚನ)

ವೇದಾಂತಸೂತ್ರಾಣಿ ಕ್ರುತಾಂತವಿತ್ತಮೋ ವ್ಯಾಖ್ಯಾದಸೌ ಶಿಷ್ಯಗಣಾಯ ಸಂಸದಿ|

ವಿಲಕ್ಷಣಂ ಜೀವಗಣಾದ್ಗುಣಾರ್ಣವಂ ಬ್ರಹ್ಮಾಚ್ಯುತಾಖ್ಯಂ ಪ್ರತಿಪಾದಯನ್ ಮುಹುಃ||37||

VEdAntasUtrANi krutAntavittamO vyAKhyAdasau shiShyagaNAya samsadi|

VilakShaNam jeevagaNAdguNArNavam brahmAchyutAKhyam pratipAdayan muhuhu||37||

SUMMARY: Sri Madhwacharyaru, who is the greatest among the professors of Siddhanta, explained the meaning of Brahmsutra by asserting again and again that Sri Narayana, the ultimate Brahma (Parabrahma), is entirely and distinctly different from all living beings and an ocean of attributes.

Here is a mention that Sri Madhwacharyaru delivered a discourse on Brahmasutra at Tiruvanantapuram, which has marked a nitch for itself as a place of scholars. It can be conceived that Sri Madhwacharyaru sounded the bugle of victory of scholarship here.  

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

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)