SRI HARIKATHAMRUTASARA - VEDAVYASA STOTRA - 2

(Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

A PRAYER TO SRI VEDAVYASARU (ಶ್ರೀ ವೇದವ್ಯಾಸದೇವರ ಸ್ತೋತ್ರ - 2)

ವೇದಪೀಠ ವಿರಿಂಚಿಭವಶಕ್ರಾದಿಸುರವಿಜ್ಞಾನದಾಯಕ

ಮೋದಚಿನ್ಮಯಗಾತ್ರ ಲೋಕಪವಿತ್ರ ಸುಚರಿತ್ರ|

ಛೇದಭೇದವಿಷಾದಕುಟಿಲಾಂತಾದಿಮಧ್ಯವಿದೂರ

ಆದಾನಾದಿಕಾರಣ ಬಾದರಾಯಣ ಪಾಹಿ ಸುತ್ತ್ರಾಣ||7||

VEdapeeTha virinchiBhavashakrAdisuravijnAnadAyaka

mOdachinmayagAtra lOkapavitra sucharitra|

CChEdaBhEdaviShAdakuTilAntAdimaDhyavidUra

AdAnAdikAraNa BAdarAyaNa pAhi sattrANa||7||

(These critical evaluations help us rid several misconceptions about various incarnations of Lord Hari. A few more such clarifications will be furnished in the subsequent episodes. Hope it will be well received. Please read, comment and share. SDN)  

“ಮೋದಚಿನ್ಮಯಗಾತ್ರ” (MOdachinmayagAtra): “Moda” means happiness; “chit” means jnAna or knowledge; strength, power, valor and other attributes are subservient to this quality. The body or physical appearance of Sri Vedavyasaru is not corporal like that of Lord Brahma, Rudra, Indra and others because Brahma, Rudra, Indra and others are the names of certain portfolios. A new person will replace them at the specified time. It is only Lord Hari who is eternal. Considering Sri Vedavyasaru as “Kashchana Rushihi” (ಕಶ್ಚನ ಋಷಿಃ – some sage), a few scholars have tried to portray him differently as a person having corporal body. Just as Lord Krishna was born with conch, disc and mace to indicate that he was an incarnation of Lord Vishnu, Sri Vedavyasaru was born with matted hair and holy thread. Thus, he has categorically discounted the argument that he (Sri Vedavyasaru) was born with a corporal body.

“LOkapavitra” (ಲೋಕಪವಿತ್ರ) means he is purest in the entire universe and purifies the entire universe just by wishing. Sri Hari is “PavitrANAm pavitram yO mangalAnAm cha mangalam” (ಪವಿತ್ರಾಣಾಂ ಪವಿತ್ರಂ ಯೋ ಮಂಗಳಾನಾಂ ಚ ಮಂಗಳಂ), which means “He is holiest of holy deities and most magnanimous. This is mentioned in the Vishnusahasranama in Mahabharata. Lord Hari makes everyone “holy or sacred” by instilling the “holiest of knowledge”. He will drive away the Kali, who hides in the universe or human mind in the form of false or perverted or corrupt knowledge and fills it with “Most perfect knowledge”. While the holy river waters purify the body, the sacred knowledge transforms the entire life into holiness.

Sri Vedavyasaru is “Sucharitraha”, where “Charitra” means character and conduct. Some persons cite the incident of Sri Vyasa begetting Shuka Muni by looking at Ghrutachi and rate Sri Vyasa as sensuous. What actually transpired was that Ghrutachi had come to Sri Vyasa to beget Shuka Muni and Sri Vyasa pretended to have fallen into the hands of Ghrutachi by blessing her with a son only to lure the demons. There is absolutely no scope for suspecting the character of Lord Vedavyasaru.      

       

TEERTHA PRABANDHA (ತೇರ್ಥ ಪ್ರಬಂಧ)

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 13

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

(The significance of Udupi is further substantiated in the following stanzas by Sri Vadirajaru. Reason for Udupi being called Rajatapeethapura has been explained. Please read, comment and share. Access all stories at:

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

                 

ದ್ವಾರಾವತೀಂ ಸಕಲಭಾಗ್ಯವತೀಮುಪೇಕ್ಷ್ಯ

ಗೋಪಾಲಬಾಲಲಲನಾಕರಪೂಜನಂ ಚ|

ವಾರ್ಧಿಂ ವಧೂಗೃಹಮುಪೇತ್ಯ ಸ ಮಧ್ವನಾಥೋ

ಯತ್ರಾಸ್ತಿ ತದ್ರಜತಪೀಠಪುರಂ ಗರೀಯಃ||9||

DwArAvateem sakalaBhAgyavateemupEkShya

GopAlabAlalalanAkarapUjanam cha|

VArDhim vaDhUgruhamupEtya sa MaDhwanAThO

YatrAsti tadrajatapeeThapuram gareeyaha||9||

SUMMARY: Lord Sri Krishna left his pompous and glorious royal abode in Dwaraka, sacrificed the worship that the Gopikas were devoutly offering him every day and crossed the Ocean, which was the maternal home of his beloved wife Rama Devi, only to reach to his most beloved devotee Sri Madhwacharyaru, who was then staying at Rajatapeethapura or the present Udupi. Therefore, Udupi has a special spiritual significance.

Sri Vadirajaru states in this stanza as to why Udupi is one of the holiest places in the world. The incident being cited in this stanza is a well-known incident. He substantiates his stand further in the next stanza.

ರೂಪ್ಯಾತ್ಮಕಸ್ಯ ಭವತಸ್ತುಲನಾಂ ನ ಭೇಜುಃ

ಕ್ಷೇತ್ರಾಣಿ ಭಾರತಮಹೀರಚಿತಾನ್ಯಮೂನಿ|

ಈಶಾಚಲಂ ಚ ಜಯಸೀಶ್ವರಮಾತ್ರವಾಸಂ

ಶ್ರೀಮಧ್ವಹಸ್ತಕಮಲಾರ್ಚಿತಕೃಷ್ಣಮೂರ್ತ್ಯಾ||10||

RUpyAtmakasya BhavatastulanAm na BhEjuhu

KShEtrANi BhAratamaheerachitAnyamUni|

EeshAchalam cha jayaseeshwaramAtravAsam

SrimadhwahastakamalArchitakriShNamUrtyA||10||

SUMMARY: Oh renowned Rupyapeethapura, none of the innumerable holy places across India, which are shining like silver, have been able to match you; due to the presence of the idol of Lord Krishna, which has been worshipped by the lotus hands of Sri Madhwacharyaru, you have set aside the greatness of Mount Kailas, which is the holy abode of Lord Rurdra.

Several years ago, a Kshatriya king called Ramabhoja was plowing a piece of land in the present day Udupi with a yoke. At that time, a king cobra came under the yoke and died suddenly. The king was highly worried as he thought that he had committed a serious crime by killing the cobra. Lord Parashurama then consoled the king by stating that the cobra that had died was in fact a demon, who was roaming about there in the form of a serpent and therefore there was no need for the king to be worried. The king was not fully satisfied with the explanation. As suggested by Lord Parashurama, the king got four silver Peethas or divine seats, installed them in four directions and consecrated four idols of serpent on each Peetha and worshipped them. Lord Parashurama later told that at the end of Yuga, he would himself manifest there and that the place be known as Rajatapeethapura, where Rajata means silver and Peetha is the spiritual seat.         

  

SRI RAGAVENDRA SWAMY'S SRI RAMACHARITRYA MANJARI

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ ಅರ್ಥವಿವರಣೆ)

2.8  Atula instance concluding part

Thus, by carrying the Vishnu Bow and handing it over to Sri Rama to handle, Sri Parashurama showed to the universe that both of them were one and the same and they were incarnations of Lord Vishnu. The hidden hint to Sri Rama by Sri Parashurama was that the world would know that “You are Vishnu and I am Vishnu, when you set the bow right and set an arrow on its string”. After Sri Rama killed demon Atula, the principal message that Sri Rama and Sri Parashurama were contemporaries and were incarnations of Lord Narayana. The deities who had assembled there to witness this rare phenomenon were delighted by the action of Sri Rama and Parashurama and returned to the heavens savouring the instance.

At that moment, Sri Parashurama wanted to “Sri Parashurama DAsharaThirAmaikyasamarthana”. That is, he wanted to justify to common people that he and Dasharathi were one and the same. Therefore, he went into the body of Sri Rama, stayed there for a while. When this happened, all the people around saw Sri Rama in the spot where Sri Parashurama was standing and vice versa. Everyone together said aloud: “Sri Parashurama is Sri Rama and Sri Rama is Sri Parashurama. What we witnessed so far that Sri Rama defeated Sri Parashurama is only an enactment of a drama by Lord Hari.”

Sri Parashurama came out of the body of Sri Rama, told that he would go to do penance and went away. But, the demons thought that Sri Parashurama had displayed some black magic to lure them. They thought that Sri Parashurama becoming one with Sri Rama was pretentious and was aimed at concealing the defeat he suffered at the hands of Sri Rama. The demons could not understand that Sri Rama and Sri Parashurama were incarnations of Lord Narayana. They thought that Sri Parashurama had lured and cheated the people.

It has been mentioned earlier that due to the power of the boon bestowed by Lord Brahma, demon Atula was wearing different forms in different worlds and was terrorising the righteous. With Sri Rama killing one such form of demon Atula, a question would arise that he would continue to live in different forms in different worlds.

The Puranas mention that Lord Indra and other demi Gods were born on earth on various occasions and died after accomplishing the task they had undertaken. When their life on earth ends, they were very much there in their heavenly abodes in their original and eternal forms.

During the Dwaparayuga, Lord Yama was in two forms namely Dharma Raya and Vidura. When Vidura died, Dharma Raya was alive. Dharma Raya too died later on. Hence, it is clear that when a deity or demi god assumes multiple forms on earth, the death of one form does not disturb the life of the other form or forms. It has no cascading effect.

The same logic holds well in the case of demon Atula too. If this is true, the destruction of demon Atula in the stomach of Sri Parashurama does not end the tyranny he had unleashed in other worlds through other forms. This ambiguity needs to be cleared forthwith.

Firstly, the death of an incarnation does not end the existence of the original form. Even in the case of multiple forms of incarnation, the death or injury to one of the forms does not affect the other contemporary form or forms. But, when the original form is destroyed, the remaining forms also get destroyed. At the time of Great Dissolution, the original forms of all deities and demons are destroyed, along with their incarnations or other forms.

Demon Atula was living in other forms in other worlds. They were all his shadowy forms. His original form was there in the stomach of Sri Parashurama because as per the boon, that was the safest place for him to survive. He was living in all the worlds in different forms because of the boon of Brahma and the boon was bestowed upon him because of the penance he had done. The power of penance was nullified by the arrow of Sri Rama and he was killed instantly.            As it was his original form, the destruction of that form meant that all other forms vanished simultaneously.  Sri Rama chanted specific Mantras while firing the arrow and due to the power of those Mantras, all the forms of Atula were burnt to ashes. Therefore, there was no way for any form of Atula to have survived.

Dasharatha, who was wearing a haggard face till the entire drama enacted by Sri Rama and Parashurama concluded happily, recovered from that shock. He was delighted. Along with Vasishtha and other sages, Dasharatha re-entered Ayodhya with a face that had blossomed like lotus. Flags, festoons and hampers were adorning the streets and thoroughfares alike. Brahmins chanted Vedic hymns. All the newly wed couples entered their respective rooms.

All those who saw Seetha Devi exclaimed that she appeared as though Goddess Lakshmi had descended in all her glory and charm.

The qualities of Sri Rama have been described and appreciated in all the Puranas and other holy literature. However, the qualities are infinite and beyond verbal description. It is the duty of every human being to keep praising the attributes of Lord Hari as it paves the way for Moksha.

(The story of Ayodhya Kanda begins in the next episode. Owing to certain unforeseen circumstances, there is a delay in posting and the inconvenience is regretted.   Access all episodes at https://www.blogger.com/blogger.g?blogID=3857926767002555602#allposts SDN)

    

SRI MADHWAVIJAYA - PANCHA,ASARGAJA - SHLOKAS 38 TO 40

Naughtiness of Kudapustura

ಅಪ್ರಾಂಶುನೂತ್ನೋಪಪದಾಧಿವಾಸಜಃ ಸ ಸಂಕರೋ ವೈರಪರಾಯಣಃ ಪುನಃ|

ಅಸೂಯಯೋಚೇ(s)ತ್ರ ಮಹಾನತಿಕ್ರಮಃ ಸೂತ್ರಾರ್ಥವಾದೋ(s)ಕ್ರುತಭ್ಹಾಷ್ಯಕೇಷ್ವಿತಿ||38||

AprAmshunUtnOpapadADhivAsajaha sa sankarO vairaparAyaNaha punaha|

AsUyayOchE(s)tra mahAnatikramaha sUtrArThavAdO(s)krutaBhAShyakEShwiti||38||

SUMMARY: Sankara, who just wanted to avenge, took birth once again in a dynasty called “Kudupusturu” and he expressed jealousy by saying: “It is a great injustice committed by those who have not written a commentary on the Bhashya to deliver a discourse with new interpretation of Brahmasutras”.

“AprAmshunUtnOpapadADhivAsajaha” (ಅಪ್ರಾಂಶುನೂತ್ನೋಪಪದಾಧಿವಾಸಜಃ) is synonymous of Kudapusturu.

This incident brings to light that a person among the audience during the Pravachana that Sri Madhwacharyaru was rendering, who could not digest the “appropriate” interpretation of Brahmasutras, made this objection.

This incident occurred in Tiruvanantapuram.

This person was having an illusion that the Bhashya on Brahmasutra rendered by Adi Sankara was the ultimate. He was unable to refute or counter the interpretation that Sri Madhwacharyaru was rendering. Therefore, he passed this unwarranted comment.

There are no specific evidences or information about Kudapustura. Some scholars are of the view that this incident refers to Sri Vidhyashankara Tirtharu of Sri Shankara Peetha at Shringeri. However, this line of argument does not hold waters because chronologically Sri Vidyashankara Tirtharu lived from 1228 A.D. to 1333 A.D., which does not correspond to the period of Sri Madhwacharyaru. Moreover, Sri Vidyashankara Tirtharu does not belong to Tulu Nadu.     

Sri Poornaprajnaru replies

ವದೋತ್ತರಂ ಭಾತಿ ಯದೀಹ ಕುರ್ಮಹೇ ಭಾಷ್ಯಂ ಕೃತಿರ್ನಾಸ್ಯ ಹಿ ದಂಡವಾರಿತಾ|

ಜಗದ್ಗುರೂಣಾಮಿತಿ ತಾಮ್ ತಾಮ್ ಗುರೋರ್ಗಿರಂ ಜನಃ ಸಮಸ್ತೋ(s)ಭಿನನಂದ ಸಸ್ಮಿತಾಂ||39||

VadOttaram BhAti yadIha kurmahE BhAShyam krutirnAsya hi danDavAritA|

JagadgurUNAmiti tAm gurOrgiram janaha samastO(s)Bhinananda sasmitAm||39||

SUMMARY: Jagadguru Sri Poornaprajnaru smiled at him and said: “If you know the answer, please let us know. We will be writing the Bhashya very soon. There is no rule that others should not write Bhashya.” The audience fully endorsed and appreciated Sri Madhwacharyaru for his apt response.

What Sri Poornaprajnaru meant to state was that there was neither a rule that those who have not written Bhashya should abstain from rendering a discourse on Brahmasutra nor was there a rule that others should abstain from writing a Bhashya on Brahmasutras. There was absolutely no need for Kudapustura to raise an objection in this context, especially when he was unable to disprove what Sri Poornaprajnaru was telling.    

ಪ್ರಾಜ್ಞೈರ್ಮಹಾಪೂರುಷಸರ್ವಲಕ್ಷಣೈಃ ಸಂಪನ್ನದೇಹೋ(s)ಯಮಿತೀರಿತೇ ಪ್ರಭೌ|

ಪರೇ ಪರಸ್ಯಾಪ್ಯತಿಪೀನತಾದೃಶಃ  ಸ್ಫಿಜ್ಞ್ಮಾತ್ರಸಂಶಂಸನಮತ್ರ ಚಕ್ರಿರೇ||40||

PrAjnairmahApUruShasarvalakShaNaihi sampannadEhO(s)yamiteeritE praBhau|

ParE parasyApyatipeenatAdrushaha sphingmAtrasamshamsanamatra chakrirE||40||

SUMMARY: When some of the persons present in that assemblage began praising Sri Poornaprajnaru by stating “All features that divine persons possess are there in the stature of Sri Madhwaru,” followers of Kudapustura, who saw the buxom and fatty structure of Kudapustura began flattering his bulging hips (Sphinng).

This was, in a way, a reply to the objection raised by Kudapustura. Those who praised Sri Poornaprajnaru were fully conversent with the Lakshana Shastra that deals with the correct and acceptable features of human body. What these scholars meant was that Sri Poornaprajna was a divine person as was evident from his personality. The structure or physical appearance of Kudapustura was no where near the features that make up for the body of a divine person. Under such circumstances, Kudapustura should not have raised a personal objection or should not have passed a personalized criticism.

Under Vishnutattwanirnaya in Brahmandapurana, it has been clearly mentioned that those carrying certain distinct physical features are originators of Vedic hymns, divine persons and Rishis:

VimshalakShaNatO(s)nUnastapasvee bahuvedavit|

VEda ityEva yam pashyEt sa VEdO jnAnadarshanAt||

  

ವಿಂಶಲಕ್ಷಣತೋ(s)ನೂನಸ್ತಪಸ್ವೀ ಬಹುವೇದವಿತ್|

ವೇದ ಇತ್ಯೇವ ಯಂ ಪಶ್ಯೇತ್ ಸ ವೇದೋ ಜ್ಞಾನದರ್ಶನಾತ್||

Great people having features mentioned in Shastras directly see the Vedas and it is only appropriate to stated that whatever they say about Shastras will stand as interpretation of Sutras for posterity.  

(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

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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