SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 15 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 15

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Explanation of important concepts

Chanchalyam kasmAt (ಚಾಂಚಲ್ಯಂ ಕಸ್ಮಾತ್) – ChAnchalyam means frailty. Sri Vadirajaru, by employing the interrogative means, is narrating one of the astounding attributes of the Lord. The question is: “Why were you moving here and there in the Ocean, when you assumed the form of a giant fish (Matsya Avatar – Fish incarnation) and tied the entire Earth to the horns like a boat?” It was to save the Earth.

PruShThadEshE kaThinakrutihi kasmAt (ಪೃಷ್ಠದೇಶೇ ಕಠಿಣಕೃತಿಃ ಕಸ್ಮಾತ್) – This question relates to the Koorma Avatar or the Tortoise incarnation. The question is: “Why did you wear a very hard bone on the back during your Tortoise incarnation? When the Gods and demons started churning the Mount Mandara in the Milky Ocean with Vasuki as the churning rope, the mountain began sinking and oscillating in all directions. Lord Vishnu assumed the form of a tortoise with a hard back and took the entire Mountain on his back to prevent it from sinking and from swinging in all directions. This helped the deities and demons churn the mountain without any difficulty.

AdhOvaktratA kasmAt (ಅಧೋವಕ್ತ್ರತಾ ಕಸ್ಮಾತ್) – This question refers to the Varaha Avatar (Pig incarnation). Demon HiranyAkSha, the elder brother of Hiranyakashipu, was trying to submerge the Earth. Lord Vishnu assumed the form of a giant pig, took the globe on his mouth, placed it back in its original Orbit and then killed demon king Hiranyaksha.

KwApi kOpaha kasmAt (ಕ್ವಾಪಿ ಕೋಪಃ ಕಸ್ಮಾತ್) – The question is “Why are you, Oh Lord, furious at times?” This refers to the Lion incarnation (Narasihma Avatar) of Lord Vishnu. Hiranyakashipu, brother of Hiranyaksha, wanted to avenge the killing of his brother by Lord Vishnu. Hiranyakashipu proclaimed that he was the God and insisted all citizens on treating him as God. His son Prahlada did not agree and kept on reminding his father that Lord Hari alone was the supreme power, supreme Lord and that everyone should worship only Lord Hari. This enraged Hiranyakashipu to such an extent that he blatantly tries to kill his own son Prahlada. After all his plans failed, he challenges Prahlada to show where Lord Hari was present. Prahlada replies that Lord Hari is Omnipresent (Sarvantaryami). Then Hiranyakashipu showed a pillar and asked his son if Lord Hari was present in that pillar too. Hiranyakashipu hits the stone pillar with his mace when Lord Narasihma emerges out of that pillar, battles with the demon king and kills him at dusk.

UpakAriShwapi apakrutihi kasmAt (ಉಪಕಾರಿಷ್ವಪಿ ಅಪಕೃತಿಃ ಕಸ್ಮಾತ್) – “Why did you behead some persons who actually assisted you in the destruction of demons?” This refers to the incarnation of Dattatreya and the killing of Kartaveeryarjuna.

StryarThE anyastreeShu avajnA kasmAt (ಸ್ತ್ರ್ಯರ್ಥೇ ಅನ್ಯಸ್ತ್ರೀಷು ಅವಜ್ನಾ ಕಸ್ಮಾತ್) – “During Rama Avatar, why did you cut the ears and nose of Shurpanakha, killed Ravana and rendered his principal queen Mandodari and kill Ravana, for the sake of your consort Seetha Devi?”  This refers to Rama Avatar of Lord Vishnu.

ChOratA kimiti (ಚೋರಾ ಕಿಮಿತಿ) “Why did you pretend as a thief during incarnation as Lord Krishna? It may recalled that during his boyhood, Lord Krishna was stealing butter, milk and other things. It was only to extend his grace on the Gopikas that he was indulging in such actions.

MAyikatwam kimiti and ROhAvaOhau chitram (ಮಾಯಿಕತ್ವಂ ಕಿಮಿತಿ ಹಾಗೂ ರೋಹಾವರೋಹೌ ಚಿತ್ರಂ) The question is “Why did you propagate misleading philosophy during Buddha Avatar and ride on a horse during Kalki Avatar?”

CONCLUSION: Iti virasagirA(s)pi Adrutaha KriShNaha pAtu (ಇತಿ ವಿರಸಗಿರಾ(s)ಪಿ ಆದೃತಃ ಕೃಷ್ಣಃ ಪಾತು)  Lord Krishna, who thought that she, a Gopika who is the addresser of this stanza, despite being upset and dejected, had been questioning him

on the purposes behind his  Ten incarnations and had conversely praised him, got pleased with her. May that Lord Krishna serve us!

This is the second level of meaning for this stanza. The other interpretation will be furnished in the next episode. Please read, comment and share. SDN

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)

2.9  Story of Ayodhyakanda begins.

 ಶ್ರೀರಾಮಪಟ್ಟಾಭಿಷೇಕೋದ್ಯೋಗ ಉತ ಅಭಿಷೇಕೇ ಭೂಪವೃಷ್ಟ್ಯಃ ತಾಪಸೈಃ ಕಲ್ಯಾಣಾನಂತಧರ್ಮಃ ಆಗುಣಲವರಹಿತಃ ಪ್ರಾಣಿನಾಂ ಅಂತರಾತ್ಮಾ ಇತ್ಯಾದ್ಯುಕ್ತಃ ನುತಃ ಸರ್ವೈಃ ಸ್ತುತಃ|

SrirAmapaTTABhiShEOdyOga uta aBhiShEkE BhUpavruShTyaha tApasaihi kalyANAnantaDharmaha Agunalavarahitaha prANinAm antarAtmA ityAdyuktaha nutaha sarvaihi stutaha|

SUMMARY: Sri Rama, who is intrinsic in every being, was praised by all the sages, saints, scholars and several citizens when they were consulted by King Dasharatha to know the eligibility of Sri Rama for coronation.

Sri Rama was shining like the Moon in a clear sky on New Moon Day as he returned to Ayodhya, along with his consort Seetha Devi. Looking at that Full Moon-like Sri Rama, Dasharatha ebbed like the ocean that swells on Full Moon Days. Meanwhile, Yudhajit, prince of the Kekaya kingdom and brother of Kaikeyi, took Bharata to his home city. Shatrughna also accompanied Bharata. Both of them spent several years in Kekaya Kingdom as they were getting their education there. Dasharatha, who was aware of all the qualities of Srirama, decided to officially install Sri Rama as the successor to the throne and summoned a session of all the concerned to discuss the issue. In that royal session, Dasharatha pronounced that he had made up his mind to install Sri Rama on the throne as his successor and sought to know from the distinguished personnel in that royal assemblage if his proposition was acceptable.

All those present in that session were excited after hearing the noble idea of Dasharatha; their hairs straightened and tears of happiness tickled out of their eyes. Although every person present in that assemblage was willing to present his view in support of the proposition, Sage Vasishtha took it upon himself to express his views:

“Oh Great King! Every citizen in our empire is eagerly waiting for Sri Rama to become their king. They have been expressing such a desire in several ways and on several occasions. Therefore, you may please go ahead with your plans and organize the coronation of Sri Rama on the throne of Ayodhya at the earliest possible convenience.”

Sage Vasishtha describes Sri Rama as “Anantakalyanagunaparipoorna”. The expression “AnantaguNa” is substantiated by “AnantAha guNAha yasmin saha anantaguNaha”. It is not only the number of Gunas or qualities that are beyond counting but every individual quality or attribute is infinite in Sri Rama, the incarnation of Lord Hari. Except Lord Hari, everyone else, including Brahma, Rudra and other Gods and demi Gods, is “incomplete” in terms of qualities or attributes. In other words, everyone else has some limitations and restrictions. The term will be substantiated further in the next episode.

Please read, comment and share. SDN        

SRI MADHWAVIJAYA - PANCHAMASARGAHA - SHLOKAS 43 TO 45)

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 43 TO 45)

(In these stanzas 43 to 45, some prominent instances that occurred during the stay of Sri Madhwacharyaru at Rameshwara for Chaturmasya have been explained. Please read, comment and share. SDN)

ತಮಾವ್ರಜಂತಂ ಯತಿವೇಷಧಾರಿಣಂ ದಂಡಂ ಪ್ರಕಾಶ್ಯೈಷ ಹಸನ್ನಭಾಷತ|

ಖಂಡ್ಯೇತ ದಂಡೋ ಯದಿ ಚಂಡ ನ ತ್ವಯಾ ತ್ವಂ ಷಂಡಕೋ(s)ಪಂಡಿತ ವಂಧ್ಯವಾಗಿತಿ||43||

TamAvrajantam yativEShaDhAriNam danDam prakAshyaiSha hasannaBhAShata|

KhanDyEta danDO yadi chanDa na twayA twam ShanDakO(s)panDita vanDhyavAgiti||43||

SUMMARY: Then seeing that Sankara (Kudipustura) in saintly robes, Sri Madhwacharyaru displayed his holy club (Danda) to him, smiled at him and said: “Oh angry senseless person, if you fail to break this club to keep your own oath, you will be branded a eunuch and a person of falsehood.”

This incident is said to have occurred at Rameshwara where Sri Madhwacharyaru was observing the four-month restrictive Vrat called Chaturmasya. Kudipastura was also at Rameshwara for the same reason. Once, Sri Madhwacharyaru had been to the sea shore and accidentally Kudipustura also came there. Sri Madhwacharyaru then reminded Kudipustura about the pledge he had taken and thereby showed to the world the limitations Kudipustura had in terms of knowledge.

ಲಜ್ಜಾನತಃ ಸ್ವಾರ್ಥಮಥಾರ್ಥಯನ್ನಸನ್ನುಪೈಕ್ಷ್ಯತಾಸೌ ದ್ವಿಜನಾಯಕೈಸ್ತದಾ|

ಆನಂದಯಂತಂ ವದನೇಂದುನಾ ಜಗತ್ ತಂ ದ್ವೇಷ್ಟಿ ಕಃ ಪ್ರಾಜ್ಞಮಿಹೇತಿ ವಾದಿಭಿಃ||44||

LajjAnataha swArThamaThArThayannasannupaikShyatAsau dwijanAkaistadA|

Anandayantam vadanEndunA jagat tam dwEShTi kaha prAjnamihEti vAdhiBhi||44||

SUMMARY: When he (Kudipustura) hung his head low in utter shame and appealed for help, the Brahmin leaders there wondered “Who could ever hate an emblem of knowledge Sri Madhwacharyaru, who makes the entire universe jump in ecstasy just with his countenance?”. The Brahmins ignored Kudipustura.

It is stated that Kudipustura appealed to the Brahmin scholars present on the sea shores to help him in responding to Sri Madhwacharyaru. They explained to him the greatness and depth of knowledge of Sri Madhwacharyaru and said that they were not at all prepared to support him in that regard.

Some scholars are of the view that like Duryodhana during Dwapara Yuga, Kudipustura tried to disprove Sri Madhwacharyaru, who, like he had broken the thigh of Duryodhana during his incarnation as Bheemasena, he (Sri Madhwacharyaru) replicated his action by disproving what Kudipustura was contending.   

Depth of knowledge of Sri Madhwacharyaru (ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರ ಪಾಂಡಿತ್ಯದ ಪರಿಚಯ)

ಯಾ ಯಾಃ ಪ್ರಸಕ್ತಾಃ ಪರಿಷತ್ಸುಪೂರುಷೈರ್ವಿದ್ಯಾವಿದಗ್ಧೈರ್ವಿವಿಧೈಃ ಸಮಾಗಮೇ|

ಸ ತಾಸು ತಾಸು ಪ್ರತಿಭಾತಿಭಾಸುರೋ ವಿದ್ಯಾಸು ವಿದ್ಯಾಧಿಪತಿರ್ಜಿಗಾಯ ತಾನ್||45||

YA yAha prasaktAha pariShatsupUruShairvidyAvidagDhairviviDhaihi samAgamE|

Sa tAsu tAsu pratiBhAtiBhAsurO vidyAsu vidyADhipatirjigAya tAn||45||

SUMMARY: Whatever the kind of challenges that different self-proclaimed scholars, proud of the knowledge they possessed, used to throw at him, Sri Madhwacharyaru, who was the husband of the Goddess of Knowledge and was shining with his radiant scholarship, was winning in all types of knowledge.

The knowledge and scholarship of Sri Madhwacharyaru was not restricted to one or two fields. He had inifinite knowledge in all fields of knowledge and therefore, he was emerging victorious in all sorts of tests with utmost ease. Another important aspect is that Sri Madhwacharyaru was not going after the so-called scholars to defeat them. Those scholars were themselves inviting, instigating and intimidating Sri Madhwacharyaru with the sole intention of bringing disrepute to him. This stanza also indirectly prescribes the norms that saints should always observe.               

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

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

       

(Significance of “SattrANa” (“ಸತ್ತ್ರಾಣ”) used in the stanza 7 is discussed here. Please read, comment and share. SDN)

ವೇದಪೀಠ ವಿರಿಂಚಿಭವಶಕ್ರಾದಿಸುರವಿಜ್ಞಾನದಾಯಕ

ಮೋದಚಿನ್ಮಯಗಾತ್ರ ಲೋಕಪವಿತ್ರ ಸುಚರಿತ್ರ|

ಛೇದಭೇದವಿಷಾದಕುಟಿಲಾಂತಾದಿಮಧ್ಯವಿದೂರ

ಆದಾನಾದಿಕಾರಣ ಬಾದರಾಯಣ ಪಾಹಿ ಸತ್ತ್ರಾಣ||7||

VEdapeeTha virinchiBhavashakrAdisuravijnAnadAyaka

mOdachinmayagAtra lOkapavitra sucharitra|

CChEdaBhEdaviShAdakuTilAntAdimaDhyavidUra

AdAnAdikAraNa BAdarAyaNa pAhi sattrANa||7||

The question is why Sri Vedavyasaru, an incarnation of Lord Vishnu, is “SattrANa”? The word “Sat” refers to “Sajjana” or righteous people. “TrANa” refers one who provides protection. In plain terms, one who provides protection to the righteous is “SattrANa”. The works of Sri Vyasaru enhance the right knowledge of righteous people and pave the way to Moksha, renunciation and self-realisation. For ill-motivated people, the works of Sri Vyasaru enhance illusion, misconceptions, self-pride and vanity that pave the way to the hell.

“SattrANa” comprises of “Sat” and “TrANa” where “Sat” signifies “SachChabda uttamam brUyAt” and means “good”; “TrANa” means “Real or True Power and Strength”. The strength of knowledge of Sri Vedavyasaru is inexplicable, unmatched and infinite. Moreover, this physical and mental strength are intrinsic and not borrowed or acquired or thrust upon like Shuka Muni and others, who had secured the “strength” by means of boon and penance.

“Sat” also means Lord Vayu as represented in the expression “Saditi prANaha”. Sri Vedavyasaru provides perfect and enduring protection to Lord Vayu and his incarnations Bheema and Sri Madhwacharyaru. Therefore Sri Vedavyasaru         is “SattrANa”.

In “PancharAtra”, a universally accepted spiritual book, Sri Vedavyasaru has been extolled as:

“VyAsam cha Bharateem VaNeem viDhim VAyum RamAm taThA|

TaThA NAyANam mUlagurUnAhurvipashchitaha||

Summary of the stanza:

Vyasa, Narayana, Lakshmi, Brahma, Vayu, Saraswati and Bharati are all “Moola Gurus” or original Masters.

This salutation to Sri Vedavyasaru by Sri Jagannathadasaru is considered to be one of the greatest submissions. In the next episode, prayers are offered to Sri Madhwacharyaru by Sri Jagannathadasaru.        

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 14 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 14

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

ನಿರ್ಮಥ್ಯೋಗ್ರಭವಾರ್ಣವೇ ನಿಜಮನೋ(s)ಭೀಷ್ಟಂ ದಿಶಾಮೀತಿ ಯಃ

ಸಮ್ಯಗ್ ಜ್ಞಾಪಯಿತುಂ ಕರೇಣ ವಿಲಸನ್ಮಂಥಾನಮನ್ಯೇನ ಚ|

ರಮ್ಯಂ ದಾಮ ದಧನ್ಮಹೇಶರಜತಗ್ರಾಮಶ್ರಿಯೋ(s)ಲಂಕೃತಿಃ

ಕರ್ಮಂದೀಶ್ವರಭಕ್ತಿಬಂಧನವಶಃ ಪ್ರೀತೋ(s)ಸ್ತು ಕೃಷ್ಣಃ ಪ್ರಭುಃ||11||

NirmaThyOgraBhavArNavE nijamanO(s)BheeShTam dishAmeeti yaha

Samyag jnApayitum karENa vilasnmanThAnamanyEna cha|

Ramyam dAma daDhanmahEsharajagrAmashriyO(s)lankrutihi

KarmandeeshwaraBhaktibanDhanavashaha preetO(s)stu KriShNaha

praBhuhu||11||      

  

SUMMARY: May Lord Sri Krishna, who is beholding in one hand a churner that viciously churns and eradicates all misfortunes of his devotees and is having a rope in another hand a rope to be used in the churning, who is the emblem of honor and adoration to Shivalli, a village where Lord Eshwara is living, and that Lord Krishna who acts like a servant with his devotees, be pleased with my prayers.

Lord Krishna consecrated by Sri Madhwacharyaru in Udupi is having a churner in his right hand and a rope that is used in churning in his left hand. The Churning by Lord Krishna is compared to the Churning of Karmas and the resultant butter is bestowing of boons by the Lord, who is always ready to relieve his devotees from all sorts of misfortune and hardships. With the arrival of Lord Krishna at Udupi, the silver lining and the shine that Kailas Parvat held due to the presence of Lord Eshwara there, has shifted to Udupi, says Sri Vadirajaru in this stanza.

ಚಾಂಚಲ್ಯಂ ಪ್ರುಷ್ಠದೇಶೇ ಕಠಿನಕ್ರುತಿರಧೋವಕ್ತ್ರತಾ ಕ್ವಾಪಿ ಕೋಪೋ

ಯಾಂಜ್ಞಾ ಕಸ್ಮಾದಕಸ್ಮಾದಪಕೃತಿರುಪಕಾರಿಷ್ವಪಿ ಪ್ರಾಜ್ಞಮೌಲೇ|

ಸ್ತ್ರ್ಯರ್ಥೇ(s)ನ್ಯಸ್ತ್ರೀಷ್ವವಜ್ಞಾ ಕಿಮಿತಿ ರಮಣ ತೇ ಚೋರತಾ ಮಾಯಿಕತ್ವಂ

ಚಿತ್ರಂ ರೋಹಾವರೋಹಾವಿತಿ ವಿರಸಗಿರಾಪ್ಯಾದೃತಃ ಪಾತು ಕೃಷ್ಣಃ||12||

ChAnchalyam pruShThadEshE kaThinakrutiradhOvaktratA kvApi kOpO

YAngchA kasmAdakasmAdapakrutirupakAriShwapi prAjnamaulE|

StryarthE(s)nyastreeShwavajnAkimiti ramaNa tE chOratA

mAnyastreeShwavajnAkimiti ramaNa tE chOratA mAyikatwam

Chitram rOhAvarOhAviti virasagirApyAdrutaha pAtu

KriShNaha||12||   

SUMMARY: (This stanza is in form a complaint being addressed to Lord Krishna by a Gopika woman with a hint of jealousy) “Oh Lord Krishna, the emblem of omniscience, how this frailty of loving one Gopika for some time and discarding her quickly to love another has gripped you? Why this cruel attitude you bear in the back of your mind? Why do you down your face in shame when you are questioned? Why do you get angry some times? Why do you desert an ardent lover like me and run after another, who does not pay any attention to your love? Why do you despise and discriminate your lovers? What is reason for ignoring other women? Oh dearest, why do you practice this deceit and stealing? It is astonishing that you make some people very affluent and some very poor and cruel!” May the Lord, whose dejection was transformed into adulation by a Gopika, save us.

The above interpretation is a literary translation of the stanza, whereas there is a hidden and most spiritual meaning for it. As it will be too long on this episode, it will be furnished in the next posting. Please read, comment and share. SDN)

SRI MADHWAVIJAYA - PANCHAMASARGAHA - SHLOKAS 41 AND 42

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 41 AND 42)    

(Sri Madhwacharya’s visit to Kanyakumari, Dhanushkoti and Rameshwara has been mentioned in these stanzas, besides the defeat of Pudipusturu. Please read, comment and share.  

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

Akward anatomy of Pudipusturu

ಸ್ಫಿಗ್ದೂಷಣಾನಿ ಪ್ರತಿಪಾದಯತ್ಯಲಂ ಸಂಪೂರ್ಣಸಂಖ್ಯೇ(s)ಸ್ಯ ತು ಲಕ್ಷ್ಮಶಾಸ್ತ್ರತಃ|

ತದ್ದಂಡಸಂಖಂಡನಸಂಶ್ರವಂ ವ್ಯಧಾತ್ ತದಕ್ಷರೋ(s)ಸೌ ಪ್ರಕೃತಿರ್ಹಿ ಸಾ(s)ಸತಾಂ||41||

SphidUShaNAni pratipAdayatyalam sampUrNasamkhyE(s)sya tu lakShma shAstrataha|

TaddamDasaMkhamDanasamshravam vyaDhAt takakSharO(s)sau prakrutirhi sA(s)satAm||41||

SUMMARY: When omniscient Sri Madhwacharyaru contended that as per the Lakshana Shastra, the hips of Kudipusturu is akward and insane, although he was incapable of keeping his own words, Kudipusturu pledged that he would break the club of Sri Madhwacharyaru. Isn’t it the common feature of wicked people?

After the followers of Kudipusturu described his physical appearance, Sri Madhwacharyaru passed this comment. It was only to expose the lack of knowledge of Lakshana Shastra among the followers of Kudipusturu.

Kudipusturu did not grasp the intention behind the statement of Sri Madhwacharyaru. He was uncivilized and arrogant. That is why he took an oath which he could never keep. This is the malady of wicked people  

Sri Chalari substantiates: MadhwAchAryENa lakShaNashAstrAnusArENa sphingsThUlatwasya avalakShaNatwE samarThitE sati sankaraha MadhwAchAryadanDam KhanDayAmeeti pratijnAm vyaDhAdityAha| (ಮಧ್ವಾಚಾರ್ಯೇಣ ಲಕ್ಷಣಶಾಸ್ತ್ರಾನುಸಾರೇಣ ಸ್ಫಿ ಜ್ಞ್‌ಸ್ಥೂಲತ್ವಸ್ಯ ಅವಲಕ್ಷಣತ್ವೇ ಸಮರ್ಥಿತೇ ಸತಿ ಸಂಕರಃ ಮಧ್ವಾಚಾರ್ಯದಂಡಂ ಖಂಡಯಾಮೀತಿ ಪ್ರಜ್ಞಾಂ ವ್ಯಧಾದಿತ್ಯಾಹ|) This means Sri Madhwacharyaru proved by quoting a sentence from Lakshana Shastra that the body shape, especially the hips, of Pudipusturu, was very ugly. The followers of Pudipusturu had no clue about Lakshana Shastra. Even Pudipusturu might not gone through Lakshana Shastra. Therefore, he immediately accepted defeat and fled the scene.

Lakshana Shstra deals wih the features of human beings, astrology, Samudrika Shastra or Palmistry and so on. Even Sankhya Shastra or numerology is said to be a part of this book of systematic knowledge. It discusses at length the human anatomy.

Sri Madhwaru visits Kanyakumari and Rameshwara

ಸ್ನಾತ್ವಾ(s)ತ್ರ ತೀರ್ಥೇಷ್ವಚಿರೇಣ ಕನ್ಯಕಾತೀರ್ಥೇ ಸುತೀರ್ಥೇ ಸುಖತೀರ್ಥ ಆಪ್ಲುತಃ|

ಸಮುದ್ರಸೇತೌ ಚ ನಿಮಜ್ಯ ವಿಷ್ಣವೇ ಶ್ರೀರಾಮನಾಥಾಯ ನಮಶ್ಚಕಾರ ಸಃ||42||

SnAtvA(s)tra teerThEShwachirENa kanyakAteerThE suteerThE suKhateerTha Aplutaha|

SamudrasEtau cha nimajyaviShNavE SreerAmanAThAya namashchakAra saha||42||

SUMMARY: After having bath in several holy waters there, Sri Madhwacharyaru went to Kanyakumari, took bath in the holy waters of Kanyateertha there; later, he reached the bridge across the sea, had a bath there and offered prayers to Lord Hari manifest in a Linga consecrated there by Sri Rama.

This stanza clearly states that there are many holy ponds and lakes at Tiruvanantapuram.

Near the bathing spot of Kanya Teertha, Goddess Durga is residing. Sri Vadirajaru has extolled the greatness and holiness of this place in his Teertha Prabandha.

It is mentioned in Mahabharata and Mahabharata Tatparya Nirnaya by Sri Madhwacharyaru that during the one-year pilgrimage. Arjuna was having a bath in Kanya Teertha. At that time, five Apsaras pulled his legs from under the water. But, Arjuna pulled all of them to the shores and the Apsaras were lieved of a curse. They wished Arjuna and returned to the heavens.

Kanya Teertha is in the north-east of the temple there. Presently, people consider this pond as “Papanasha Teertha” or the one that destroys sins.

Sri Madhwacharyaru visited Ramasetu at Dhanushkoti and proceeded to Rameshwara, where he saluted Rameshwara there.

Being in a higher rank than Lord Rudra, Sri Madhwacharyaru saluted Lord Hari present in the heart of Lord Rudra, explain the scholars. The same routine had occurred during the visits to Kodavooru, Talakude and other places. What Sri Madhwacharya has done in this context is he has shown to humanity that visit to pilgrim centres, having holy dip in holy waters and offering worship to presiding deities there in accordance with Shastras are essential practices.

Consecration of Sri Rameshwara Linga at Rameshwara by Sri Rama was to show his grace and affection to Lord Rudra and not to get rid of Brahmahatya Dosha, as being interpreted by some schools of thought. Sri Vadirajaru in his Teerthaprabandha and Sri Vijayeendraru in his “Shaivasarvaswakhandana” have explained these aspects clearly.