SRI HARIKATHAMRUTASARA \ ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

ಪಂಚಭೇದಾತ್ಮಕ ಪ್ರಪಂಚಕೆ

ಪಂಚರೂಪಾತ್ಮಕನೆ ದೈವಕ

ಪಂಚಮುಖಶಕ್ರಾದಿಗಳು ಕಿಂಕರರು ಶ್ರೀಹರಿಗೆ|

ಪಂಚವಿಂಶತಿತತ್ತ್ವತರತಮ

ಪಂಚಿಕೆಗಳನು ಪೇಳ್ದ ಭಾವಿವಿ

ರಿಂಚಿಯೆನಿಪಾನಂದತೀರ್ಥರ ನೆನೆವೆನನುದಿನವು||9||

PanchaBhEdAtmaka prapanachake

PancharUpAtmakane daivaka

PanchamuKhashakrAdigaLu kinkararu Sriharige|

Panchavimshatitattvataratama

PanchikegaLanu pELda BhAvivi-

rinchiyenipAnandatirthara nenevenanudinavu||9||

SUMMARY: Sri Hari, who is in five-dimensional form (Pancharupatmaka) like Narayana, is the Supreme God in this world that is made of five types of difference. The five-faced Gods like Shiva, Indra and others are his assistants; Tenets are twenty-five; and I remember every day that Brahma-designate Sri Anandatirtharu for paving the way to salvation (Moksha) by making us aware that there is difference between the Gods and deities and the demons.

The word for World in Kannada is “Prapancha” since this universe is made of Pancha or five elements. Further, it is made of five types of differences. They are: differences among living beings; difference between the life and the Lord; difference between animate and inanimate; difference among the inanimate and inanimate things and differences between the inanimate and the Lord. Basically, there is no similarity among Eshwara or the Lord, the animate and the inanimate. There are differences even among animate beings. There are differences among the solid or concrete or inanimate things too.

In Bhavishyatparva in Aitareyabhashya, it is mentioned:

JeevEshwaBhidA chaiva jeevaBhEdaha parasparam|

JaDEshwaraBhidA chaiva jaDaBhEdastathaiva cha||

JaDajeevaBhidA chaiva satyO(s)yam BhEdapanchakaha.

ಜೀವೇಶ್ವರಭಿದಾ ಚೈವ ಜೀವಭೇದಃ ಪರಸ್ಪರಂ|

ಜಡೇಶ್ವರಭಿದಾ ಚೈವ ಜಡಭೇದಸ್ತಥೈವ ಚ||

ಜಡಜೀವಭಿದಾ ಚೈವ ಸತ್ಯೋ(s)ಯಂ ಭೇದಪಂಚಕಂ(ಭವಿಷ್ಯತ್ಪರ್ವ, ಐತರೇಯಭಾಷ್ಯ)

Sri Vishnutattwavinirnaya states:

JeevEshwaraBhidA chaiva jaDEshwaraBhidA taThA|

JeevaBhEdO miThashchaiva jaDajeevaBhidA tathA||

MiThashcha jaDaBhEdO(s)yam prapanchO BhEdapanchakaha(Paramashruti, Vishnutattwavinirnaya)

ಜೀವೇಶ್ವರಭಿದಾ ಚೈವ ಜಡೇಶ್ವರಭಿದಾ ತಥಾ|

ಜೀವಭೇದೋ ಮಿಥಶ್ಚೈವ ಜಡಜೀವಭಿದಾ ತಥಾ||

ಮಿಥಶ್ಚ ಜಡಭೇದೋ(s)ಯಂ ಪ್ರಪಂಚೋ ಭೇದಪಂಚಕಃ(ಪರಮಶ್ರುತಿಃ, ವಿಷ್ಣುತತ್ತ್ವವಿನಿರ್ಣಯ)

Sri Narayana is the supreme Lord of this universe of integrated five types or elements and the corresponding forms are: Narayana, Vasudeva, Sankarshana, Pradyumna and Aniruddha. Narayana is the original or primary form. The form of Vasudeva is to bestow salvation or Moksha; Pradyumna is for the creation of universe; Aniruddha is to protect the creation and Sankarshana is for destruction of the universe. However, there is absolutely no difference among these five forms.

The divine is Daivaka like Matsyakarupa or form of Matsyaka and Sookararupaka. There is only one God and he has not been created afresh. Narayana is not a designation or the title of any portfolio like

Lord Brahma and others, which is indicated by “Ka”, which means happiness or bliss. Therefore, the Lord is in the form of happiness namely Anandaswaroopa.

Some scholars treat the word as “Daiva kapanchamukhashakrAdigaLu kinkararu Sri Harige” (ದೈವ ಕಪಂಚಮುಖಶಕ್ರಾದಿಗಳು ಕಿಂಕರರು ಶ್ರೀಹರಿಗೆ). In such an event, “Ka” means or indicates that Brahma, Vayu, Rudra and Indra are all assistants of Lord Narayana. YEkaksharakosha mentions: “Kaha prajApatiruddiShTO kO VAyuriti shabditaha” (ಕಃ ಪ್ರಜಾಪತಿರುದ್ದಿಷ್ಟೋ ಕೋ ವಾಯುರಿತಿ ಶಬ್ದಿತಃ).

The word “Kinkara” with reference to Lord Brahma, Rudra, Vayu and other deities does not indicate that the BhrutyarUpa of Brahma, Vayu, Rudra, Indra and others is the kind of relationship that exists between a king and a servant but a kind of the relationship that exists between the father and his children. “Servant” is one of the meanings of Bhrutya. The relationship between Narayana and other deities is “Bimbakriyayaiva kriyavAn” (ಬಿಂಬಕ್ರಿಯಯೈವ ಕ್ರಿಯವಾನ್).

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SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 16 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 16

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

ರೂಪ್ಯಾತ್ಮಕಾಮರಪುರಸ್ಸರ ಸನ್ನಿರೂಪ್ಯ

ರೂಪ್ಯಾತ್ಮಕಂ ಚ ಭವತಃ ಕೃಪಯಾ ಗತಸ್ಯ|

ರೂಪ್ಯಾತ್ಮಕಾಲಯಕೃತಾಲಯ ಯತ್ಸ್ವಮೇವ

ರೂಪ್ಯಾತ್ಮನೋ ಗತಿರಿಹಾಪಿ ತದೀಶ ಪಾಹಿ||12||

RUpyAtmakAmarapurassara sannirUpya

RUpyAtmakam cha Bhavataha krupayA gatasya|

RUpyAtmakAlayakrutAlaya yatswamEva

RUpyAtmanO gatirihApi tadeesha pAhi||12||

SUMMARY: Oh Lord Krishna, you are superior than Brahma, Rudra and others, who are described as Gods and Goddesses; Being the supreme God, who is propitiated and praised by spiritualists, eternally, you have manifested in Rajatapeethapura; those eligible to attain salvation in their original forms enter the Vaikuntha and other heavens due to your kindness, blessings and grace and enjoy themselves in those free worlds. As mentioned in Smrutis “MuktAnAm paramA gatihi”, you are the Lord of all those eligible for salvation. Thus, being the ultimate Lord of the entire universe and ultimate shelter for those attaining salvation, Oh Lord Sri Hari, kindly bestow your kindness and provide me with the bliss even when I am doomed in this worldly life.

This stanza is believed to have been averred by Lord Hayavadana in a dream of Sri Vadirajaru. Hayavadana is one of the incarnations of Lord Hari and a beloved form for Sri Vadirajaru.

Description of Sri Ananteshwara

ಶಿವಾಂತರ್ಯಾಮಿತಾಂ ಸ್ವೀಯಾಂ ಪ್ರಿಯಾನ್ ಪ್ರತಿ ನಿಬೋಧಯನ್|

ದಯಾವಾರಿನಿಧಿಶ್ಯೈವೀಂ ಶಿಲಾಮಾಶ್ರಿತ್ಯ ಶೋಭತೇ||14||

ShivAntaryAmitAm sveeyAm priyAn prati nibODhayan|

DayAvAriniDhishyaiveem shilAmAshritya shOBhatE||14||

SUMMARY: Oh Lord Sri Krishna, the epitome of kindness and an ocean of sympathy, with the intent to make your devotees aware that you are manifest in God Rudra, you have manifested in the form of a Linga and assumed the name “AnantAsana” at Udupi.

ಈಶಸ್ಯಾಹೀಶಪದವೀಂ ಭಾವಯನ್ನಿವ ಭಾವಿನೀಂ|

ಅಧ್ಯಾಸ್ತೇ ಶೇಷಶಯನಃ ಸ್ನಿಗ್ಧಾಂ ಲಿಂಗಶಿಲಾಂ ಹರಿಃ||15||

EeshasyAheeshapadaveem BhAvayanniva BhAvineem|

ADhyAstE shEShashayanaha snigDhAm LingashilAm Harihi||15||

SUMMARY: Lord Hari, who rests on Lord Shesha in the cosmic ocean of milk, has manifested in the stony form of Linga here, which seems that he wants to let Lord Shiva know that in the future, he (Lord Shiva) would be elevated to be Lord Shesha.

According to various Puranas, Lord Rudra will be the next Shesha. Sri Vadirajaru is making people aware of th

is fact and therefore, he has stated that Lord Krishna has manifested as Ananteshwara or Anantasana at Udupi to not only let Shiva know his next elevation but also let people know that he is existing in the form of Linga as well in Udupi.

A Puranic story related to the temple of Sri Anantasana 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) 2.11

Sage Vasishtha continues to tell Dasharatha about the supremacy of Lord Sri Rama. He says “PrANinAm antarAtmA”. This means “Your son Rama is the inner soul of all beings. The word “Ana”, where “A” is a short vowel, is a derivative of the Dhatu “Aana”. The word is substantiated as “AnachEShTAyAm”, which means “one who gets the tasks accomplished by others”. The TatvABhimAni deities direct animate as well as inanimate things to do various acts. For every activity, action and work of all animate and inanimate things, there are specific deities to direct get things executed. Therefore, all those deities are adorned with a title called “Ana”. These deities are under the control of Sri Mukhyaprana. Therefore, the deities in-charge of animate and inanimate beings receive directions from Lord Mukhyaprana. It is for this reason alone that Lord Vayu is known as PrANa DEvaru or Mukhyaprana.

The prowess of deities popularly known as “Ana” is limited to get the works done by others. But, they are not empowered to enter individual bodies and get the works done from the respective  body. Lord Vayu has that power. He has that power to get any work done by individuals which no other deity is empowered with. That is why he is PraNa Devaru.

The original form of every animate and inanimate being is there from time immemorial and will remain for eternity. Lord Mukhya PrANa too has been there in the original forms from unknown time and for eternity. He has been the motivator and monitor of all actions. Since these beings are being prompted and promoted by Sri Prana Devaru, they came to be known as Pranies or animals.

There is another PrANa who provides Prana to Mukhyaprana, monitors and maintains the Prana of Mukhya Prana and he is none other than Lord Hari. The difference is that the all-powerful PrANa is in its entirety in Lord Hari and only a little portion of that prowess is there in Lord Vayu or Mukhya PrANa.

Sage Vasishtha tells Dasharatha: “Oh great king, beware that supreme Lord of Lord Sri Hari is now born as your son. There was no need for you to confer upon Him any duty or responsibility or instal him  as the successor because it is because of His grace and kindness that you are currently designated as King and emperor. There is no room for suspecting his prowess. He has motivated you to propose his name as your successor and it is He who has chosen the time and circumstances under his command to get his name proposed for coronation and to create such strange circumstances under which he would depart to the forests for accomplishing the original task for which he has taken this incarnation.”

The attributes of Lord Hari are described with three words in this stanza namely KalyANAnantaDharmaha, AguNalavarahitaha and PrANinAm AntarAtmA. But, these are some of the supreme attributes of Lord Hari as all the sounds in this universe intrinsically relate to Lord Hari only. Sage Vasishtha explains to Dasharatha:

“Oh great king, the qualities attributed to your son Sri Rama are not earned through practice, not attributed by others nor thrust upon him with any purpose. He is the origin of such qualities.”

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SRI MADHWAVIJAYA - PANCHAMA SARGAHA SHLOKA 48

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKA 48

(As the explanation and subscripts for this stanza are very long, additional stanzas have not been included in this episode. Please read, comment and share. SDN)    

Sri Madhwacharyaru goes to north again

ತತೋ ನಿವೃತ್ತಃ ಪರಮೇವ ಪೂರುಷಂ ಪ್ರಣಮ್ಯ ನಾನಾಯತನೇಷು ಸಂಚರನ್|

ಪ್ರಕಾಶಯನ್ ಸ್ವಾತಿಶಯಾನಮಾನುಷಾನಾಶಾಮುದೀಚೀಂ ಪ್ರಯಯಾವಸೌ ಕ್ರಮಾತ್||48||

TatO nivruttaha paramEva pUruSham praNamya nAnAyatanEShu sancharan|

PrakAshayan swAtishayAnamAnuShAnAshAmudeecheeM prayayAvasau kramAt||48||

SUMMARY: Sri Madhwacharyaru returned from Srirangam, visited several temples of Narayana, offered his salute to the deity, exhibited his mystic powers here and there and proceeded towards the north.

This indicates that after completing a very glorious, effective and robust southern expedition, Sri Madhwacharyaru returned to Udupi. Sri Chalari Acharyaru explains: DaurgashaivaskAndAdinAnAdEvAlayEShu ShivAdidEvAlalayEShu ShivAdyantargatam BhagavantamEva natwEti BhAvaha|| The presiding deities of various temples visited by Sri Madhwacharyaru on his way back to Udupi included those of Lord Shiva, Goddess Durga, Lord Skanda and so on. The salutations he offered to those deities were submitted to the ever-intrinsic Lord Vishnu, though outwardly he appears to be offering salutations to the respective deities of the temples he visited.  

During his journey, Sri Madhwacharyaru had gone to the holy place called SrimuShna, where Kanti, wife of Vasu, who was in the late stages of pregnancy, was fetching water from a distant spot with great difficulty. He took pity on her and by throwing his Club, he created a pond over there to resolve the issue of water scarcity for the people of that locality. This has been mentioned under the Venuteertha mahatmya in Skanda Purana. This pond, which has been named as Danda Teertha, can be seen even today at Srimushna.  It is stated in that poetic presentation that whoever takes a dip in Dandateertha on a Tuesday that coincides with Magha Shuddha Navami can be considered as luckiest and spiritually awakened.

In Bhavaprakashike, description of another mystic incident has been provided to further substantiate the prowess of Sri Madhwacharya. This is a continuation for SwAtishayAn, which means “on his way”. At one place, Sri Madhwacharyaru came across a Yogi chanting thirty different hymns in praise of the Varaha incarnation of Lord Vishnu. Sri Madhwacharyaru chanted more number of hymns in praise of Lord Varaha by which that Yogi was highly delighted and visibly astonished.

TrimshadwArAhamanuvit kashchidyOgyAsa vismitaha|

SUchitEShwEva sarvEShu MaDhwEnABhyaDhikEShwapi||

ತ್ರಿಂಶದ್ವಾರಾಹಮನುವಿತ್ ಕಶ್ಚಿದ್ಯೋಗ್ಯಾಸ ವಿಸ್ಮಿತಃ|

ಸೂಚಿತೇಷ್ವೇವ ಸರ್ವೇಷು  ಮಧ್ವೇನಾಭ್ಯಧಿಕೇಷ್ವಪಿ||

This signifies that there were already some people following the Vaishnava culture and tradition. However, they were self-motivated, self-driven individuals who could not propagate the Vaishnava cult. Therefore, there was a need for a person who could propagate the supremacy of Lord Vishnu or HarisarvOttamatwa. This is the reason for Lord Vayu to descend on earth in the incarnation of Sri Madhwacharyaru.

This incident also bears ample testimony to the knowledge of Sri Madhwacharyaru about the entire gamut of Mantras, hymns, Suktas and others. Scholars consider the “Tantrasarasangraha” by Sri Madhwacharyaru stands out among the best compositions in the Vaishnava line of thoughts. In this book, a large number of hymns on Lord Varaha are available.

The word “AmAnuSh” (ಅಮಾನುಷ) means super-human and not inhuman. It denotes that supreme power which ordinary people can hardly fathom, imagine, inculcate or exhibit. Sri Chalari’s substantiation: AmAnuShAn – ManushEShu avidyamAnAn ityarthaha| (ಅಮಾನುಷಾನ್ – ಮನುಷ್ಯೇಷ್ವವಿದ್ಯಮಾನಾನ್ ಇತ್ಯರ್ಥಃ).

Some verses in Sri Narada Purana are worth referring to in this regard:

VEdAntashAstranrNEtA BhaviShyati kalau yugE|

TripurE cha hatA daityA yE cha sauganDhike hatAha||

ViplAvayanti tE jAtA DharAyAm VaShNavam padam|

MAtarishwA tatO jAtO nirAkrutya cha duShpaTham||

ವೇದಾಂತಶಾಸ್ತ್ರನಿರ್ಣೇತಾ ಭವಿಷ್ಯತಿ ಕಲೌ ಯುಗೇ|

ತ್ರಿಪುರೇ ಚ ಹತಾ ದೈತ್ಯಾ ಯೇ ಚ ಹತಾ ದೈತ್ಯಾ ಯೇ ಚ ಸೌಗಂಧಿಕೇ ಹತಾಃ||

ವಿಪ್ಲಾವಯಂತಿ ತೇ ಜಾತಾ ಧರಾಯಾಂ ವೈಷ್ಣವಮ್ ಪದಂ|

ಮಾತರಿಶ್ವಾ ತತೋ ಜಾತೋ ನಿರಾಕೃತ್ಯ ಚ ದುಷ್ಪಥಂ||

Sri Mushna is among the eight most distinguished kshEtras known for self-manifestation of deities. The presiding deity of Sri Mushna is Lord Varaha. The idol meant for procession called Utasavamoorti is known as Sri Yajna VarAha. NityapuShkarini, an eternally brimming water body, is in the backyard of the temple here. There is a pipal tree at the north-eastern part of this pond. A tiny hermitage or house that exists in the surroundings of this pond is said to be the house where Sri Raghavendra Swamiji of Mantralaya is believed to have stayed there for some time. Sri Raghavendra Mutt of Mantralaya has named it as Sri Rayara Mane or house and maintaining it.       

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasavirachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

UNIT 1 MANGALACHARANA SANDHI  - ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ ಮಂಗಳಾಚರಣ ಸಂಧಿ

PRAYER TO Sri Madhwacharyaru (ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರ ಸ್ತುತಿ) - 2

The name “Madhwa” is spelt in Vedas. Madhwa has been mentioned in Balittha Sukta (ಬಳಿತ್ಥಾ ಸೂಕ್ತ) and Pavamanamandala (ಪವಮಾನಮಂಡಲ). Therefore, Sri Madhwacharyaru is propitiated in Vedic literature and that is why, Sri Jagannatha Dasaru has specifically used Madhwa in this context. Sri Anandatirtha is adjectival in nature.

Sri Vayustuti addresses Sri Madhwacharyaru as Trailokyacharyaru (ತ್ರೈಲೋಕ್ಯಾಚಾರ್ಯರು)which signify the “Chaturdasha” Lokas namely BhUhu, Bhuvaha, Swaha, Mahaha, Janaha, Tapaha, Satyam, Atala, Vitala, Sutala, TalAtala, RasAtala, MahAtala and PAtAla (ಭೂಃ, ಭುವಃ, ಸ್ವಃ, ಮಹಃ, ಜನಃ, ತಪಃ, ಸತ್ಯಂ, ಅತಲ, ವಿತಲ, ಸುತಲ, ತಲಾತಲ, ರಸಾತಲ, ಮಹಾತಲ ಮತ್ತು ಪಾತಾಲ). Sri Madhwacharyaru has also been called as Bhuvanaguru and Vishwaguru since what the interpretation he has given to Brahmasutras is all pervasive, eternal and the ultimate truth. This is the reason he has been described as Apratima. No image or imagery can ever match Sri Madhwacharyaru. In addition, Pratima is a synonym of Prateeka, which means reminiscent, similar or look-alike and denotes corporal body or human form. Apratima is the antonym of Pratima, which denotes that the form of Sri Madhwacharya is “out of this world of corporal bodies”.

Now, let us look into Stanza No. 9

ಪಂಚಭೇದಾತ್ಮಕ ಪ್ರಪಂಚಕೆ

ಪಂಚರೂಪಾತ್ಮಕನೆ ದೈವಕ

ಪಂಚಮುಖಶಕ್ರಾದಿಗಳು ಕಿಂಕರರು ಶ್ರೀಹರಿಗೆ|

ಪಂಚವಿಂಶತಿತತ್ತ್ವತರತಮ

ಪಂಚಿಕೆಗಳನು ಪೇಳ್ದ ಭಾವಿವಿ

ರಿಂಚಿಯೆನಿಪಾನಂದತೀರ್ಥರ ನೆನೆವೆನನುದಿನವು||9||

PanchaBhEdAtmaka prapanachake

PancharUpAtmakane daivaka

PanchamuKhashakrAdigaLu kinkararu Sriharige|

Panchavimshatitattvataratama

PanchikegaLanu pELda BhAvivi-

rinchiyenipAnandatirthara nenevenanudinavu||9||

SUMMARY: Sri Hari, who is in five-dimensional form (Pancharupatmaka) like Narayana, is the Supreme God in this wor

ld that is made of five types of difference. The five-faced Gods like Shiva, Indra and others are his assistants; Tenets are twenty-five; and I remember every day that Brahma-designate Sri Anandatirtharu for paving the way to salvation (Moksha) by making us aware that there is difference between the Gods and deities and the demons.

Commentary will be furnished in the next episode. Please read, comment and share. SDN  

    

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 15

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

 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|| 

The scholars have said that this stanza has multitudes of meaning. Some commentators have stated that it is quite difficult to explore, explain and perceive all the meanings that are hidden in this stanza. 

Sri Krishna is a very romantic person. He would love one Gopika for some time and shift his attention to another. He would sometimes remain silent, bend his head without bothering to respond; he pretends to be angry with some; he would bless someone with a rich mansion and may give a small cottage to someone else, as a token of his blessing. Therefore, Krishna is very dubious, discriminatory, elusive, cunning and frail. May that frail Krishna protect us.

Oh Lord Krishna, during your Matsya Avatar or incarnation as Fish, you were volatile; during Koorma Avatar, your back was very hard; during Varaha Avatar, your face was bent towards the ground; during Nrusihma Avatar you were ferocious; during Vamana Avatar, you begged for the sake of your devotee Indra; in your incarnation as Parashurama, you wronged your mother and other family members too; in your incarnation as Srirama, you ignored all the women for the sake of Seetha and stuck to the principle of monogamy; in your Avatar as Krishna, you displayed the skills of stealing butter as a pretext of bestowing your grace on pious people; in your incarnation as Buddha, you lured the Asuras; in your incarnation as Kalki, you exhibited the skills of horse riding. By narrating all these special qualities, Sri Krishna is pleased and may that impressed Krishna bless us.

Omnipresent Krishna has the habit of roaming about everywhere and being unstable. When Lord Rudra sought his help after being chased by Bhasmasura, Sri Hari lured the demon with sweet words and killed him. This was one kind of hard task you accomplished. When you rest on the Serpent Shesha and created the entire Brahmanda, it is perhaps another kind of hard task which is beyond common comprehension. Sitting on the shoulders of Garuda, you killed great many demons, which is one more astonishing hard task. Earlier, when Lord Eshwara was doing penance, some wicked powers called Yogini came to trouble Lord Eshwara, who sought your help, Lord Hari and you assumed the form of Narasihma, rode on the sheep, a form assumed then by Lord Eshwara and killed the Yogini clan of demons. This is an exemplary task which only Lord Hari can do. This story is indicated the word DuShTashakti- sahasrabhuk that is mentioned in Nrusihma Sahasra Nama. In the Avatar of Shimshumara, it was Lord Hari who could alone behold the Disc of Radiation (Jyotishchakra) from the reverse side. When Jaravyadha and other devotees committed crimes, Lord Hari did not punish them like he does with non-devotees. On the contrary, he graced them. In spite of being the protector of Rudra, he pretentiously undertakes a pilgrimage to Kailas and offers worship to Lord Rudra.  

It was Sri Narayana who assumed the form of Narayani, a beautiful woman, to serve the Elixir (Amrit) among the deities and to deny any share to the demons. It was during this ‘Service’ that he noticed Rahu sitting stealthily among the deities. Narayana, in the guise of Narayani, instantly converted the serving spoon into a sword and beheaded the demon. When thousands of demons stood on their feet with horrible weapons, it was Narayana who killed all of them. Each and every act of Lord Narayana is bewildering, to say the least.

In addition to his eight queens, Lord Krishna is depicted as romancing with sixteen thousand Gopikas, which is only one part of astonishment. Another part is ‘Na streekrutam kashmalamashnuveeta’, which means he was untouched and unblemished with the acts related to his association with women. This is not only more astonishing but also unparalleled. Jarasandha and his 23 Akshauhini Armi fired innumerable arrows and other weapons of in describable shapes and power at Lord Krishna. He remained unhurt, pretended to be ‘escaping’ from the battlefield only to hoodwink Jarasandha so that he could accumulate another big army of demons and finally killed him with utmost ease. What a surprise!

One can recite this stanza from Smrutis:

NAyAyaNO nAma narO narANAm

prasiddhachOraha kaThitaha pruThivyAm|

AnEkajanmArjitapApasanchayam

haratyashESham smrutamAtra yEva||   

ನಾರಾಯಣೋ ನಾಮ ನರೋ ನರಾಣಾಂ ಪ್ರಸಿದ್ಧಚೋರಃ ಕಥಿತಃ ಪೃಥಿವ್ಯಾಂ|

ಅನೇಕಜನ್ಮಾರ್ಜಿತಪಾಪಸಂಚಯಂ ಷರತ್ಯಶೇಷಂ ಸ್ಮೃತಮಾತ್ರ ಏವ||

“Beware of a thief in this universe by name Narayana, who, steals away the sins accumulated over hundreds of births by just remembering his name.”    

This is the gist of the third level of meaning of this stanza, which can be continued without any closure. Our human perception and patience is very limited and therefore we tend to say “enough” for certain things, except worldly pleasures and desires. Even then, the kindness of Lord Krishna and his innumerable incarnations, his love and affection are always infinite. Let us proceed to next stanza in the next episode.

(Meanwhile, I was not keeping well for about five days and that is why there is a delay in posting my translations. Regret for inconvenience. SDN)