(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

               Salutation to Lord Rudra (ಶ್ರೀ ರುದ್ರದೇವರ ಸ್ತುತಿ)

ವಾಮದೇವ ವಿರಿಂಚಿತನಯ ಉ-

ಮಾಮನೋಹರ ಉಗ್ರ ಧೂರ್ಜಟಿ

ಸಾಮಜಾಜಿನವಸನಭೂಷಣ ಸುಮನಸೋತ್ತಂಸ|

ಕಾಮಹರ ಕೈಲಾಸಮಂದಿರ

ಸೋಮಸೂರ್ಯಾನಲವಿಲೋಚನ

ಕಾಮಿತಪ್ರದ ಕರುಣಿಸೆಮಗೆ ಸದಾ ಸುಮಂಗಳವ||10||

VAmadEva virinchitanaya U-

mAmanOhara ugra DhUrjaTi

SAmajAjinavasana BhUShaNa sumanasOttamsa|

KAmahara kailasamandira

SOmasUryAnalavilOchana
KAmitaprada karuNisemage sumangaLava||10||

SUMMARY: Oh Lord Vamadeva; son of Virinchi; DhUrjati; adorned with elephant skin as the attire; superior God compared to Indra and other deities; one who burnt Kamadeva into ashes; one who resides in Kailas; VirUpAkSha, who has Moon, Sun and Fire in the three eyes and one who fulfills all the desires, please bestow welfare upon us.

Commentary:

Lord Rudra, along with Garuda and Shesha, ranks immediately after Lord Vayu among the male Gods in the hierarchy. Although Garuda, Shesha and Rudra are controllers of mind, Lord Shiva is the prime controller. In principle, authoring a book is correlated to speech and mind. Therefore, Sri Jagannatha Dasaru has dedicated two stanzas for praising Lord Rudra. Instilling a desire for salvation and preparing the mind for renunciation can happen only if Lord Shiva wishes. Therefore Sri Jagannatha Dasaru has rightly offered prayers to Lord Shiva.

It is exemplary that Sri Jagannatha Dasaru has praised Lord Rudra with eleven attributes following the eleven forms of Lord Rudra called YEkAdasha Rudras.

Although there is a Muni named Vamana, who is originator of “Aham BrahmAsmi”, Vamana is one of the prominent names of Lord Rudra. The word “Vamana” has several meanings, including charming or attractive and opposite. The YEkAdasha Rudras or the eleven forms of Rudra possess all the 28 features mentioned in LakShaNa ShAstra, a book that deals with the acceptable physical features of human beings. They are popular for their most attractive and charming forms. Their skin is purest white. In Bhagavata, there is a description of Sage Shuka, Sage Durvasa and Lord Rudra.

The name Vamadeva means a person following cultural practices that are dead opposite to normal practices. Applying the ashes lying in graveyard and living in a symmetry or burial ground are among the strange practices that Lord Shiva follows. These forms and practices are meant to lure the Asuras on the one hand and to attract black magicians on the other hand. Vama means black magic. The imagery is Vamaha Devaha yasya saha Vamadevaha.

Lord Rudra emerged from the middle of the eyebrows of Lord Brahma and therefore he is known as Virinchitanaya. As he started crying at birth, he came to be known as Rudra, which relates to Rodana, which means crying. The presence of a special and divine power of Lord Brahma in the matted hair of Lord Rudra is one of the major reasons for Lord Moon to be present on the head of Lord Shiva.

Just as Vishnu is Ramamanohara, Lord Rudra is Umamanohara. U+Maa means “Dear Daughter refrain from such a severe penance” and that is why she came to be known as UmA. Lord Shiva is the God of Mind and Goddess Uma is the Goddess of wisdom. The Ardhanareeshwara form is symbolic of this rare combination of Mind and Wisdom. Chitraketu mocked at the Ardhanareeshwara form and therefore got cursed by Parvati Devi to

be born as Vrutrasura.

More attributes will be explained in the next episode. Please read, comment and share. SDN          

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 16

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Legend related to Sri Anantasana temple at Udupi

There was a Brahmin called Kunjamadhava in a place named

Vedaranya. Since he did not have any progeny for several years after marriage, he worshipped Lord Narayana. Lord Narayana was impressed with the devotion of Kunjamadhava, appeared in his dream as Anantasana sitting on Adi Shesha and told him: “Dear Brahmin, please go to Rupyapeethapura, which is about two Krosha or four miles away from here (Vedaranya) and anoint me with milk in the Nagapeetha, where there was a hearth (a platform to create sacrificial fire). Earlier, as requested by Lord Rudra, I will manifest there in the form of a Linga and fulfill your wish.” Kunjamadhava was delighted. He woke up quickly, completed his routine early morning activities and rushed to Rupyapeethapura. By the time Brahmin reached Rupyapeethapura, Lord Parashurama was waiting for the Brahmin in the form of Linga there. Kunjamadhava anointed Lord Parashurama, who was then in the form of Linga. Soon, Brahmin couple got a son. Lord Paras

hurama manifested in the form of Linga and came to be known as Sri Anantasana. Therefore, it is now clear that Lord Rudra would be the next Adi Shesha named as Ananta.

Next episode will be about Pajaka. 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)

Concluding part of Stanza 2

Sri Lakshmi emerged out of the ground as Seetha when King Janaka was plowing the land for performing a Yajna. She became the daughter of Janaka with the sole intention of rejoining her husband Lord Vishnu, who was already born as the son of Dasharatha and had been named as Sri Rama. Can there be any limitation or match for his charm that had charmed Goddess Lakshmi?

He knows everything about the minutest things and subjects in the universe, their past, present and posterity like he knows about the garland she was holding to adore him with after he broke the Shiva Dhanus. Who else has the same quantity and quality of knowledge in this universe, apart from Lord Vishnu? He is the embodiment of all that is ecstasy, bliss and mirth and he is untouched by agony, apathy or sorrow. For a person, who has no stigma of birth or death, decadence, disease, sorrow and who is the epitome of pleasure and pleasantness, welfare and wellbeing, who attaches least significance to physical or mental pleasures by being a wife, can the disease of desire for throne of Ayodhya be a cause of worry? The attributes of Lord Brahma, Rudra, Indra and all other deities are just a reflection, a shadow of what Lord Vishnu possesses. Lord Brahma has imbibed the skills of managing the creation, Lord Rudra the skills of destroying the world, Lord Indra the skills to rule over the heavens, Lord Manmatha the skill to instill sensuousness, Lord Sun to sparkle, Lord Moon to glow, Lord Kubera the eligibility to be the treasurer of heavens, Mother Earth the quality of patience are the alms bestowed upon them by Lord Vishnu. Sage Vasishtha goes on to tell Dasharatha: “Your son is made of infinite qualities such as kindness, grace, melody, courage, bravery, and wisdom and so on. He is therefore called as “Anantakalyanagunaparipoorna”.

After listening to every word spelt by Sage Vasishtha in that royal session, Dasharatha lost himself in ecstasy and declared in that open session that Sri Rama would be his successor and that his coronation as the prince would be organized immediately.

“Purajanamahitaha” is one of the adjectives used by Sri Raghavendra Swamy in this second stanza. Literally, it means that Sri Rama had earned the honor of all citizens of Ayodhya. The news of the coronation of Sri Rama, the gist of what Sage Vasishtha had spoken in the royal session, the affection shown by Dasharatha towards his son Rama and related details instantly spread across the city of Ayodhya. The joy of citizens knew no bounds. Everyone hailed Rama, praised Dasharatha and showered wishes among themselves. In a way, they offered the Nine types of worship to Lord Rama.   

In this adjective Purajanamahitaha, “Pura” means one who is worshipped by the deities who represent different qualities and characters (TattvABhimAnidEvatAs). Therefore, whatever Sage Vasishtha spoke on that occasion was acknowledged by the deities present in every being. The thoughts that arose in the minds of those deities were different. They were delighted to know that the coronation would be halted, Sri Rama would be departing to the forests, Seetha Devi would be stolen by Ravana and Sri Rama would soon be killing Ravana. This was because the desire of all deities was the end of tyranny and terror that Ravana had cast on them. The deities complimented Sage Vasishtha, praised Dasharatha and thanked the citizens of Ayodhya, besides offering worship to Sri Rama.

Sri Raghavendra Swamy beseechs “ME vachOBhihi mahyatAm”. It means “With these words of mine, May Lord Rama be worshipped”.

Initially, Sri Raghavendra Swamy submits that knowledgeable sages like Vasishtha have praised Sri Rama with words like KalyANAnantaDharmaha and so on. The deities representing various attributes and present in every citizen of Ayodhya have rejoiced over the news of the coronation of Sri Rama. “I am incapable of describing or mentioning your attributes. Yet, I have tried my best to recall whatever they have said about you. I am like a musician playing melancholic tunes on the Veena. May those words I have used in Sudha Parimala and other works be like worship that I am offering to you. Like, even if the tune emanating from my Veena may go astray sometimes and the Veena would still tolerate such errors, please, Oh Lord

, accept my words, even if they are erroneous, misspelt and wrongly used, as offer of worship.”

The word “VachOBhihi” is the plural form and Sri Lakshminarayana Upadhyaya views it as an acknowledgement bestowed upon Sri Raghavendra Swamy by Sri Rama. The Lord would tell Sri Raghavendra Swamy “Oh my dear son, you are telling me that you do not know how to praise me. I am impressed with your devotion. I will get innumerable books written by you. I will ensure that each and every word in those books would be pregnant with multiple meanings.”   

SRI MADHWAVIJAYA PANCHAMAHA SARGAHA SHLOKAS 49 AND 50

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 49 AND 50)

Arrival on the banks of Payaswini

ತತಸ್ತತೋ ವಿಸ್ಮಿತಲೋಚನೈರ್ನರೈರ್ನಿರೀಕ್ಷ್ಯಮಾಣೋ(s)ತಿಸುಲಾಕ್ಷಣಾಕೃತಿಃ|

ಗ್ರಾಮೋತ್ತಮಾನ್ ಪ್ರಾಪ್ಯ ಪಯಸ್ವಿನೀತಟೇ ವಿವೇಶ ದೇವಾಯತನಂ ಸ ಕಿಂಚನ||49||

TatastatO vismitalOchanairnarairnireekShyamANO(s)ti sulakShaNAkrutihi|

GrAmOttamAn prApya payasvineetaTE vivEsha dEvAyatanam sa kinchana||49||

SUMMARY: With people in different places looking at him, who is adorned with all auspicious features, with astonishment, he continued his journey and crossed several good villages on his way before entering a temple on the banks of Payaswini River.

It is believed that the temple referred to in this stanza could be the Mahalingeshwara Temple located at about 50 km from Kasargod. As per his routine, Sri Madhwacharyaru won over some scholars in debates. People of the village offered to Sri Madhwacharyaru and his disciples as they were captivated by the charismatic personality and depth of knowledge of Sri Madhwacharyaru. However, Sri Madhwacharyaru refused to have food at a place where there was no shrine dedicated to Lord Vishnu. As requested by the inhabitants of that village, Sri Madhwacharyaru got a temple constructed there for installing a statue of Sri Vishnu and then consumed the food. The statue of Lord Vishnu consecrated by Sri Madhwacharyaru can still be seen on the premises of the temple. People of the village still recall that Sri Madhwacharyaru assigned the duty of perfoming routine puja to the presidig deity of this temple to a Vaishnava Brahmin belonging to Barittaya dynasty. The same dynasty continues to offer worship to this deity till date.  

Scholars become followers

ಅಧೀತ್ಯ ಧರ್ಮೇಣ ಷಡಂಗಮಾಗಮಂ ತದರ್ಥಸಂವರ್ಣನನಿರ್ಣಯಾನ್ವಿತಾಃ|

ಪ್ರಾಪುರ್ದ್ವಿಜೇಂದ್ರಾಸ್ತಮಪೂರ್ವಪೂರುಷಂ ಜಿಜ್ಞಾಸವಃ ಸುಪ್ರಥಿತಂ ಜಗತ್ತ್ರಯೇ||50||

ADheetya DharmENa ShaDangamAgamam tadarthasamvarNanirNayAnvitAha|

PrApurdwijEndrAstamapUrvapUruSham jijnAsavaha suprathitam jagattrayE||50||

SUMMARY: Many Brahmins, who were strictly adhering to the principles of Shiksha (education), Vyakarana (Grammer) etc., the six parts of Vedas, had the capability to independently interpreting Vedas and Upanishad, came to Sri Madhwacharyaru, who was by then very popular as a person of rarest qualities,  and began enquiring about Sri Madhwacharyaru and joined him as disciples.   

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).

Please read, comment and share. SDN     

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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