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)

ಕೈಕೇಯೀಪ್ರೀತಿಹೇತೋಃ ಸಸಹಜನೃಪಜೋ ವಲ್ಕಲೀ ಯಾನರಣ್ಯಂ

ಗಂಗಾವತಾರೀ ಗುಹಾರ್ಚೈಃ ಕೃತರುಚಿರಜಟೋ ಗೀಪ್ಸತೇಃ ಪುತ್ರಮಾನ್ಯಃ|

ತೇರ್ತ್ವಾ ಕೃಷ್ಣಾಂ ಪ್ರಯಾತೋ(s)ವತು ನಿಜಮಮಲಂ ಚಿತ್ರಕೂಟಂ ಪ್ರಪನ್ನಂ

ಸ್ವಾಂಬಾಭಿರ್ಭ್ರಾತರಂ ತಮ್ ಶ್ರುತಜನಕಗತಿಃ ಸಾಂತ್ವಯನ್ ವ್ಯುಪ್ತತೀರ್ಥಃ||3||

KaikEyeepreetihEtOho sasahajanrupajO valkalee yAnaraNyam

GangAvatAree guhArchaihi krutaruchirajaTO geepsatEhe putramAnyaha|

TErtvA kruShNAm prayAtO(s)vatu nijamamalam chitrakUTam prapannam

SwAmbABhirBhrAtaram tam shrutajanakagatihi sAntvayan vyuptateerThaha||3||

SUMMARY: May Lord Sri Rama, who, with the intention of making daughter of Kekaya kingdom and a wife of king Dasharatha, Kaikeyi, happy and satisfied, clad himself with fabric clothes, along with his brother Lakshmana and Seetha, his consort and the daughter of King Janaka, moved off towards the forest; who, on his way, crossed Ganga River, got honored and worshipped by Hunter King Guha; who wore attractive matted hair; who, later, was worshipped and felicitated by Sage Bharadwaja, son of Sage Bruhaspatyacharya and crossed Yamuna River; reached his beloved mountain Chitrakoota, climbed that mountain; who, when his mother Kausalya, along with Sumitra and Kaikeyi arrived there with his brother Bharata, consoled the latter since he was not a party to what had befallen or happened; and who offered oblations to his departed father Dasharata, protect me, his true servant.

All these incidents happen on the day on which Dasharatha had decided the previous night to complete the coronation of Lord Sri Rama. It was not a unilateral decision of Dasharatha because all prominent and important citizens of Ayodhya, Sage Vasishtha and others had given a unanimous consent for Dasharatha to install Sri Rama on the throne as his successor and the prince. It was certainly the most cherished desire of Dasharatha to see his beloved son Sri Rama officially declared as the prince. He summoned his most efficient Minister Sumantra and ordered him to instantly make all the arrangements and preparations for the coronation.

The previous day, all those who participated in the preliminary meeting organized by Dasharatha to seek the permission of citizens for installing Sri Rama on throne as the prince, had hailed Sri Rama. When the meeting concluded, Sri Rama came to meet Dasharatha. Sri Rama got down from the chariot, stated “RAmanAmA aham bhO abhivAdayE”, prostrated before his father, who lifted his son with great affection, embraced him and kept on the lap. Dasharatha told Sri Rama ”My son, I am now aged and unable to rule this kingdom. I will make you the Prince and you may take charge of this vast kingdom.” Sri Rama agreed to do as desired by Dasharatha. But, several bad omen occurred at that time. King Dasharatha was shocked, perturbed and horrified. He told his son Sri Rama: “Dear Son, I have lived a pious, cultured, tradition-bound and highly spirituous life. Although I believe to have tak

en a wise, sound and just decision, it appears that my desire may not be fulfilled. However, my son, please complete all the preliminary rituals for your coronation today itself. You may take the “Deeksha” or the oath of ascending the throne as the Prince and king-in-waiting.”

Sri Rama agreed to do whatever was required for the coronation. He went to his mother Kausalya, saluted her and divulged the information regading his coronation. He went to the house of Sumitra Devi and informed her about the proposed coronation. He returned to his residence, where Sage Vasishtha was waiting to confer the “oath” of ascending the throne. Sri Rama cooperated with sage Vasishtha and took the oath.

The entire city of Ayodhya was bedecked like a bride and the stage was set for the grand coronation. What transpired next will be in the next episode. Please read, comment and share. SDN           

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 51 AND 52

SRI MADHWAVIJAYA – PANCHAMASARGAHA – SHOLKAS 51 AND 52

Rarest radition around Sri Madhwacharyaru (ಆಚಾರ್ಯ ಮಧ್ವರ ಅಪೂರ್ವ ದೇಹಕಾಂತಿ)

ಸುಸ್ಮಿತೇಂದುಮರವಿಂದಲೋಚನಂ ಸ್ವರ್ಣವರ್ಣಮತಿಭದ್ರಭಾಷಣಂ|

ವೀತಭೂಷಮಪಿ ವಿಶ್ವಭೂಷಣಂ ತಂ ದಿದೃಕ್ಷುರಲಮಾಪತಜ್ಜನಃ||51||

SusmitEndumaravindalOchanam swarNavarNamatiBhadraBhAShaNam|

VeetaBhUShamapi vishwaBhUShaNam tam didrukShulamApatajjanaha||51||

SUMMARY: The people rushed to see Sri Madhwacharyaru, whose face was like the smiling full moon; whose eyes were like the blossomed lotus; whose body was radiant with twilight; whose words were pleasant and pleasurable and who was a decoration for the universe even without any decoration for himself.

Apart from scholarly persons, even common people rushed to see Sri Madhwacharyaru. While scholars were keen on getting themselves introduced to the depth of knowledge of Sri Madhwacharyaru, common people were keen on having the Darshan of Sri Madhwacharyaru.

Sri Poornaprajna shines in multiple ways (ಬಗೆಬಗೆಯಾಗಿ ಕಂಗೊಳಿಸಿದ ಶ್ರೀ ಪೂರ್ಣಪ್ರಜ್ಞರು)

     

ವಿದ್ಯೋರುದ್ಯುತಿಧೀರತಾರಕತಿರಸ್ಕಾರೇ ಪತಂಗಾಯಿತೋ ದುರ್ವಾದೀಭಕುತರ್ಕಕುಂಭದಲನೇ ಸಿಂಹಪ್ರಬರ್ಹಾಯಿತಃ|

ಲೋಲಾಲೋಕಕಲೋಕದೃಕ್ಕುಮುದಿನೀಸಂಹ್ಲಾದನೇ(s)ಬ್ಜಾಯಿತಃ ಸಂಸನ್ಮಂಡಲಮಂಡನಾಯಿತವಪುಃ

ಸ್ವಾನಂದತೀರ್ಥೋ ಬಭೌ||52||

VidyOrudyutiDheeratArakatiraskArE patangAyitO

DurvadeeBhakutarkakumBhadalanE sihmaprabarhAyitaha|

LOlAkakalOkadrukkumudineesahmlAdanE(s)bjAyitaha

SamsnmanDalamanDanAyitavapuhu swAnandteerThO baBhau||52||

SUMMARY: Being the décor of that radiant session, Sri Madhwacharyaru was like the Sun, who would make the Pandits and scholars sparkling like stars with their knowledge, look pale and dim; he was like a super Lion who could slaughter the heads that were in the form of illogical contention of elephants that were in the shape of adamant, insensible scholars; and he was like the Moon, who would make the lotus-like eyes of common people blossom.  

Sri Madhwacharyaru appeared differently for different people or people with different intentions. Among the truly rich scholars, who were sparkling like stars because of their deep knowledge, Sri Madhwacharyaru was like the Sun, who would make the star-like scholars look pale. For the naughty scholars, who would not concede openly despite being proved wrong, Sri Poornaprajna was like Lion, who would shatter those elephant-like scholars into pieces. For common people, the Darshan of Sri Madhwacharyaru

was so extraordinary that their lotus-like eyes would blossom immediately after the Full Moon-like Sri Madhwacharyaru appeared in front of them.   

In the next episode let us explore the Sixth Sarga. Please read, comment and share. SDN   

Iti Sreematkavikulatilaka SreemattrivikramapanDitAchAryasuta SreemannArAyaNapanDitAchArya virachita SreemasumadhwavijayE mahAkAvyE Panchamaha Sargaha sampurNaha||

(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).

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