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)

  After the “boon” that Dasharatha had promised to give to Kaikeyi was announced, Sri Rama, as per the predetermined plan, decided to go to the forest for 14 years. But, he had to inform his mother about the demand of Kaikeyi, the two boons that Dasharatha had to concede to Kaikeyi, cancellation of his coronation and his departure to the forest for fourteen years. Therefore, Sri Rama went to Kausalya Devi and revealed the then situation. Immediately on seeing Sri Rama, tears of joy started flowing out of the eyes of his mother and she blessed him “Dear Son, ascend the throne and occupy the seat of a prince.”

  Sri Rama smiled, looked at Lakshmana and told his mother that he would be telling her something unpleasant. He explained to her the tricky situation in which Dasharatha had to concede two boons to Kaikeyi and then revealed the gist of those boons delivered by Kaikeyi on behalf of Dasharatha. Kausalya Devi fell flat on the ground like a felled tree. She kept on cursing herself for what had befallen on Sri Rama. She was very much disturbed. She introspected if there was any defect in her horoscope, attitude or devotion and claimed that there was no defect in her horoscope or lacuna or shortcoming in her love for her son. She enquired with her son to know if there was any problem with the planetary positions in her horoscope. She vehemently argued that Sri Rama should not try to please a particular woman but go by or honor the popular opinion which was in favor of Sri Rama ascending the throne as Prince. “You don’t have to go to forest to satisfy Kaikeyi. You can stay in Ayodhya to satisfy the citizens of Ayodhya. My heart is probably made of diamond as it has not cracked or shattered after hearing the news that you are going to the forest for fourteen years.” Kausalya said that according to Shastras, mother was greater than father simply due to the fact that she was responsible for delivering and upbringing of a child. Sri Rama said that Shastras alone cannot be the yardstick to decide on certain matters. Moreover, every woman had to obey, follow and adhere to what the husband wished. Under the prevailing conditions, Dasharatha had conceded the two boons to Kaikeyi and as his prime queen, it was imperative that Kausalya Devi honored those boons. He said that he would go to the forest as directed by the father. Kausalya Devi could not refute Sri Rama. She knew that she could not stop Sri Rama from going to the forest. Sri Rama promised Kausalya that on the expiry of fourteen years’ exile, he would return to Ayodhya without fail and without any delay.

  Sri Rama then turned to Lakshmana and said that it was his fate that he had to go to the forest and that he could not overrule the providence. “No one is responsible for the present situation. Everything happens as per the destiny. There is no reason to become angry. Please calm down,” Sri Rama tells Lakshmana, who was fuming with rage. Lakshmana maintained that Kaikeyi had hoodwinked Dasharatha and her unholy demand for execution of boons had perturbed the entire Ayodhya. Lakshmana told Sri Rama that he would defeat the designs of the divine with his masculine power. Lakshmana said: “If you go to forest, none of the people of Ayodhya, except Kaikeyi, will be happy. By going to forest, you should not make all the people unhappy for the sake of making Kaikeyi happy.”

  Sri Rama replied that for him there was no difference between Ayodhya and the forest because he had renounced everything. Every emperor in the lineage of Ikshwaku dynasty had contributed a lot for the honor and dignity of the dynasty. They had ensured that there was no black spot in the history of their regime. He said that he would not want to bring disrepute to the dynasty by disobeying his father. Several Munis, saints, Rishis and ascetics were living in different parts of the forest. His exile into the forest would provide him with an opportunity to serve those Rishis and even protect them from the attacks of demons. “Lakshmana, you are agitated because of your affection and devotion for me. But, after hearing me, shun your wrath. Be obedient to your father, mother, Kausalya Devi and Kakeyi, Bharata and serve them with compassion,” Sri Rama told Lakshmana.

  Lakshmana became calm. But, he told Rama “Oh my Lord, I will be with you wherever you go. I cannot live in a place where you are not

present. Please do not reject my plea.” Sri Rama tried to pacify Lakshmana but failed. Finally Sri Rama permitted Lakshmana to accompany him. Sri Rama vainly tried to leave his consort Seetha Devi in Ayodhya. A little later, Sri Rama permitted his wife Seetha to go with him into the forests.

  While getting ready to depart, Sri Rama asked Lakshmana to distribute his wealth among the citizens, especially the poor, weak, desolate and aged. Seetha Devi also asked Lakshmana to distribute all her jewels and clothes among the needy.

  Before moving towards the forest, Sri Rama met his father, pacified him and promised to return after completing the exile term. Dasharatha pleaded with Rama to go to forest with all essential items to lead a comfortable life in the forests. But, Sri Rama did not agree. He wore fabric clothes while Lakshmana and Seetha also followed suit. Sri Rama noticed that everyone, including his father, was abusing Kaikeyi. He asked everyone not to abuse Kaikeyi. Sri Rama also asked Sage Vasishtha not to criticize Kaikeyi. Finally, Sri Rama got ready to depart.

  The departure will be described in the next episode. Please read, comment and share. SDN       

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 4 AND 5

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 4 AND 5

Grandeure of Sri Vishnusahasranama/ಶ್ರೀ ವಿಷ್ಣುಸಹಸ್ರನಾಮದ ಅರ್ಥವೈಭವ

ಸ್ಯಾತ್ ತಥೇತ್ಥಮಪಿ ಸಂಭವಿತಾರ್ಥಸ್ತ್ರ್ಯರ್ಥತಾಂ ಶ್ರುತಿಷು ವಿತ್ತ ದಶಾರ್ಥಂ|

ಭಾರತಂ ನನು ಶತಾರ್ಥಮಪಿ ಸ್ಯಾದ್ವೈಷ್ಣವಂ ಪದಸಹಸ್ರತಯಂ ಹಿ||4||

SyAt taThEtThamapi samBhavitArThastryarThatAm shrutiShu vitta dashArTham|

BhAratam nanu shatArThamapi syAdvaiShNavam padasahasratayam hi||4||

SUMMARY: “It can be this way or it can be that way because Vedas have three different meanings; Mahabharata has ten meanings and be aware that Sri Vishnusahasranama has one hundred meanings.”

Here is an instance of Sri Madhwacharyaru giving a very rare and astonishing reply to the objection expressed by the scholars in that interactive session. In this instance, Sri Madhwacharyaru has exhibited his modesty and magnanimity. Unlike ordinary people, he took the objection and the unhealthy comment in right spirit, explained the distinct meanings and showed to everyone that he could do what others could not.

Sri Madhwacharyaru has explained that Mahabharata is a greater work compared to Vedas and that Sri Vishnusahasranama is the greatest. Three, ten and hundred meanings are mere numbers and are indicative figures. Vedas can be interpreted in more than three ways; Mahabharata can be interpreted in more than ten ways and Sri Vishnusahasranama can have more than hundred meanings. However, everyone cannot be Lord Vayu or Sri Madhwacharyaru. Only incarnations of Lord Vishnu or Lord Vayu can explore and explain these meanings.

Sri Madhwacharyaru has cited a Shloka from Skandapurana in his Rigbhashya to substantiate his statement:

TrayO(s)rThAha sarvavEdEShu dashArThAha sarvaBhAratE|

ViShNOho sahasranAmApi nirantarashatArThakam||Iti VachanAt||

ತ್ರಯೋ(s)ರ್ಥಾಃ ಸರ್ವವೇದೇಷು ದಶಾರ್ಥಾಃ ಸರ್ವಭಾರತೇ|

ವಿಷ್ಣೋಃ ಸಹಸ್ರನಾಮಾಪಿ ನಿರಂತರಶತಾರ್ಥಕಂ||ಇತಿ ವಚನಾತ್||

There are Sahasranama Mantras for most of the deities. Yet, each name is confined to single meaning. On the contrary, it is only Sri Vishnusahasranama in which each and every name has at least a hundred meanings. This only proves that Sri Vishnu is the Supreme God. The Gita in Mahabharata is another poetic expression that has one hundred meanings as mentioned in the following stanza:

BhAratam sarvashAstrEShu BhAratE GeetikA varA|

ViShNOho sahasranAmApi jnEyam pAThyam cha taddwayam||

ಭಾರತಂ ಸರ್ವಶಾಸ್ತ್ರೇಷು ಭಾರತೇ ಗೀತಿಕಾ ವರಾ|

ವಿಷ್ಣೋಃ ಸಹಸ್ರನಾಮಾಪಿ ಜ್ಞೇಯಂ ಪಾಠ್ಯಂ ಚ ತದ್ದ್ವಯಂ||

Professors demand to know hundred meanings of Vishnusahasranama/

ವಿದ್ವಾಂಸರು ವಿಷ್ಣುಸಹಸ್ರನಾಮದ ನೂರು ಅರ್ಥಗಳನ್ನು ವಿವರಿಸಲು ಪ್ರಾರ್ಥಿಸುತ್ತಾರೆ

ಇತ್ಯುದೀರಯತಿ ವಿಸ್ತೃತಚಿತ್ತೇ ಭೂಸುರಾ ಇಹ ಜಿಗೀಷವ ಏನಂ|

ಊಚುರರ್ಥಶತಕಂ ಹರಿನಾಮ್ನಾಂ ವರ್ಣ್ಯತಾಮಿತಿ ಸಹಾಸಮುಖಾಸ್ತೇ||5||

Ityudeerayati vistrutachittE BhUsurA iha jigeeShava yEnam|

UchurarThashatakam HarinAmnAm varNyatAmiti sahAsamuKhAstE||5||

SUMMARY: When Sri Madhwacharya replied in that way, the Brahmins, whose primary objective was to defeat him in the debate, told under the garb of a sweet smile on their faces: “In that case, please let us know if you can tell us all the hundred meanings of Sri Vishnusahasranama”.

Here is an example of some ordinary people trying to pull the legs of Sri Madhwacharyaru. Although the universe has been blessed with the reply that Lord Vayu, in the form of Sri Madhwacharya, provided for Sri Vishnusahasranama, the instance bears testimony for how people fail to appreciate or recognize knowledge, talent and incarnations.

Please read, comment and share. SDN

(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Salutation to Lord Rudra (ಶ್ರೀ ರುದ್ರದೇವರ ಸ್ತುತಿ)

Welcome friends. Sri Jagannatha Dasaru has invoked Lord Shiva in his prayer with very beautiful attributes. You can treat them as adjectives as well as Nouns.

Lord Shiva is “Kamahara”. Lord Kama or Manmatha is equal to Indra in rank and file. Several deities, gods, Rishis, saints and sages get disturbed by Kamadeva. There are very few instances in our epics and spiritual texts when someone has escaped from the influence and impact of Kamadeva. Once, at the behest of all deities, gods, including Lord Brahma, Kamadeva had to disturb Lord Shiva for the saving the universe from the trouble that demon Tarakasura and Shoorapadma were giving to deities, gods and common people. This was because Sati Devi, consort of Lord Shiva had sacrificed her life due to the insult that her father Daksha had done to her husband Lord Shiva. At that juncture, demon Tarakasura impressed Lord Brahma and sought a boon that he should only get killed by a son of Lord Shiva. With Sati Devi having sacrificed her life, Lord Shiva had no chance of begetting a son or a progeny. Tarakasura thought that Lord Shiva would not marry and therefore there was no chance of him (Tarakasura) getting killed. After the departure of Sati Devi in his life, Lord Shiva began meditation. Meanwhile, Sati Devi takes rebirth as daughter of Parvataraja, King of Mountains, Himavanta, with the sole intention of remarrying Lord Shiva. The deities and gods knew that Parvati Devi was an incarnation of Sati Devi and therefore, supported her to entice Lord Shiva, which was not an easy task. Therefore, they requested Kamadeva to trap Lord Shiva into a sensuous mood so that he marries Parvati Devi. However, as soon as Kamadeva played all his tricks, Lord Shiva became furious with Kamadeva for disturbing his penance. In that fit of anger, Lord Shiva opened his eyes, saw Kamadeva and without enquiring anything, Lord Shiva burnt Kamadeva with his burning eyes. Therefore, Lord Shiva came to be known as Kamahara, which means one who destroyed Kamadeva.

Lord Shiva is “Kailasamandira”. While Lord Vishnu is “VaikunThamandira”, Lord Shiva is Kailasamandira. Kailas is the abode of Lord Shiva.

Lord Shiva is “SOmasUryAnalavilOchana” since Lord Moon and Lord Sun are present in his two eyes and Agni or Fire God is in the third eye of Lord Shiva.

Lord Shiva is “Kamitaprada” because he is a

lways ready and willing to bless his devotees with desired boons.

Now, Sri Jagannathadasaru appeals to Lord Shiva to be kind to the universe to bestow his blessings of peace and prosperity.

Please read, comment and share. SDN                 

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 17 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 17

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

ಪ್ರಲಯೇ ಜಲದುರ್ಗಾಸಿ ಸರ್ಗಾದೌ ಗಿರಿವಿಸ್ತೃತಿಃ|

ಇದಾನೀಂ ಸ್ಠಳದುರ್ಗಾಸಿ ದುರ್ಗಾ ತ್ವಮ್ ಸದ್ಗುಣಾರ್ಣವೇ||19||

PralayE jaladurgAsi sargAdau girivistrutihi|

IdAneem sThaLadurgAsi durgA twam sadguNArNavE||19||

SUMMARY: Oh Goddess Durga, you are like an ocean of all branches of knowledge; you manifest as Jaladurga at the time of Great Deluge (Pralaya); at the beginning of creation, you are infinity in terms of Vedas and you are the immeasurable mountain (Girivistrutihi); you are like the Fort (Durga) in this place and therefore you are called Durga in this place.

Sri Vadirajaru visited Kateelu, where the Goddess is in the form of Jaladurga, since the temple is surrounded by waters; he visited Kunjaru, where she assumes the form of Giridurga, where Giri means a mountain or a hill and in Bappanadu, which was visited by Sri Vadirajaru, she appears as Sthaladurga. Sthala means place.

ದುರ್ಜ್ಞೇಯತ್ವಾತ್ ದುಃಖದತ್ವಾತ್ ದುಷ್ಪ್ರಾಪತ್ವಾಚ್ಚ ದುರ್ಜನೈಃ|

ಸತಾಮಭಯಭೂಮಿತ್ವಾತ್ ದುರ್ಗಾ ತ್ವಂ ಹೃದ್ಗುಹಾಶ್ರಯಾತ್||20||

DurjnEyatwAt duhkhadatwAt duShprApatwAchcha durjanaihi|

SatAmabhayabhUmitwAt durgA twam hruguhAshrayAt||2||

SUMMARY: You are known as Durga because you can be understood only when a person is in deepest distress. It is stated in Bhagavata that: “BrhmAdayO bahutiTham yadapAnga mOkShakAnkShAha” (ಬ್ರಹ್ಮಾದಯೋ ಬಹುತಿಥಂ ಯದಪಾಂಗ ಮೋಕ್ಷಕಾಂಕ್ಷಾಃ). You are “duhkhEna gamyata iti”; you are also Durga because you make the life of wicked and cruel people miserable. Bad persons can never dream of seeing, even if they struggle a lot to have your grace. (Duhkham gamayati durjanAn iti DurgA — ದುಃಖಂ ಗಮಯತಿ ದುರ್ಜನಾನ್ ಇತಿ ದುರ್ಗಾ). For the Jnanis or knowledgeable, your abode is the most secured place of shelter; you are the manifestation of Shwetadeepa (white island), AnantAsana (AnantAsana temple at Udupi) and Vaikuntha, which are the most cherished goals that knowledgeable people long to reach or attain. Since you reside in the cave-like hearts of devotees, you are called as Durga.

All the places mentioned in these stanzas by Sri Vadirajaru are around Pajaka, the native of Sri Madhwacharyaru. Therefore, they are very special destinations of pilgrims.

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)

  The hidden meaning in this stanza is as follows (as mentioned by Sri P.P. Lakshminarayana Upadhyaya):

  AnEna “RAmasya rAjyABhiShEkE ManTharayA bODhitayA KaikEyyA patidattavaradwayabalAt ‘RAmaha chaturdashavarShANi vane vasatu. MatsutO BharatO rAjyamavEt’ iti vichChinnE sati, RAmaha RAvanasamhArAdi surakAryasidDhayE mAtApitruBhyAmanujnAtaha, sahAgatAn pitrAdeen sajjanAnanujnApya LakShmaNaseethAsahitO GangAm teertvA, vaTakSheerENa jaTAm DhrutwA guhAdinA krushAm pUjAm sweekrutya, ChitrakUTE suKhEna sThitavAn, RAmaviyOgaduhKhAddasharaThE mrutE, VasiShThAdiBhihi KaikEyyAdEshAt KEkayadEshAdAkAritO Bharataha ShatruGhnEna sahitaha, AyODhyAm prApya, sarvam ShrutwA pitrukAryam krutwA, RAmavanavAsaklEshEna kliShTastannivruttayE, RAmam draShTum, mAtrAdisarvajanaihi saha, RAmamArgENaiva ChitrakUTam prApya, RAmam sharaNam prAptavAn”, ityAdi kaThA sUchitA|

  The expression “ManTharayA bODhitayA KaikEyyA”, which means Manthara taught Kaikeyi, indicates that Kaikeyi was originally modest, kind, virtuous and compassionate. She was misled by Manthara.

  Manthara: When deities, gods and demons churned the cosmic ocean of Milk, the tree of Parijata, Kamadhenu, Airavata elephant and horse named Uchchaishravas, Mahalakshmi and Apsaras emerged out in that order. Later, a woman came out. While Mahalakshmi was in-charge of wealth, the woman who came out after her was in-charge of poverty. Mahalakshmi was a manifestation of good virtues and noble attributes, while the other woman was a symbol of negative qualities and therefore she was named as “Alakashmi”. Since she was the first woman to have emerged as an embodiment of negative qualities, she was also known as Jyeshtha. While Mahalakshmi chose Sri Hari as her husband, Alakshmi married Kali, the supreme leader among wicked people.

  Both Kali and Alakshmi had ugly and awkward shape. After seeing most charming, attractive and beautiful Apsaras and other celestial women a desire to have a charming physique and attractive face sprouted in the mind of Alakshmi. She also came to know that by the grace of Lord Hari, the celestial women could get salvation. She wanted to earn a status that would be equal to the status of celestial women. She did penance and impressed Lord Brahma with her devotion. Hence, Lord Brahma blessed her to become an Apsara. Although she got a beautiful and attractive body that was similar to that of Apsaras, there was no change in her qualities. She was born with negative qualities. In fact, her negative qualities increased after she became beautiful. Lord Brahma noticed this development or transformation and decided to push her into the hell of eternal pain at the earliest.

  Lord Brahma once summoned Alakshmi and told: “You want to attain a reasonable status very soon. Lord Sri Hari is going to incarnate as Lord Sri Rama on earth as the son of King Dasharatha. At that time, you should take birth on earth as a Shudra woman and become a maid servant of Kaikeyi, an aunt of Sri Rama. You should impress her with your service and speech and develop intimacy with her. You should make her dance to your tunes and through her, you should conspire to stop Sri Rama from ascending the throne as successor of King Dasharatha. If do this job successfully, you may quickly attain the desired status.”

  Alakshmi thought that her goal was to attain Moksha like celestial women. “Lord Brahma has promised that I will attain the desired status after accomplishing the task he has assigned me. While deceiving Lord Hari, I must become eligible to get Moksha or salvation like celestial women. To join Kaikeyi, impress her and gain her confidence, I must take birth in her native place, grow with her and impress upon her with my attitude.” As per her plan, she took birth in Kekaya and joined the royal court at a very young age. Her name in this new form was Manthara. Concealing her original negative attributes, Alakshmi pretended as though she was a very obedient, kind, honest, sincere and dedicated servant. She attracted the attention of Kaikeyi and became her bosom friend, guide and philosopher. Kaikeyi married Dasharatha. At the time of going to Ayodhya with Dasharatha, Kaikeyi said that she could not live for a while without Manthara. In Ayodhya too, Manthara gained prominence as the most beloved servant of Kaikeyi.

  “KaikeyeepreetihEtuhu” indicates this attitude of Manthara. Although Kaikeyi loved Manthara for her services and developed a strange attachment for her, Manthara never loved Kaikeyi. All conversations and actions of Manthara were aimed at impressing Kaikeyi. She was highly pretentious. What she did and how she behaved were aimed at self-transformation.

  Lord Brahma was aware of the intention of Lord Hari and therefore, he blessed Manthara with the requisite skills to prevent the coronation of Lord Sri Rama from happening.

  Dasharatha had many wives. Yet, Dasharatha had special attachment with Kaikeyi.

  Sri Rama saw Manthara and decided to expose her corrupt motive. Once, when Sri Rama was still a young boy, he kicked Manthara under some pretext. This triggered a sense of hatred in Manthara towards Sri Rama. On many occasions, she exhibited her dissent and hatred towards Rama.

  Manthara was waiting for an opportunity to execute her plan. When she saw entire Ayodhya preparing for the coronation of Sri Rama,

Manthara rushes to Kaikeyi, convinces her that a conspiracy had been hatched to deceive her and deprive her son Bharata the throne. Initially, Kaikeyi was delighted to hear the news of the coronation of Sri Rama and honored Manthara with a gold necklace for bringing such grand information. But, Manthara was quite tactful to convert the mind of Kaikeyi. She went on to remind Kaikeyi about the two boons Dasharatha had promised to give her on demand. Finally, Sri Rama was informed of the so-called, fabricated “desire” of Dasharatha to banish him for fourteen years and to install Bharata on the throne by Kaikeyi as Dasharatha was choked in depression and distress. Sri Rama was happy because his incarnation had finally come on the right track.

  Further course of Ayodhya Kanda will be discussed in the next episode. Please read, comment and share. SDN                  

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 1, 2 AND 3

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 1, 2 AND 3

Sri Madhwa narrates the story of Aitareya Shruti (ಐತರೇಯಶ್ರುತಿಯ ಕಥನ ಪ್ರಸಂಗ)

ಐತರೇಯಮಥ ಕಿಂಚನ ಸೂಕ್ತಂ ಸೂಚಯನ್ ಸದಸಿ ತತ್ರ ಗರಿಷ್ಠಃ|

ಶ್ರೋತುಮಿಚ್ಛತಿ ಸಭಾ ಭಗವದ್ಭ್ಯಃ ಸೂಕ್ತಭಾವಮಿತಿ ತಾವದುವಾಚ||1||

AitarEyamaTha kinchana sUktam sUchayan sadasi tatra gariShThaha|

ShrOtumichChati saBhA BhagavadBhyaha sUktaBhAvamiti tAvaduvAcha||1||

SUMMARY: An elderly person present in that scholarly session indicated a Sukta in a branch of Aitareya and said: “This assemblage of scholars is desirous of knowing the meaning of this Sukta from you, the most revered person.”

This is the beginning of the interpretation of Aitareya Upanishat in that interactive session of scholars. The elderly person wanted to test the depth of knowledge of Sri Poornaprajna and that is why he had chosen one of the toughest parts of Aitareya Upanishat for seeking an explanation. The intention of the elderly scholar was to expose Sri Madhwacharyaru as he thought that at such a young age, he might not be able to explain the chosen part of Aitareya Upanishat.

Brilliant explanation of the Shruti by Sri Madhwacharyaru (ಶ್ರೀ ಮಧ್ವರ ಶ್ರುತ್ಯರ್ಥ ವಿವರಣಕೌಶಲ)

ವರ್ಣಸೌಷ್ಠವಗರಿಷ್ಠಮತೂರ್ಣಂ ತುಲ್ಯಮಾತ್ರಮತಿಮಾತ್ರ ಸುಲಕ್ಷ್ಮ|

ವ್ಯೂಢಹೃಜ್ಜಲದಘೋಷಮಮುಷ್ಯೋಚ್ಚಾರಣಂ ವಿದಧದಭ್ಯಧಿತಾರ್ಥಂ||2||

VarNasauShThavagariShThamatUrNam tulyamAtramatimAtra sulakShma|

VyUDhahrujjaladaGhOShamamuShyOchchAraNam vidaDhadaBhyaDhitArTham||2||

SUMMARY: Sri Madhwacharyaru explained the meaning of the Sukta concerned in a voice that was as still and firm as the sky; his pronounciation was perfect; his deliverance had all the qualities of speech; he was paying attention to long and short vowels, the aspirae, hard and soft words; and he was varying the tone in accordance with the subject, its importance and significance.

Another level of meaning of Aitareya Shruti (ಐತರೇಯಶ್ರುತಿಯ ವಿಶಿಷ್ಟಾರ್ಥ ವಿವರಣೆ)

ಲಕ್ಷಣಾನ್ವಿತತಯಾ ವಚನೇ(s)ಸ್ಮಿನ್ ದೇವತಾಗುರುಮಸಾವತಿಶೇತೇ|

ಮಾನಮಿತ್ಯಪಿ ವಿಧಾಯ ಧಿಯಾ ತೇ ತತ್ ತು ಸೂಕ್ತಮಪರಾರ್ಥಮವೋಚನ್||3||

LakShaNAnvitatayA vachanE(s)smin dEvatAgurumasAvatishEtE|

MAnamityapi viDhAya DhiyA tE tat tu sUktamaparArThamavOchan||3||

SUMMARY: Those who challenged Sri Madhwacharyaru could easily guage the quality of accent and pronounciation being superior to that of Sri Bruhaspatyacharyaru, the guiding Master of deities; still, they they could only listen the discourse as their primary objective was to somehow win against Sri Madhwacharyaru.

The scholars were astonished by the new meaning  explained by Sri Madhwacharyaru; after hearing the explanation given by Sri Madhwacharyaru, the scholars, in their heart of hearts, were convinced that the new interpretation was most appropriate, authentic and unambiguous.

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SRI HARIKATHAMRITASARA

(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||

“Ugra” is one of the names of Lord Shiva. Amarakosha mentions “Ugraha kapardihi SreekanThaha” as names of Lord Shiva. In Sanskrit “U” refers to Family and “Gra” means “act of destroying”. Moreover, Lord Shiva is known as “Layakarta” as he inflicts destruction, which is a horrible deed and therefore he is known as “Ugra”. In his incarnations as Shuka and others, Lord Shiva preaches Bhagavata and other texts to “Gra”, which means to drive away, the emotional attachment in human minds with family, friends, relatives etc., which is indicated as “U”. Therefore, Lord Shiva is called as “Ugra”.

Lord Shiva is called as “DhUrjaTa” because he always wears matted hair. Besides, Ganga, who is addressed as “Dhoo”, a sound that emanates from her powerful, torrential flow from the heavens to the Earth, is worn in the matted hair by Lord Shiva. The matted hair is symbolic of a person known for “unhindered pursuit” of spirituality or any divine goal, which has been explained by Sri Vadirajaru in his “Teerthaprabandha”. As Lord Shiva was doing penance for a very long period of time, the matted hair suited his pursuit and it was symbolic of his Vaishanavite faith. “Vyomakesha” also indicates this aspect of Lord Shiva.

“SAmajAjinavasanaBhUShaNa” (ಸಾಮಜಾಜಿನವಸನಭೂಷಣ) is an adjective of Lord Shiva. In this expression, “SAmaja” means elephant and “ajina” means skin. “Vasana” means wearing and “BhUShaNa” means one who is decorated with. This refers to Lord Shiva who is normally seen as clad in elephant skin. The skin is not of any ordinary elephant. Lord Shiva killed a demon called “GajAsura” and in a fit of rage, he wore the skin of Gajasura as clothes. “Gaja” means elephant and “Asura” means demon. The attire of elephant’s skin is a symbol of wealth, glory and courage. That is why “BhUShaNa” has been employed. Lord Shiva wears elephant’s skin and covers his chest with tiger’s skin. This is the reason for him being called as “KruttivAsa”. Gajasura was he son of Mahishasura. While dying, Gajasura appealed to Lord Shiva that his skin be worn by Lord Shiva, which Lord Shiva granted as a boon.

Lord Shiva is “SumanasOttamsa”. “Sumanasa” refers to deities and “Uttama” means super-most or supreme. Persons with extraordinary knowledge are categorized as “Sumanasa” and Lord Shiva is “Uttama Sumanasa”.

There are a few more names of Shiva which require explanation. It will be done in the next episode. Please read, comment and share. SDN