Friday, 2 August 2019

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)
  Sri Rama begins his journey into the forest.
  AraNyam yAn (ಕಾಡಿಗೆ ಹೊರಟನು) – What did Rama do first? “SahAgatAn pitrAdeen sajjanAnujnApya” (ತನ್ನನ್ನು ಹಿಂಬಾಲಿಸಿ ಬರುತ್ತಿದ್ದ ತಂದೆ ಮತ್ತು ಸಜ್ಜನರನ್ನು ನಿಲ್ಲಿಸಿದ ಮತ್ತು ಅವರ ಅನುಮತಿಯನ್ನು ಪಡೆದನು).
  As directed by King Dasharatha, his Minister Sumantra got the chariot ready for Rama to go to the forest. When everything was ready, Dasharatha looked at Seetha and ordered his Treasurer to bring jewels and special clothes for her to wear. Accordingly, the Treasurer brought everything. Seetha Devi wore everything. Kausalya Devi, who saw her daughter-in-law, caressed the head of Seetha Devi with compassion and said:
  “Dear daughter, your husband is an ocean of virtues. He is the beloved of all the virtuous. I know that you respect him from the depth of your heart. Still, due to my motherly affection, I wish to suggest you something. Your husband, who has all the qualities to be the King, has now assumed the form of an ascetic. Please do not insult him or look down upon him.”
  Seetha Devi replied: “Dear Mother, I am not a person to insult my own husband for any reason.” Kausalya was overjoyed and she embraced Seetha Devi. Next moment, Kausalya Devi told her son Rama: “My dear son, protect you, Lakshmana and Seetha Devi and happily return to Ayodhya.”
  Sri Rama, Lakshmana and Seetha Devi revolved around Dasharatha, Kausalya Devi and Sumitra and saluted them by prostrating before them in submission and with devotion. Sumitra Devi showered praise on Lakshmana for accompanying Sri Rama, leaving behind his young wife and aged mother. “I am indeed very lucky to have begotten a son like you.”
  Sri Rama indicated to Sumantra that it was time to depart. Sumantra promptly brought the chariot. Sri Rama, Lakshmana and Seetha Devi got into the chariot. Unable to bear the pain caused by the departure of Sri Rama, several civilians, officials followed the moving chariot. Aged Dasharatha was running behind the chariot for a long distance. Sage Vasishtha told Dasharatha that if he were to follow Rama further, it would be a bad omen and it would indicate that the parting person might not return at all. Dasharatha stopped and told his servants to take him to the apartment of Kausalya, where Rama had spent a lot of time so that he could feel the presence of Rama.
  The citizens and Brahmins who were running behind the chariot of Rama stopped for a while and vociferously asked Rama to return to Ayodhya. Rama did not respond as he was helpless. By evening, they had reached the banks of Tamasa River. Rama told Lakshmana that from that moment, their food would be restricted to roots, fruits and vegetables. He asked Lakshmana not to be depressed by remembering the comforts of royal life. Sumantra liberated the horses from the chariot, gave fodder and water to them. Due to the fatigue and exhaustion caused by running behind the chariot, the people who had followed Rama from behind slept quickly. Rama then asked Sumantra to drive the chariot towards Ayodhya for some distance and then return from the southern side. Sumantra did accordingly. Rama, Seetha Devi and Lakshmana got into the chariot and crossed the river through air or sky. They travelled a long distance before dawn. The people were taken aback the next morning when they could not see Rama or even Sumantra. After seeing the marks of chariot wheels in the direc
tion of Ayodhya, they felt that Rama had returned to Ayodhya and happily trod back.
  Meanwhile, Rama surpassed several villages. While crossing Sarayu River, the citizens of Kosala kingdom surrounded the chariot of Rama. However, with folded hands, Rama said that he knew their affection and devotion for him and appealed to them to return to their houses. They saluted Rama and obeyed his orders. Finally, Rama arrived at the banks of Ganga, the divine river that flew from heavens to earth and from earth to the nether world.
  In the next episode the worship offered by Guha, the hunter king, to Rama will be described. Please read, comment and share. SDN                  

Thursday, 1 August 2019

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKA 6


SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKA 6

Sri Madhwacharyaru throws a challenge/ಆಚಾರ್ಯ ಮಧ್ವರು ಒಡ್ಡಿದ ಸವಾಲು

ವರ್ಣಯಾಮಿ ತದಹಂ ಸಕಲಂ ವಹ ಸೌಷ್ಠವಾದನುವದಂತು ಭವಂತಃ|
ತಂ ವದಂತಮಿತಿ ತೇ(s)ಥ ವದಂತೋ ಬಾಢಮಿತ್ಯತಿದ್ರುಢೋದ್ಯಮಮಾಪುಃ||6||

VarNayAmi tadahaM sakalaM vaha sauShThavAdanuvadantu Bhavantaha”
Tam vadantamiti tE(s)Tha vadantO bADhamityatidruDhOdyamamApuhu||6||

SUMMARY: Replying to the Pundits “I will explain everything to you. But, you should translate them properly and narrate in front of me.” When Sri Madhwacharyaru put this condition, everyone in that session agreed and prepared very well for the event.
The challenge that Sri Madhwacharya posed to the Pundits was quite strange as he said that the Pundits would be declared winners even if they understand and repeat everything.
The Pundits happily agreed to abide by the terms of the challenge with a strong belief that Sri Madhwacharyaru would not be able to provide “hundred” meanings to Sri Vishnusahasranama. But, they were inviting trouble.   

Interpretation of “Vishwa”/”ವಿಶ್ವ” ಪದದ ಅರ್ಥವಿವರಣೆ

ಪ್ರತ್ಯಯಪ್ರಕೃತಿಸಂಗಮಭಂಗೀಂ ಶಬ್ದಶಾಸ್ತ್ರವಿಹಿತಾಂ ಪ್ರತಿದರ್ಶ್ಯ|
ಶುದ್ಧಧೀಃ ಶ್ರುತಿಶಿರಃಶತಸಿದ್ಧಾನಭ್ಯಧಾತ್ ಸಪದಿ ವಿಶ್ವಪದಾರ್ಥಾನ್||7||

PratyaprakrutisangamaBhangeem shabdashAstravihitAm pratidarshya|
ShudDhaDheehi shrutishiraha shatasidDhAnaBhyaDhAt sapadi vishwapadArThAn||7||

SUMMARY: The pure-minded Sri Madhwacharyaru immediately began explaining the systematic integration of Pratyaya and Prakruti in accordance with grammar and started telling one hundred meanings of the first prefix “Vishwa”, the noun, by citing excerpts from hundreds of Upanishats.   
As per Grammar, Pratyaya is a syllable, a word or a group of words that is/are used as a prefix or a suffix. “Pratyaya” is defined in “Shabdakaustubha” as: “PrakrutimavaDheekrutya viDheeyamAnaha swArThabODhakaha shabdavishEShaha pratyayaha|ಪ್ರಕೃತಿಮವಧೀಕೃತ್ಯ ವಿಧೀಯಮಾನಃ ಸ್ವಾರ್ಥಬೋಧಕಃ ಶಬ್ದವಿಶೇಷಃ ಪ್ರತ್ಯಯಃ|
Sri Chalari defines “Pratyaya” as “PashchAdviDheeyamAnaha ‘shwa’ ityAdi| He also defines Prakruti as “PrAvidyamAnam ‘vish’ ityAdi shabdaswarUpam|ಶ್ರೀ ಛಲಾರಿ: ಪಶ್ಚಾದ್ವಿಧೀಯಮಾನಃ ’ಶ್ವ’ ಇತ್ಯಾದಿ ಪ್ರತ್ಯಯಃ| ಪ್ರಾವಿದ್ಯಮಾನಂ ’ವಿಶ್’ ಇತ್ಯಾದಿ ಶಬ್ದಸ್ವರೂಪಂ ಪ್ರಕೃತಿಃ|
To indicate that the “deceit and sense of mockery” that was there in the minds of Pundits was not in him, the word “ShudDhaDheehi” has been used in this stanza.
As “Vishwa” is the first word in Sri Vishnusahasranama, Sri Madhwacharyaru began explaining the meaning of this word by liberally drawaing examples from grammatical rules and by quoting hundreds of sentences from Upanishat. That is the reason for him being called “Vishwajna”.
A few meanings of “Vishwa” mentioned by Sri Madhwacharyaru in his works are as follows:

ವಿಶ್ವಃ ಪೂರ್ಣಸ್ತಥಾ ಸರ್ವಃ ಸಮಸ್ತಶ್ಚಾಭಿಧೀಯತೇ| (ಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ)
Vishwaha pUrNastaThA sarvaha samastashchABhiDheeyatE| (Bharata Tatparya NirNaya)
ಜಗತ್ಸಮಸ್ತಂ ವಿಶ್ವಂ ಚ ನಿಖಿಲಂ ಪೂರ್ಣಮುಚ್ಯತೇ| (ಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ)
Jagatsamastam vishwam cha niKhilam pUrNamuchyatE|(Bharata Tatparya NirNaya)
ವಿಶ್ವಸ್ಯ ತದಧೀನತಾತ್ ವಿಶ್ವಂ ವಿಷ್ಣುರುದೀರ್ಯತೇ| (ಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ)
Vishwasya tadaDheenatAt vishwam ViShNurudeeryatE|(Bharata Tatparya NirNaya)
ವಿಶ್ವನಾಮಾ ಸ ಭಗವಾನ್ ಯತಃ ಪೂರ್ಣಗುಣಃ ಪ್ರಭುಃ| (ಗೀತಾ)
VishwanAmA sa BhagavAn yataha pUrNaguNaha PraBhuhu|Gita|
ವಿಶ್ವೇ ತೇ ಚ ಪ್ರವೇಶನಾತ್| ಸರ್ವೇ ವಾ(s)ಥವಿಶಾಂ ವಾನಾತ್(ಋಗ್ಭಾಷ್ಯ)
VishwE tE cha pravEshanAt|SarvE vA(s)ThavishAm vAnAt|RigBhAShya
ಶರೀರೇಷು ಪ್ರವಿಷ್ಟತ್ವಾತ್ ವಿಶ್ವೋ ಜೀವ ಉದೀರ್ಯತೇ|
ಜೀವಸ್ಯ ತದಧೀನತ್ವಾತ್ ವಿಶ್ವೋ ವಿಷ್ಣುರಿತಿ ಸ್ಮೃತಃ|(ಭಾರತ ತಾತ್ಪರ್ಯ ನಿರ್ಣಯ)
ShareerEShu praviShTatwAt vishwO jeeva udeeryatE|
Jeevasya tadaDheenatwAt vishwO ViShNuriti smrutaha|(Bharata Tatparya NirNaya)
Stating that Sri Madhwacharyaru explained over fifty meanings of the word Vishwa on that occasion, a few of those meanings have been mentioned in Bhavaprakashike:
Visha pravEshanE itiDhAtOrviShTam jnAnarUpaM cha vishwam|Tu vOshwigati vrudvyOriti cha|VinA pakShiNA swayateeti Vishwam|‘TruteeyO(s)tishayE’ iti Vishwam|VishEShENa vyAptatwAchcha Vishwam| YEvam ‘VishwO hiraNyagarBhO(s)jniryamaha’ ityAdEvishwasya VAyOrantaryAmitwAchcha|Jagatpravartasya VishwanAmakatwAdityAdinA rUpENa panchAshadaDhikArThAn aBhyaDhAt|
ವಿಶ ಪ್ರವೇಶನೇ ಇತಿಧಾತೋರ್ವಿಷ್ಟಂ ಜ್ಞಾನರೂಪಂ ಚ ವಿಶ್ವಂ|ಟು ಓಶ್ವಿಗತಿ ವ್ರುದ್ವ್ಯೋರಿತಿ ಚ|ವಿನಾ ಪಕ್ಷಿಣಾ ಸ್ವಯತೀತಿ ವಿಶ್ವಂ|ತೃತೀಯೋ (s)ತಿಶಯೇ’ ಇತಿ ವಿಶ್ವಂ| ವಿಶೇಷೇಣ ವ್ಯಾಪ್ತತ್ವಾಚ್ಚ ವಿಶೇಷೇಣ ನಿತ್ಯವೃದ್ಧತ್ವಾಚ್ಚ|ವಿಶ್ವಮೇವ ಹಿ ಸರ್ವಂ’, ಸರ್ವಂ ಪೂರ್ಣಮಿಹೋಚ್ಯತೇ’ ಇತಿ ನ್ಯಾಯೇನ ಪೂರ್ಣತ್ವಾಚ್ಚ ವಿಶ್ವಂ|ಏವಂ ವಿಶ್ವೋ ಹಿರಣ್ಯಗರ್ಭೋ(s)ಗ್ನಿರ್ಯಮಃ’ ಇತ್ಯಾದೇರ್ವಿಶ್ವಸ್ಯ ವಾಯೋರಂ
ತರ್ಯಾಮಿತ್ವಾಚ್ಚ| ಜಗತ್ಪ್ರವರ್ತಕಸ್ಯ ವಿಶ್ವನಾಮಕತ್ವಾದಿತ್ಯಾದಿನಾ ರೂಪೇಣ ಪಂಚಾಶದಧಿಕಾರ್ಥಾನ್ ಅಭ್ಯಧಾತ್|
Sri vidyAdhiraja Tirtharu, Sri Sheshachandrikacharyaru, Sri Satyasandha Tirtharu and other Pundits have provided ample evidence and explanation in their various works. Thus, this incident has remained a rare occasion of exploration of the meanings of Sri Vishnusahasranama. It bears testimony to the unparalleled and astounding depth of knowledge of Sri Madhwacharyaru, which cannot be found in ordinary human beings. This further emphasizes the fact that Sri Madhwacharyaru is an incarnation of Lord Vayu.
Please read, comment and share. SDN

Wednesday, 31 July 2019

(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ


(Sri Jagannatha Dasa virachita)
SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ
Salutation to Lord Rudra (ಶ್ರೀ ರುದ್ರದೇವರ ಸ್ತುತಿ)

ಕೃತ್ತಿವಾಸನೆ ಹಿಂದೆ ನೀ ನಾ-
ಲ್ವತ್ತುಕಲ್ಪ ಸಮೀರನಲಿ ಶಿ-
ಷ್ಯತ್ವ ವಹಿಸ್ಯಖಿಳಾಗಮಾರ್ಥಗಳೋದಿ ಜಲಧಿಯೊಳು|
ಹತ್ತುಕಲ್ಪದಿ ತಪವ ಗೈದಾ-
ದಿತ್ಯರೊಳಗುತ್ತಮನೆನಿಸಿ ಪುರು-
ಷೋತ್ತಮನ ಹರಿಯಂಕಪದವೈದಿದೆಯೊ ಮಹದೇವ||11||

KruttivAsane hinde nii nA-
Lvattukalpa sameeranali shi-
Shyatva vahisyaKhiLAgamArThagaLOdi jalaDhiyoLu|
Hattukalpadi tapava gaidA-
dityaroLaguttamanenisi puru-
ShOttamana pariyankapadavaidideyo MahadEva||11||

SUMMARY: Oh Lord skin-clad Shiva, having been a disciple under the tutelage of Lord MukhyaprANa sometime ago, you studied all Shastras for forty Kalpas; Oh Lord Mahadeva, you did penance in the sea for ten Kalpas and established yourself as a great deity among other deities and later you are destined to be the next Lord Shesha on whom Lord Vishnu is presently resting.
One striking aspect of this stanza is that Sri Jagannatha Dasaru has stated that Lord Shiva in the present Manvantara will be elevated to the post of Adi Shesha in the next Manvantara.
This inference is in the expression “PuruShOttamana pariyankapadavaidideyO”, where PurushOttama refers to Lord Vishnu and Pariyanka refers to the bed. In Dwadasha Stotra, a description is given:
TatpAdapankajamahAsanatAmavApa
SharvAdivandyacharaNO yadapAngalEsham|
Ashritya NAgapatiranyasurairdurApAm
ShreeryatkaTAkShabalavatyajitam NamAmi||

The word “Aditya” in this stanza refers to Lord Rudra and not Lord Sun. Lord Rudra and Lord Shesha are in the same strata of rank and file of status. It perhaps indicates that there are eleven Rudras. Moreover, this is the eleventh stanza in Sri Harikathamrutasara, Mangalacharana Sandhi. By offering prayers to Lord Rudra, Sri Ja
gannathadasaru has also offered invocation to Lord Shesha.
In the next stanza, Sri Jagannathadasaru offers prayer to all deities and Gurus. Please read, comment and share. SDN             



Tuesday, 30 July 2019

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 18 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 18
ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.
Sri Vishwanatha temple at Yelluru

ರಕ್ಷೋಗಣಕ್ಷಪಣದಕ್ಷಮಹಾತ್ರಿಶೂಲಂ ತ್ರ್ಯಕ್ಷಂ ವಲಕ್ಷತನುಮುಲ್ಲಸದಕ್ಷಮಾಲಂ|
ರೂಕ್ಷಾಘಶಿಕ್ಷಣವಿಚಕ್ಷಣಶಕ್ತಿಯೂಥಂ ವಕ್ಶಾಧ್ವರಕ್ಷಯದಮಾಶ್ರಯ ವಿಶ್ವನಾಥಂ||21||
RakShOgaNakShapaNadakShamahAtrishUlam tryakSham
valakShatanumullasadakShamAlam|
RUkShAGhashikShaNavichakShaNashaktiyUTham
DakShADhwarakShayadamAshraya VishwanATham||21||

SUMMARY: “Seek the shelter and protection of Lord Vishwanatha, who beholds the trident with which he killed groups of demons like Andhakasura; who has three eyes, a white body and possesses a divine garland of holy beads; who has group of efficient, brave and powerful battalion to inflict misery upon people to eradicate the ill effects of sins committed by them and destroyed the sacrifice that was being performed by Dakshaprajapati.”

Sri Vishwanatha Temple being referred to by Sri Vadirajaru in this invocation is at Yellapura, which is about eight miles away from Pajaka in the south. The presiding deity, Lord Rudra, in this temple is also known as Sri Vishweshwara. It is said to be very ancient. Sri Vadirajaru has dedicated five stanzas to describe this rare temple.

ಅಂಗಾನುಷಂಗತಭುಜಂಗಮತುಂಗಭೋಗಂ ಗಂಗಾತರಂಗಕೃತಮಂಗಲಮೌಳಿಭಾಗಂ|
ಸಂಗೀತಲೋಲಯತಿಪುಂಗವಗೀತಗಾಥಂ ತಂ ಗೌರ್ಯಪಾಂಗರಸಮಾಶ್ರಯ ವಿಶ್ವನಾಥಂ||22||
AngAnuShangataBhujangamatungaBhOgam
GangAtarangakrutamangalamauLiBhAgam|
SangeetalOlayatipungavageetagATham
Tam gauryapAngarasamAshraya VishwanATham||22||

SUMMARY: Seek the shelter of Lord Vishwanatha, who has a tall physique on which snakes are stuck, always; Lord Shiva, who has a head that is adorned by the waves of Ganga River; Lord Rudra, who is always praised with an invocation sung by great saints and Rishis that tells of stories related to the killing of Tripurasura and other demons and is the beloved of Goddess Parvati.

ಇಂದ್ರಾದಿದೇವಗಣವಂದಿತಪಾದಪದ್ಮಂ ಚಂದ್ರಾರ್ಧಚೂಡಮರವಿಂದದಲಾಯತಾಕ್ಷಂ|
ಕಂದರ್ಪವರಿಣಮನಿಂದ್ಯಮಮಂದಬೋಧಂ ತಂ ದೇವದೇವಮಿಮಾಶ್ರಯ ವಿಶ್ವನಾಥಂ||23||
IndrAdidEvagaNavaMditapAdapadmam chandrArDhachUDamaravindadalAyatAkSham|
KandarpavariNamanindyamamandahOdham tam

dEvadEvamimAshraya VishwanATham||23||

SUMMARY: Seek the blessings of Lord Vishwanatha, who has the feet that are saluted, with devotion, by Indra and other deities; who wears the crescent on the matted hair; Lord Shiva, who has wide eyes that are reminiscent of the petals of Lotus; who is the foe of Manmatha; who is not abused; who has complete and comprehensive knowledge and is the Lord of Lords.   
Please read, comment and share. SDN 

Monday, 29 July 2019

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       

Sunday, 28 July 2019

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

Saturday, 27 July 2019

(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