SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 8 AND 9

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 8 AND 9

Pundits bemused/ದಿಗ್ಭ್ರಾಂತರಾದ ಪಂಡಿತೋತ್ತಮರು

ಯಾವದರ್ಥಶತಕಂ ನ ವಿಶಂಕಂ ಸಂತತೋಕ್ತಿಕೃದಪೂರಯದೇಷಃ|

ವರ್ಣಿತಾವಧೃತಿದುರ್ಬಲಚಿತ್ತಾಸ್ತಾವದಾಕುಲಹೃದೋ ಹ್ಯಭವಂಸ್ತೇ||8||

YAvadarThashatakam na vishankam santatOktikrudapUrayadEShaha|

VarNitAvaDhrutidurbalachittAstAvadAkulahrudO hyBhavamstE||8||

SUMMARY: Sri Madhwacharyaru went on explaining the hundred meanings of the word “Vishwa” without any stop and without any suspicion. Much before he could complete the explanation, the scholars or Pundits could not grasp anything and they became a worried lot.

This instance proves that contrary to the illusion on which the scholars were banking upon, Sri Madhwacharyaru could easily describe the hundred meanings of the word “Vishwa”. Moreover, it also proved that schollars could hardly understand what Sri Madhwacharyaru was explaining.

The resolution or constituents of the word “Vishankam” are as follows: VigatA shankA yaThA Bhavati taThA vishankam| This means, as explained by Sri Chalari Acharyaru, “MadhwAchAryENa katipayArThEShu kaThitEShu satsu tAvanmAtragrahaNE(s)pyasamarThaha BrAhmaNAha samBhrAntA baBhUvuriti BhAvaha|   

Frustration grips Pundits/ಕಂಗಾಲಾದ ಪಂಡಿತರು

ಸಾಂಗವೇದಚತುರಾ ಇತಿಹಾಸೇ ಶಿಕ್ಷಿತಾಃ ಸುಬಹವೋ(s)ಪ್ಯತಿದೃಷ್ಟಾಃ|

ನೈತದೀರಿತಮಹೋ ಜಗೃಹುಸ್ತೇ ವಿಶ್ವಸಂಕ್ಷಯಪಯೋ(s)೦ಧುಗಣಾ ವಾ||9||

SAngavEdachaturA itihAsE shikShitAha subahavO(s)pyatidruShTAha|

NaitadeeritamahO jagruhustE vishwasankShayapayO(s)nDhugaNA vA||9||

SUMMARY: The Pundits had thoroughly studied the Vedas; they had the knowledge of all Puranas or the History; they were courageous; they were in large number too; yet, like the clusters of well cannot store the waters that is produced during the Great Deluge or Pralaya, they could neither fathom nor absorb the spate of expl

anation that Sri Madhwacharyaru unleashed on that occasion.

The Pundits who questioned or challenged Sri Madhwacharyaru were not ordinary people. They were well-informed, well-read and well-established intellectuals and professors in their own right. But, the explanation given by Sri Madhwacharyaru was unfathomable for those Pundits. Just as the brightness and lustre of any star can never match the brightness and lustre of Sun, Sri Madhwacharyaru, an incarnation of Lord Vayu was extraordinary.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Prayers to all Gurus and Deities/

ಸಮಸ್ತ ದೇವತೆಗಳು ಮತ್ತು ಗುರುಗಳ ನಮನ

ಪಾಕಶಾಸನಮುಖ್ಯಸಕಲದಿ-

ವೌಕಸರಿಗಭಿನಮಿಪೆ ಋಷಿಗಳಿ-

ಗೇಕಚಿತ್ತದಿ ಪಿತೃಗಳಿಗೆ ಗಂಧರ್ವ ಕ್ಷಿತಿಪರಿಗೆ|

ಆ ಕಮಲನಾಭಾದಿಯತಿಗಳ-

ನೀಕಕಾನಮಿಸುವೆನು ಬಿಡದೆ ರ-

ಮಾಕಳತ್ರನ ದಾಸವರ್ಗಗೆ ನಮಿಪೆನನವರತ||12||

PAkashAsanamukhyasakaladi-

VaukasarigaBhinamipe RuShigaLi-

GEkachittadi pitrugaLige ganDharva kShitiparige|

Aa kamalanABhAdiyatigaLa-

NeekakAnamisuvenu biDade Ra-

MAkaLatrana dAsavargake namipenanavarata||12||

SUMMARY: I salute with a single mind to all deities to all deities, including Indra, Rishis, Pitrus (forefathers), Gandharvas and Emperors; I also salute the cluster of Yatis like PadmanABha Tirtharu and I salute, without fail, the community of Dasas of Lord Sri Hari.

What Sri Jagannathadasaru has done in this stanza is to salute everyone in the descending order of their rank and file, beginning from Lord Sri Hari. Salutations to Guru is equally important.

About Pakashasana: Paka is the name of a demon. In the battle between deities and demons that ensued after the churning of the cosmic ocean of milk, a demon known as Paka, along with another demon named Bala, attacked Indra and covered him up with arrows. Indra removed the cover of arrows and cut the neck of both demons in one strike. This story is mentioned in Bhagavata.

Sa tEnaivAShTaDhArENa shirasee BalapAkayOho|

JnAteenAm pashyatO rAjan jahAra janayan Bhayam||Bhagavata||

ಸ ತೇನೈವಾಷ್ಟಧಾರೇಣ ಶಿರಸೀ ಬಲಪಾಕಯೋಃ|

ಜ್ಞಾತೀನಾಂ ಪಶ್ಯತೋ ರಾಜನ್ ಜಹಾರ ಜನಯನ್ ಭಯಂ||ಭಾಗವತ||

In the Shanti Parva, Mahabharata, it is mentioned:

JamBham Vrutram Balam PAkam shatamAyam VirOchanam||

DurvAryam chaivam namuchim naikamAyam cha Shambaram|

Viprachittim cha daitEyam danOho putrAmshcha sarvashaha||

PrahlAdam cha nihatyAjau tatO dEvADhipO(s)Bhavam||Mahabharat, Shanti Parva 98/49,50||

ಜಂಭಂ ವೃತ್ರಂ ಬಲಂ ಪಾಕಂ ಶತಮಾಯಂ ವಿಲೋಚನಂ||

ದುರ್ವಾರ್ಯಂ ಚೈವ ನಮುಚಿಂ ನೈಕಮಾಯಂ ಚ ಶಂಬರಂ|

ವಿಪ್ರಚಿತ್ತಿಂ ಚ ದೈತೇಯಂ ದನೋಃ ಪುತ್ರಾಂಶ್ಚ ಸರ್ವಶಃ||

ಪ್ರಹ್ಲಾದಂ ಚ ನಿಹತ್ಯಾಚೌ ತತೋ ದೇವಾಧಿಪೋ(s)ಭವಮ್||

Indra came to be called as Pakashasana for killing the demon. This has been stated in Vamana Purana.

TatO bANairavachChAdya mayAdeen dAnavAn Harihi|

PAkam jaGhAna teekShNagrairmArgaNaihi kankavAsasaihi||

Tatra nAmaviBhurlEBhE shAsanatwAt sharairdruDhaihi|

PAkashAsanatAm shakraha sarvAmarapatirviBhuhu||

ತತೋ ಬಾಣೈರವಚ್ಛಾದ್ಯ ಮಯಾದೀನ್ ದಾನವಾನ್ ಹರಿಃ|

ಪಾಕಂ ಜಘಾನ ತಿಕ್ಷ್ಣಾಗ್ರೈರ್ಮಾಣೈಃ ಕಂಕವಾಸಸೈಃ||

ತತ್ರ ನಾಮವಿಭುರ್ಲೇಭೇ ಶಾಸನತ್ವಾತ್ ಶರೈದೃಢೈಃ|

ಪಾಕಾಶಾಸನತಾಂ ಶಕ್ರಂ ಸರ್ವಾಮರಪತಿರ್ವಿಭುಃ||

Sri Kamalanabha Tirtharu was the direct disciple of Sri Madhwacharyaru by name Sri Padmanabha Tirtharu. It must be noted here that in a stone inscription at Belur Sri Chennakeshava Temple, Sri Padmanabha Tirtharu has been referred to as Sri Kamalanabha Tirtharu.

By employing the word “RamAkaLatrana dAsavargake”, Sri Jagannatha Dasaru has paid tributes to Sri Purandara Dasaru and all the Dasas.

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SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 18

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA”

– STEP 18

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

ವಂದಾರುನಾರದಸನಂದನಮುಖ್ಯಯೋಗಿ-

ವೃಂದೈಃ ಪ್ರವಂದ್ಯಚರಿತೈಃ ಪರಿತಶ್ಚಸೇವ್ಯಂ|

ಇಂದಿಂದಿರೋಪಮಸಿತೇತರಕಂಠಕಾಂತಿಂ

ಸೌಂದರ್ಯಮೂರ್ತಿಮಿಮಮಾಶ್ರಯ ವಿಶ್ವನಾಥಂ||24||

VandArunAradasanandanamukhyayOgi-

Vrundaihi pravaMdyacharitaihi paritashchasEvyam|

IndindirOpamasiEtarakanThakAntim

SaundaryamUrtimimamAshraya VishwanATham||24||

Serve Lord Vishwanatha, whose actions and activities are worth emulating. He is worshipped by Narada, who keeps on doing meditation in the name of the Lord. He is worshipped by Sunandana and other Yogis. His neck is radiant and dark like the black bee. He is very charming too. Serve this Lord with devotion!

ಛಂದಶ್ಚಯಸ್ತುತಚರಿತ್ರ ಪುರತ್ರಯಾರೇ ಕುಂದಪ್ರಸೂನಕೃತಸೇವನತೃಪ್ತಚಿತ್ತಃ|

ತ್ವಾಂ ದೀನಬಂಧುಮರುಣೇಂದುಲಸತ್ಕಪರ್ದಂ ವಂದೇ(s)ರಿಮರ್ದನ ಸುಹೃದ್ಧನ ವಿಶ್ವನಾಥ||25||

Chandashchayastutacharitra puratrayArE

KundaprasUnakrutasEvanatruptachittaha|

TwAm deenabandhumaruNEndulasatkapardam

VandE(s)arimardana suhrudDhana VishwanATha||25||

SUMMARY: Lord Maharudra is carrying a huge trident that could kill innumerable demons such as Andhakasura and others. In one hand, he is holding a coronet of beads for meditation; he has a serene and pure body and three eyes; he drives away the sins committed by devotees; he has destroyed the sacrifice that was being performed by Daksha Prajapati; his body is adorned with giant serpents; because of the correlation with the waves of Ganga, his body has become holy; music-loving Rishis too sing in praise of Lord Eshwara; Goddess Parvati will be looking at him from the edge of her eyes with love and adoration; Lord Indra and other deities are saluting his lotus-like feet with devotion; he is wearing the crescent on the head; he has wide eyes that are reminiscent of the petals of lotus; he is the foe of Manmatha; he is omniscient; he deserves all adoration and reverence; and our mind should always be thinking of and thanking Lord Maharudra, who is the Lord of Indra and other deities; Yogis like Narada and others, who are popular for the prayers they continuously offer to the Lord, serve Lord Rudra always by staying around him; Vedic hymns such as Rudra Sukta praise the greatness of Lord Rudra; Lord Maharudra has killed the enemies of the universe like Tripurasura and others; Oh Lord Vishwanatha, the protector of this universe, a treasure of affection and compassion to the devotees, we salute you whole-heartedly.

The next episode will focus on the description of Nandikeshwara. 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)

  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                  

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

(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