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)

  Bharata goes to forest to bring back Sri Rama

  ರಾಮವನವಾಸಕ್ಲೇಶೇನ ತನ್ನಿವೃತ್ತಯೇ ರಾಮಂ ದ್ರಷ್ಟುಂ ಮಾತ್ರಾದಿಸರ್ವಜನೈಃ ಸಹ ರಾಮಮಾರ್ಗೇಣೈವ ಚಿತ್ರಕೂಟಂ ಪ್ರಾಪ್ಯ...|

  RAmavanavAsaklEshEna tannivruttayE RAmam draShTum mAtrAdisarvajanaihi saha RAmamArgENaiva ChitrakUTam prApya…||

  Meaning: With a view to get rid of the distress caused by the departure of Sri Rama to the forest and to see Sri Rama, Bharata goes to Chitrakuta by following the same route that Sri Rama had gone by. He was accompanied by his mother, other queens and civilians.

  Although sage Vasishtha and many others forced and enticed Bharata to ascend the throne, he did not budge. He categorically said that he would not tolerate the view of his mother Kaikeyi that he should ascend the throne. He was bent on defusing the desire of his mother that her son should be the successor of Dasharatha. Everyone in Ayodhya praised Bharata for his noble thought and decided to accompany him to the forest and to the place Rama might have set up his shelter. When Guha first saw Bharata, the hunter king mistook Bharata that he was trying to make the future way clear by removing Rama. Therefore, Guha prepares to confront Bharata, physically and mentally. But, Guha was moved by the emotions that Bharata displayed. Bharata goes on to say that as desired by his mother, he would stay in the forest for fourteen years instead of Rama. He spends a night with Guha. Next day, sage Bharadwaja felicitates Bharata and his entire cavalcade. Sage Bharadwaja divulges to Bharata that in reality, Rama had to go to forest for accomplishing a divine task and for that, he needed a reason, which had come up through Manthara and Kaikeyi.

  Bharata continues his journey and on the way, he enquired about the residence of Rama. As a large number of people were walking through the dusty terrain in the forest, a cloud of dust emanated from their footfall. Lakshmana climbed a tree to check the origin of the dust that was rising up to the sky. When he saw the chariots and Bharata in the forefront, Lakshmana mistakes that a battle was imminent. He prepares for the war and vows to kill Bharata and his entire army alone. Rama pacified Lakshmana and asked him to wait. Rama tells Lakshma

na: “Bharata is not highheaded. He is very calm and kind. He has come to see you, Seetha and I. Control your mind.”

  “ಸ್ವಾಂಬಾಭಿಃ ಚಿತ್ರಕೂಟಂ ಪ್ರಪನ್ನಂ ಅಮಲಂ ತಂ ನಿಜಂ ಭ್ರಾತರಂ”|

  “SwAmbABhihi ChitrakUTam prapannam amalam tam nijam BhrAtaram”|

  Sri Rama saw his brother Bharata, who had come to Chitrakoota with his mother without any evil thoughts or other drawbacks.      

  In the next episode, the conversation between Bharata and Rama will be narrated. Please read, comment and share. SDN

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 13 AND 14

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 13 AND 14

Request for interpretation of Dana Sukta\ದಾನಸೂಕ್ತಾರ್ಥವಿವರಣೆಗೆ ಪ್ರಾರ್ಥನೆ

ಮಂತ್ರಯಂತ ಇತಿ ತೇ ದ್ವಿಜವರ್ಯಾ ಅನ್ಯದೇಶಜಮುಖಾಸ್ತಮಪೃಚ್ಛನ್|

ಸದ್ದದಾದದಸುಶಂಸನನಿಂದಾಕಾರಿಸೂಕ್ತಗತಮರ್ಥಮುಪೇತ್ಯ||13||

Mantrayanta iti tE dwijavaryA anyadEshajamukhAstamapruchChan|

SaddadAdadasushamsananindAkArisUktagatamarThamupEtya||13||

SUMMARY: Reasoning on these lines, the Pundits projected a scholar from another country as their leader and sought to know the meaning of Danasukta, which praises the “Dana” or charity done to “deserving” persons and condemning those not following the principles of Satpatradana or perfect charity.

The Pundits present in that debate were from Kerala and their defeat would demean the dignity of their state. Therefore, they projected a scholar from some other region so that the dignity and fame of their state would remain undisturbed.

“Danasukta” is a hymn in Rig Veda.

Perhaps, the pundits thought that Sri Madhwacharyaru had knowledge of Vedas and Shastras. But, being a saint, he might not know about charity. The manner in which Sri Madhwacharyaru explained the meaning of Dana Sukta silenced the scholars and made the others know that Sri Madhwacharyaru had the most comprehensive knowledge of all Scriptures.  

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

KARUNA SANDHI – 2 (ಕರುಣಾ ಸಂಧಿ – 2)

Benefits of listening Harikatha/ಹರಿಕಥೆಯನು ಆಲಿಸುವುದರ ಫಲ)

ಶ್ರವಣ ಮನಕಾನಂದವೀವುದು

ಭವಜನಿತ ದುಃಖಗಳ ಕಳೆವುದು

ವಿವಿಧ ಭೋಗಗಳಿಹಪರಂಗಳಲಿತ್ತು ಸಲಹುವುದು|

ಭುವನ ಪಾವನವೆನಿಸುವ ಲಕ್ಷೀ-

ಧವನ ಮಂಗಳಾಕಥೆಯ ಪರಮೋ-

ತ್ಸವದಿ ಕಿವಿಗೊಟ್ಟಾಲಿಪುದು ಭೂಸುರರು ದಿನದಿನದಿ||1||

ShravaNa manakAnandaveevudu

Bhavajanita duhKhagaLa kaLevudu

ViviDha BhOgagaLihaparangaLalittu salahuvudu|

Bhuvana pAvanavenipa LakShmee-

Dhavana mangaLakaTheya paramO-

Tsavadi kivigoTTAlipudu BhUsuraru dinadinadi||1||

SUMMARY: Listening Harikathe (stories of Lord Hari rendered by prophets, scholars in the form of discourse) provides happiness to the mind; it removes the troubles and travails of family or worldly life; it protects one by bestowing comforts and luxury in this world and hereafter; people of this earth should hear with a keen interest the good stories of Sri Hari, the consort of Lakshmi Devi, as they are the holiest stories.

Sri Bhagavata describes Harikatha as follows:

TadEva satyam taduhaiva mangalam tadEva puNyam BhagavadguNOdayam|

TadEva ramyam ruchiram navam navam tadEva shAstram gruNatO mahOtsavaha|

TadEva shOkArNavashOShaNam nruNAm yaduttamashlOkaguNAnuvarNanam||

ತದೇವ ಸತ್ಯಂ ತದುಹೈವ ಮಂಗಲಂ ತದೇವ ಪುಣ್ಯಂ ಭಗವದ್ಗುಣೋದಯಮ್|

ತದೇವ ರಮ್ಯಂ ರುಚಿರಂ ನವಂ ನವಂ ತದೇವ ಶಾಸ್ತ್ರಂ ಗೃಣತೋ ಮಹೋತ್ಸವಃ|

ತದೇವ ಶೋಕಾರ್ಣವಶೋಷಣಂ ನೃಣಾಂ ಯದುತ್ತಮಶ್ಲೋಕಗುಣಾನುವರ್ಣನಮ್||

Harikatha is the ultimate truth; the best one on earth; it is sacred; it is in praise of the attributes of Lord; it is most charming; most delicious; it instills nine types of devotion; it ensures nine types of happiness in life as recited in Scriptures; it removes all types of misery and sorrow; this is the hallmark of a good description of Lord in poetic form.

It must be stated that the benefits of hearing Harikatha are infinite and beyond comparison. Sri Madhwacharyaru, several Haridasas and all scholars have emphasized the need to hear Harikatha every moment of each day one lives.

ಮಳೆಯ ನೀರೋಣಿಯೊಳು ಪರಿಯಲು

ಬಳಸರೂರೊಳಗಿದ್ದ ಜನರಾ

ಜಲವು ಹೆದ್ದೊರೆಗೂಡೆ ಮಜ್ಜನ ಪಾನ ಗೈದಪರು|

ಕಲುಷವಚನಗಳಾದರಿಯು ಬಾಂ-

ಬೊಳೆಯ ಪೆತ್ತನ ಪಾದಮಹಿಮಾ-

ಜಲಧಿ ಪೊಕ್ಕದರಿಂದ ಮಾಣ್ಡಪರೇ ಮಹೀಸುರರು||2||

MaLeya neerONiyoLu pariyalu

BaLasarUroLagidda janarA

Jalavu heddoregUDe majjana pAna gaidaparu|

KaluShavachanagaLAdariyu bAm-

BoLeya pettana pAdamahimA-

JalaDhi pokkadarinda mANDaparE maheesuraru||2||

SUMMARY: When the rain water flows on streets, people do not collect it; if the same water floods into a river, people bathe in it and drink the same waters. Similarly, although the words in this work are trivial or dust-ridden, will the people of this earth not hear and read when they (the words) have joined the mighty ocean of the greatness of the feet of the Lord Hari, mixed with the heavenly Ganga.

“Kalushavachana” has been translated here as “trivial and dust-ridden”. “Kalusha” can be interpreted as stain, dust etc., Some scholars are of the opinion that in this context “Kalusha” relates to the limitations that the author may face in the usage of appropriate words and the colloquia

l language or the vernacular that has been employed, instead of the language of heavens, Sanskrit. However, Sri Jagannatha Dasaru senses some consolation due to the fact that the subject matter being dealt with relates to Lord Sri Hari and therefore all defects are nullified. Even the “Kalushavachanas” become holy like the Ganga, he says. “BAmboLe” means the river that flows from the heavens to earth, which is Ganga River.

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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 MADHYAVATA MUTT (NADDENTADI)/ಶ್ರೀ ಮಧ್ಯವಾಟ ಮಠ (ನಡ್ಡೇಂತಾಡಿ)

ಭವಘರ್ಮಭವಾರ್ತಿಘ್ನಃ ಸ ಸತಾ ಸೇವ್ಯತಾಂ ಮಠಃ|

ಕೃಷ್ಣದ್ವೈಪಾಯನಘನೋ ಯತ್ರಾಗಾದ್ವಾಯುವರ್ತ್ಮನಾ||27||

BhavaGharmaBhavArtiGhnaha sa satA sEvyatAm MaThaha|

KriShNadwaipAyaGhanO yatrAgAdwAyuvartmanA||27||

SUMMARY: Like the clouds come through air, the sky-like blue Vedavyasaru (in the form of a Saligrama called VyasamuShTi) came to Madhyavata through incarnation of Lord Vayu, Sri Madhwacharyaru. Just as the clouds provide succor from hot atmosphere, Sri Vedavyasaru provide succor from the hot family or worldly life. Therefore, pious people should visit this Mutt, where Sri Vedavyasaru resides.

Sri Madhwacharyaru used to stop at Naddanthadi. It is located at about 45 km from Mangalore on the Dharmasthala-Ujire road. It is very close to Moorje, near Ujire. Sri Madhwacharyaru consecrated a Vyasamushti Saligrama here. There is a Madhwa Mantap in this place.

ಸ್ನೇಹಾರ್ದ್ರಮಧ್ವಹೃದಯಾಖ್ಯದಶಾನುಷಕ್ತಂ ಮೋಹಾಖ್ಯಸಂತಮಸಕೃಂತನತೀವ್ರ ಶಕ್ತಿಂ|

ಶ್ರೀ ಮಧ್ಯವಾಟವಾಟಮಠಪೌರುಟಭಾಜನಸ್ಥಂ ವ್ಯಾಸಪ್ರದೀಪಮಿಮಮಾದರತೋ ಭಜಧ್ವಂ||28||

SnEhArdramaDhwahruyAkhyadashAnuShaktam

MOhAkhyasantamasakruntana teevra shaktim|

Sri MaDhyavATamaThapauruTaBhAjanasTham

VyAsapradeepamimamAdaratO BhajaDhwam||28||

SUMMARY: Like the cotton wick soaked in ghee or oil burning in an auspicious or divine lamp drives away the darkness and fills one’s mind with joy, Sri Vedavyasaru, who is at Sri MaDhyavATa Mutt and burning like the light soaked in the oil-like devotion of Sri Madhwacharyaru, drives away the darkness of lack of knowledge of the devotees as a token of the grace of Sri Vedavyasaru. Therefore, Oh pious devotees, please visit this Mutt and receive the blessings of Sri Vedavyasaru.

ವೇದವ್ಯಾಸ ಗುಣಾವಾಸ ವಿದ್ಯಾಧೀಶ ಸತಾಂ ವಶ|

ಮಾಂ ನಿರಾಶಂ ಗತಕ್ಲೇಶಂ ಕುರ್ವನಾಶಂ ಹರೇ(s)ನಿಶಮ್||29||

VEdavyAsa guNAvAsa vidyADheesha satAm vasha|

Mam nirAsham gataklEsham kurvanAsham HarE(s)nisham||29||

SUMMARY: Sri Vedavyasaru is an embodiment of Jnana or knowledge and bliss; he is the Lord or God of divine Knowledge; he surrenders to devotees; he is complete in terms of virtues. May this Lord transform me into a soul to renounce worldly pleasures, liberate me from family bondage and bless me with salvation.

It has been recorded that Sri Madhwacharyaru used to perform puja at Udupi and Subrahmanya every day for about sixteen years. Madhyavata is between Udupi and Subrahmanya. Here, he consecrated one of the Vyasamushtis he had brought from Badari and was worshipping it every day, without fail. Apart from a Madhwa Mantap, there is a Gautama Kunda and Gada Teertha in this place.

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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)

 “RAmaviyOgAddasharaThE mrutE (ರಾಮವಿಯೋಗಾದ್ದಶರಥೇ ಮೃತೇ): Dasharatha demised due to the distress caused by the departure of Sri Rama. On the sixth night after the departure of Sri Rama, Dasharatha was melancholic. He remembered a sin he had committed during his pre-marriage life and narrated that incident to Kausalya. “Oh dear Kausalya, a skill of hunting purely by following sound is known as ShabdavEdha (ಶಬ್ದವೇಧ). I am an expert in this subject. When I was very young, I went to the forest in the dead night once for hunting. A boy came there, along with his aged blind parents. Since his parents were thirsty, he made them wait on the banks of a river and went out to fetch water from the nearby river. When the boy immersed the vessel into the river, a sound emanated from it. It was too dark at that time and I fired an arrow targeting the sound that had actually come out of the vessel. I did not know that the origin of that sound was a human being. Thinking that some wild animal had come to drink the water, I had fired the arrow. Instantly, a scream for help was heard. I went to the spot and I was shocked to know that a young man had been killed by the arrow I had shot. He took pity on me. He understood that I had fired the arrow by mistake. He said that he was born to a Vaishya from a Shudra woman and hence I would not attract the sin of Brahma Hatya. He went on to say that his parents were waiting to drink the water and requested me to take water to them immediately. That person died immediately after narrating his story. I regretted for what had happened. As instructed by the youngster, I went to the place where his parents were waiting. I saw his parents. As they were blind, they thought that their son had returned with water. But, when I narrated everything and gave them water, they cursed me that I should also die with a great sense of nostalgia caused by the departure of son.” Dasharatha became silent for a while after narrating this story. Later, he appealed to Lord Brahma that in his future births at least he should be able to see Sri Rama again. Remembering Sri Rama for a very long time in the dead night, Dasharatha breathed his last. The next morning servants and attenders came to the apartment of Dasharatha to wake him up. Kausalya

was unaware of the situation. When the servants started screaming aloud, she woke up only to get the fact of the demise of her beloved husband confirmed.

  As Bharata was away, the corpse of Dasharatha had to be protected till his arrival. Meanwhile, the night when Dasharatha died, Bharata had dreamt a very horrible dream. Next morning some messengers from Ayodhya met him and said: “Sage Vasishtha and other priests want you to meet them immediately to discuss some important matter. Please start immediately.” Bharata suspected that something grave must have happened. However, the messengers did not reveal anything as they had been instructed by Sage Vasishtha to hide the matter. Bharata returns and became severely distressed. He was unaware of the chain of events, including the forest exile of Sri Rama, Seetha Devi and Lakshmana, that had led to the demise of Dasharatha. He chided his mother Kaikeyi and beat Manthara. After performing the last rites of Dasharatha and after completing the inauspicious period, he goes to the forest to bring Sri Rama back. All the queens, priests, army and a large number of citizens accompanied Bharata.

  In the next episode, the meeting of Bharata with Sri Rama will be explained. Please read, comment and share. SDN   

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 10 to 12

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 10 to 12

Punditas surrender to Sri Poornaprajnaru\ಪಂಡಿತರು ಪೂರ್ಣಪ್ರಜ್ಞರಿಗೆ ಶರಣಾದುದು

ದೇವತಾಸ್ವಸುಲಭಾ ಪ್ರತಿಭಾ ತೇ ಮಾನುಷೇಷು ಚಪಲೇಷು ಕಥಾ ಕಾ|

ಕ್ಷಾಮ್ಯ ಸೌಮ್ಯ ಸಕಲಜ್ಞ ನಮಸ್ತೇ ತೇ ಬ್ರುವಂತ ಇತಿ ತಂ ನೇಮುಃ||10||

DEvatAswasulaBhA pratiBhA tE mAnuShEShu chapalEShu kaThA kA|

KShAmya saumya sakalajna namastE tE bruvanta it tam nEmuhu||10||

SUMMARY: Those pundits bowed in front of Sri Madhwacharyaru and appealed to him: “Your talent is something very rare that cannot be found among deities too. What can be said about the frail humans? Oh SreemadAchArya, the omniscient and most modest, please pardon us!”

It is quite significant that on this occasion, the Pundits clearly acknowledge and hail the depth of knowledge and dexteriry was so uncommon that even deities could not match. This incident also shows that the Pundits were quite knowledgeable and distinguished.

It is believed that this incident occurred in a place called Adoor, near Kasaragod. Adoor is located on the banks of Payaswini River. There is a sprawling temple dedicated to Lord Mahalingeshwara at Adoor. In those days, Adoor was quite popular for frequent spiritual debate and discourses.

It is said that the vanquished Pundits requested Sri Madhwacharyaru to accept a divine party there. But, Sri Madhwacharyaru told the Pundits that he would not have food in a place where there was no Vishnu temple. The Pundits went on to consecrate an idol of Lord Vishnu in the right side of the presiding deity. Later, the place became a holy place for Vishnavites. A shrine dedicated to Lord Vishnu is still present on the premises of Sri Mahalingeshwara temple at Adoor. A priest following the Adamar Mutt in Udupi is performing the daily puja in the Vishnu temple.

Interpretation of Dana Sukta and surrender of Kerala Pundits\

ದಾನ ಸೂಕ್ತದ ಅರ್ಥವಿವರಣೆ ಮತ್ತು ಕೇರಳ ಪಂಡಿತರ ಶರಣಾಗತಿ

ವೇದಶಾಸ್ತ್ರಚತುರೈರಿಹ ವಿದ್ಯಾವಿತ್ತಲಿಪ್ಸುಭಿರವಾಪ್ತಮಶೇಷೈಃ|

ಪ್ರಾಪ ಕೇರಳಸುಮಂಡಲಜಾತೈರನ್ಯದಾಯತನಮಾಯತಚೇತಾಃ||11||

VEdashAstra chaturairiha vidyAvittalipsuBhiravAptamashEShaihi|

PrApa kEraLasumanDalajAtairanyadAyatanamAyatachEtA||11||

SUMMARY: Magnanimous Sri Madhwacharyaru then reached another temple, where all the Pundits of Kerala, who were exponents of Vedas, used to converge to get awarded in cash for their scholarship.

It is believed that the place indicated here is perhaps Bailangadi, which is also located on the banks of Payaswini River.

Sri Chalari Achar provides more information on this: Payaswinee teerE yEva sThalAntarE yasmin dEvAlayE vEdashAstraBhijnAha KEraLadEshasThAha brAhmaNA vidyApareekShAm datvA vidyADhikyAnusArENa dravyam prAptum samavEtA baBhUvustam dEsham MaDhwAchAryO yayau iti BhAvaha||

ಪಯಸ್ವಿನೀ ತೀರೇ ಯೇವ ಸ್ಥಲಾಂತರೇ ಯಸ್ಮಿನ್ ದೇವಾಲಯೇ ವೇದಶಾಸ್ತ್ರಾಭಿಜ್ಞಾಃ ಕೇರಳದೇಶಸ್ಥಾಃ ಬ್ರಾಹ್ಮಣಾ ವಿದ್ಯಾಪರೀಕ್ಷಾಂ ದತ್ವಾ ವಿದ್ಯಾಧಿಕ್ಯಾನುಸಾರೇಣ ದ್ರವ್ಯಂ ಪ್ರಾಪ್ತುಂ ಸಮವೇತಾ ಬಭೂವುಸ್ತಂ ದೇಶಂ ಮಧ್ವಾಚಾರ್ಯೋ ಯಯೌ ಇತಿ ಭಾವಃ||

In this temple, which is on the banks of Payasvinee River, several Brhmin Scholars and professors used to exhibit their scholarship and receive awards and rewards. There used to be an examination to adjudge the depth of knowledge of every Pundit.      

Conspiracy hatched by scholars\ವಿದ್ವಾಂಸರು ಹೂಡಿದ್ದ ಸಂಚು

ತರ್ಕತಂತ್ರಕುಶಲಾನಪಿ ಪುಂಸಶ್ಚರ್ಕರೀತಿ ಬತ ಸೋ(s)ಯಮಾನಾನ್|

ಮಾನಮಾನಮಯತೀಹ ಕಥಂ ನೋ ನೈಷ ಮಂಡಲಭುವಾಂ ಸಮಿತಾನಾಂ||12||

TarkatantrakushalAnapi pumsashcharkareeti bata sO(s)yamAnAn|

MAnamAnamayateeha kaTham nO naiSha manDalaBhuvAm samitAnAm||12||

SUMMARY: “How to prevent Sri Madhwacharyaru, who has dented the pride of several professors and Pundits with his power of the knowledge of Nyaya and Vedanta, from exposing our least knowledge and vanity.”

This stanza indicates the calmness of Sri Madhwacharya against the lack of ingenuity among those professors.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Benefits of praising Bhagavatas/ಭಾಗವತರ ಸ್ತುತಿಯ ಫಲ

ಪರಿಮಳವು ಸುಮನದೊಳಗನಲನು

ಅರಣಿಯೊಳಗಿಪ್ಪಂತೆ ದಾಮೋ-

ದರನು ಬ್ರಹ್ಮಾದಿಗಳ ಮನದಲಿ ತೋರಿ ತೋರದಲೆ|

ಇರುತಿಹ ಜಗನ್ನಾಥವಿಠಲನ

ಕರುಣ ಪಡೆವ ಮುಮುಕ್ಷು ಜೀವರು

ಪರಮಭಾಗವತರನು ಕೊಂಡಾಡುವುದು ಪ್ರತಿದಿನವು||13||

ParimaLavu sumanadoLaganalanu

AraNiyoLagippante DAmO-

Darami BrahmAdiLa manadali tOri tOradale|

Irutiha JagannAThaviThalana

KaruNa paDeva mumukShu jeevaru

ParamaBhAgavataranu konDADuvudu pratidinavu||13||

SUMMARY: Like fragrance in the flower and fire in the cow dung, Sri Hari, who is Damodara, manifests in Brahma and other deities but does not show up. Those desirous of salvation (MumukShus) should earn the kindness and grace of Lord Jagannatha Vithala and keep praising the Bhagavatas every day.

What Sri Jagannatha Dasaru has stated here is that the grace of ardent devotees of Lord Sri Hari is essential to know about Sri Hari.

Lord Sri Hari is always present in the minds of Lord Brahma and other deities. But, he will not be explicit and not visible in any special form.

Although the Lord is visible to other deities, he will not be explicit to them like he is for Rujus, as mentioned in AnuvyKhyAna. Sometimes, when the spirit of demon exists in them due to their past sins, the Lord may not be seen by them. Special forms of the Lord are seldom seen by anyone. It is only after one attains the knowledge of unseen or invisible facts (AparOkSha JnAna) that some form of the Lord can be seen.

The quality of being visible to some and invisible to some, visible at certain times and not visible in other times etc. have been explained with two metaphors. The fragrance of flower can only be sensed or felt; the fire in cow dung is not visible at the outset. In both cases, the visibility is subject to certain conditions and is limited to certain circumstances. Similarly, the visibility of or the existence of the Lord in Lord Brahma and other deities is subject to several conditions. Just because the Lord is not accessible to all at all times, it cannot be said that he does not exist. Devotion, meditation, prayers, worship and other acts will certainly enhance the faith of a person in the Lord and may open the way to salvation.

In Bhagavata Tatparyanirnaya, Sri Madhwacharyaru states:

DaDhisThaGhrutavat kAShThE vahnivachcha JanArDanaha|

DEhendriyAsujeevEBhyO vivichya jnAyatE na tu||7/1/9||

ದಧಿಸ್ಥಘೃತವತ್ ಕಾಷ್ಠೇ ವಹ್ನಿವಚ್ಚ ಜನಾರ್ದನಃ|

ದೇಹೇನ್ದ್ರಿಯಾಸುಜೀವೇಭ್ಯೋ ವಿವಿಚ್ಯ ಜ್ಞಾಯತೇ ನ ತು||7/1/9||

The ghee in milk and fire in firewood are not visible. Certain processes are involved in converting milk into ghee and friction is essential to produce fire from firewood. Similarly, to attain salvation or to see the Lord in any form, a lot of procedure should be followed. Procedures may vary from person to person, depending upon the past deeds as well as dedication and devotion in the present.

The name “Damodara” of Lord Hari has a history. Once, Yashoda Devi tied infant Krishna with ropes to prevent him from absconding. Later, Lord Krishna was seen as tying the same rope around his stomach by Yashoda Devi. Damodara is another form that Lord Hari takes to marry Talasi during Karteeka Maas. This name finds mention in Dwadasha Stotra.

The resolution of Damodara is: DashchAsau amashchAsau udarashcha|

Salvation is not achievable without earning the grace and kindness of the Lord. It is essential to get guided in the pursuit of the Lord by those who have experienced the existence of the Lord. It is more a psychological feeling than physiological one.

With this the MangaLAcharaNa Sandhi in HarikaThAmritasAra concludes. The next episode explores the KaruNa Sandhi.

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