SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 16, 17 AND 18

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 16, 17 AND 18

Omniscience of Sri Poornaprajnaru/ಪೂರ್ಣಪ್ರಜ್ಞರ ಸರ್ವಜ್ಞತ್ವ

ತತ್ಪ್ರಸಂಗಬಲತೋ(s)ಖಿಲವಿದ್ಯಾಪಾಟವಂ ಪೃಥುಹೃದಃ ಪ್ರತಿಬುದ್ಧ್ಯ|

ಆನಮನ್ ಸಬಹುಮಾನಮಮೀ ತಂ ಯಂ ನಮಂತಿ ಕಿಲ ನಾಕಿನಿಕಾಯಾಃ||16||

TatprasangabalatO(s)KhilavidyApATavam pruThuhrudaha pratibudDhya|

Aanaman sabahumAnamamee tam yam namanti kila nAkinikAyAha||16||

SUMMARY: The Pundits, after Sri Poornaprajnaru explained the deeper meaning of Dana Sukta, understood that his authority over Scriptures and eloquence. They surrendered to him with a great sense of respect and reverence; they honored him and prostrated before him. Even the deities surrender unto him. Don’t they?

This stanza amply proved the all-round knowledge of Sri Poornapajnaru to the eminent scholars. Even gods such as Indra, Varuna keep listening to the lecture and interpretation of Shastras. It is not surprising that human beings are attracted by his explanation.  

Special meaning of “ApAlA”/ಅಪಾಲಾ ಶಬ್ದದ ವಿಶೇಷಾರ್ಥ

ಕನ್ಯಕಾದೃತಸುರೇಂದ್ರವಪುಃಶ್ರೀದಾನವಾಚಿರವರಸೂಕ್ತಹೃದುಕ್ತೌ|

ಕುತ್ರಚಿತ್ ಸದಸಿ ತಾವದಪಾಲಾ ಕೀರ್ತಿತಾ(s)ತಿತರುಣೀತ್ಯಯಮೂಚೇ||17||

KanyakAdrutasurEndravapuhu shreedAnavAchiravarasUktakruduktau|

Kutrachit sadasi tAvadapAlA keertitA(s)titaruNeetyayamUchE||17||

SUMMARY: During another discourse, Sri Madhwacharyaru was explaining a Sukta in which Lord Indra, after getting worshipped by a young woman, bestowed upon her physical form a divine radiation. In that context, Sri Madhwacharyaru gave the meaning of the word “ApAlA” as “Young and vibrant female” .

The Sukta referred to in this stanza is in Rig Veda (8/91/7). The full lyrics is as follows:

KhE raThasya KhE(s)nasaha KhE yugasya shatakratO|

ApAlAmindra triShpUtvyakruNOho SUryatwacham||

ಖೇ ರಥಸ್ಯ ಖೇ(s)ನಸಃ ಖೇ ಯುಗಸ್ಯ ಶತಕ್ರತೋ|

ಅಪಾಲಾಮಿಂದ್ರ ತ್ರಿಷ್ಪೂತ್ವ್ಯಕೃಣೋಹೊ ಸೂರ್ಯತ್ವಚಮ್||

Statement about future by Sri Poornaprajnaru/ಶ್ರೀ ಪೂರ್ಣಪ್ರಜ್ಞರಿಂದ ಭವಿಷ್ಯಕಥನ

ಶ್ವಿತ್ರಿಣೀ ಭವತಿ ತತ್ಪದವಾಚ್ಯೇತ್ಯಾಗ್ರಹೇಣ ವದತೋ ವಿದುಷೋ(s)ತ್ರ|

ಕಶ್ಚಿದೇಷ್ಯತಿ ವಿಪಶ್ಚಿದಿಹೈನಂ ಪೃಚ್ಛತೇತ್ಯಯಮಗಚ್ಛದಥೋಕ್ತ್ವಾ||18||

ShwitriNee Bhavati tatpadavAchyEtyAgrahENa vadatO viduShO(s)tra|

KashchidEShyati vipashchidihainam pruchChatEtyayagachChadaThOktwA||18||

SUMMARY: When a Pundit began arguing incessantly that “ApAla” actually means “a woman infected with Leucoderma”, Sri Madhwacharyaru said “A scholar is coming here in a short while. You can ask him about it” and moved away.

In the next stanza, Sri Madhwacharyaru describes the physical features of the person expected to be reaching the place of discourse. This clearly indicates that Sri Madhwacharyaru had thorough knowledge of past, present and future.

Please read, comment and share. SDN

Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Unlimited kindness of Lord Hari/ಶ್ರೀ ಹರಿಯ ಅನಂತ ಕಾರುಣ್ಯ

ಮಲಗಿ ಪರಮಾದರದಿ ಪಾಡಲು

ಕುಳಿತು ಕೇಳುವ ಕುಳಿತು ಪಾಡಲು

ನಿಲುವ ನಿಂತರೆ ನಲಿವ ನಲಿದರೆ ಒಲಿವೆ ನಿಮಗೆಂಬ|

ಸುಲಭನೋ ಹರಿ ತನ್ನವರನರ-

ಘಳಿಗೆ ಬಿಟ್ಟಗಲನು ರಮಾಧವ-

ನೊಲಿಸಲರಿಯದೆ ಪಾಮರರು ಬಳಲುವರು ಭವದೊಳಗೆ||5||

Malagi paramAdaradi pADalu

KuLitu kELuva kuLitu pADalu

Niluva nintare naliv nalidare volive nimagemba|

SulaBhanO Hari tannavaranara-

GhaLige biTTagalanu RamADhava-

Nolisalariyade pAmararu baLaluvaru BhavadoLage||5||

SUMMARY: Lord Sri Hari, who tells you that if you sing with love and devotion in a sleeping posture, I will sit and listen; if you sit and sing, I will stand; if I stand, I will dance and if I dance, I will become yours; Lord Sri Hari is easily accessible; He does not leave his devotees for half a moment; commoners, unaware of how to impress upon the consort of Goddess Rama Devi, keep struggling in the world.

What the poet means by “Malagi paramAdaradi pADalu” is that even if a devotee is bed ridden and is unable to offer worship in the prescribed manner, unable to take bath or wash his face and mouth, but simply sings in praise of the Lord, he will immediately respond. Irrespective of the state of the body, the Lord surrenders to the devotee who offers prayers with a pure heart, pure mind and pure intent. Bheeshma in Mahabharata offered prayers when he was lying on the arrows. In such a condition, he could not get up, take bath and do anything to purify his corporal body. His mind was pure and devotion was unbiased. Lord Krishna arrived, sat by his side and spoke kind words to him. The meaning of “singing by sitting or standing” is similar. These are postures human beings are likely to assume under certain strange circumstances.

It is mentioned in BrahmasUtraBhAShya:

ADhivyADhinimittEna vikShipramanasO(s)pi tu|

GuNAnAm smaraNashaktau ViShnOrbrahmatwamEva tu||

Smartavyam satatam tat tu na kadAchit parityajEt||

                                                          —BrahmasUtraBhAShya-4/1/6

ಆಧಿವ್ಯಾಧಿನಿಮಿತ್ತೇನ ವಿಕ್ಷಿಪ್ತಮನಸೋ(s)ಪಿ ತು|

ಗುಣಾನಾಂ ಸ್ಮರಣಾಶಕ್ತೌ ವಿಷ್ಣೋರ್ಬ್ರಹ್ಮತ್ವಮೇವ ತು||

ಸ್ಮರ್ತವ್ಯಂ ಸತತಂ ತತ್ ತು ನ ಕದಾಚಿತ್ ಪರಿತ್ಯಜೇತ್||

                                    —ಬ್ರಹ್ಮಸೂತ್ರಭಾಷ್ಯ-4/1/6

What is most important in the above stanza is “Na kadAchit parityajEt”, which means, one should not refrain from offering prayers to the Lord in any condition. Some ailments are inherited or caused due to past sins; the mind might be disturbed, perverted or insane; it might be unable to recall all the attributes of the Lord, which are unlimited. The name of the Lord is “Satatam smartavyam” or should be always remembered. Just by remembering the Lord, one can attain salvation.

Lord Krishna tells Arjuna in Gita:

“TasmAt sarvEShu kAlEShu mAmanusmara yudDhya cha|”

“Therefore, you should battle and keep remembering me at all times and in all conditions”.

The next stanza dwells on how the Lord repays a devotee. It will be described in the next episode. 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)

 Bharata, Jabali and Vasishtha appeal to Sri Rama to return to Ayodhya/

 ಭರತ, ಜಾಬಾಲಿ ಮತ್ತು ವಸಿಷ್ಠರು ಶ್ರೀ ರಾಮನನ್ನು ಪ್ರಾರ್ಥಿಸಿದುದು

 Bharata tells Sri Rama: “My Lord, Sri Rama, Ayodhya and its citizens belong to you. After your departure, we have become orphans. Please return to Ayodhya for our sake.”

 Sri Rama politely replies: “Dear Bharata, it is the duty of all children to obey the order of their parents. It is my duty to be away from Ayodhya and live in forests for fourteen years. Moreover, my stay in forests is beneficial to sages, ascetics, Rishis and other virtuous people. As ordained by our father, please take care of the kingdom and provide protection to your citizens.”

  Bharata says: “My dear brother, my mother pushed you into the forests and caused the death of our father. She has distressed all the virtuous. My hands are eager to pick the sword and slit her hands but I restrain from such an act because of you. You are a servant of all devotees and as per their wish, kindly return to Ayodhya and take of the citizens.”

  Bharata played all cards at his disposal to make Rama return to Ayodhya. He was later joined in his efforts by Kausalya, Sumitra and even Kaikeyi, apart from a large number of Ayodhya subjects. But, Sri Rama was firm on his decision. It was now left to the Sages and Rishis to appeal to Sri Rama:

  Sage Jabali tells Sri Rama: “Great Lord, you are the Father of this entire universe, including the animate and inanimate things. You are the ultimate Guru, the guide, friend and philosopher for all the galaxies. Your philosophy to stick to the words of your father on forest exile is inappropriate and unjust. Therefore, as requested by Bharata, please return to Ayodhya.”  

  Sri Rama replies: “Oh Jabali Rishi, whenever I incarnate on earth as a human being, it is my duty to think, act and live as a human being. My incarnations are aimed at not only destroying the demons but also laying and emphasizing the right and righteous principles of perfect living. I should not breach a philosophy that I have established.”

  Sage Vasishtha tells Sri Rama that the basic duty of every king is to protect the citizens. As Dasharatha had departed from his earthly life, it was imperative on the part of Sri Rama to ascend the throne. Sri Rama reminds Vasishtha that Dasharatha had already assigned the duty of protecting the citizens to Bharata and it was then the foremost duty of Bharata to take charge of the country.

  Bharata again interferes and says that he was prepared to complete the fourteen-year term of exile in forest so that his father’s orders were obeyed and that Sri Rama could take charge of the kingdom. Sri Rama said that the instructions of Dasharatha were very clear and unambiguous. The roles assigned to Bharata and he (Sri Rama) were not transferable or they could not be exchanged.

  Meanwhile, a large number of Munis and Rishis from Dandakaranya arrive there. Instead of addressing Sri Rama, they tell Bharata directly that Sri Rama would not return to Ayodhya then as he had some duty to be discharged in Dandakaranya. After discharging that duty, Sri Rama could return to Ayodhya. Bharata fell on the ground and cried like a child. But, Sri Rama was destined to accomplish certain divine tasks and therefore, he could not and did not change his mind.

  Sri Raghavendra Swamy has compressed the entire story of Ayodhya Kanda of Valmeeki Ramayana in this third stanza.

  Sri Lakshminarayana Upadhyayaru provides some more hidden secrets in this stanza, which will be transferred in the next episode to the best of my understanding and capacity. Please read, comment and share. SDN  

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 14 to 15

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 14 to 15

Analyisis of the word “PruNeeyAt”\”ಪೃಣೀಯಾತ್” ಪದದ ವಿಶ್ಲೇಷಣೆ

ತಂ ಸ್ಫುಟಂ ಪ್ರಕಟಯನ್ ಸ ಪೃಣೀಯಾಚ್ಛಬ್ದಮೂಲಮವದತ್ ಪೃಣಧಾತುಮ್|

ತಂ ಜಿಗೀಷುಮಥ ವಿಪ್ರಮದಃ ಪ್ರೀಜ್‌ಧಾತುಮೇಷ ನಿಗದಂತಮುವಾಚ||14||

Tam sPhuTam prakaTayan sa pruNeeyAchChabdamUlamavadat pruNaDhAtum|

Tam jigeeShumaTha vipramadaha preeng nigadantamuvAcha||14|| 

SUMMARY: Explaining the meaning of Danasukta very clearly, Sri Madhwacharyaru said that PruN (DAnE) is the Dhatu or origin of the word “PruNeeyAt” in that Sukta. The overseas Pundit, who was waiting to win against Sri Madhwacharyaru, said that “Preeng preeNanE” is the Dhatu or origin of “PruNeeyAt”, which was clarified in the foregoing manner:

The hymn in Danasukta in Rig Veda in which “PruNeeyAt” is included is as follows:

PruNeeyAdinnAThamAnAya tavyAn drAGheeyAMsamanu pashyEta panThAm|

O hi vartantE raThyEva chakra(s)nyamanyamupa tiShThanta rAyaha||RV 10/117/5||

ಪೃಣೀಯಾದಿನ್ನಾಥಮಾನಾಯ ತವ್ಯಾನ್ ದ್ರಾಘೀಯಾಂಸಮನು ಪಶ್ಯೇಯ ಪಂಥಾಮ್|

ಓ ಹಿ ವರ್ತಂತೇ ರಥ್ಯೇವ ಚಕ್ರಾ(s)ನ್ಯಮನ್ಯಮುಪ ತಿಷ್ಠಂತ ರಾಯಃ|| RV 10/117/5||

The explanation presented by the Pundit for his line of reasoning, as cited in Bhava Prakashika is:

“PruNeeyAdinnAThamAnAya” iti pruNeeyAchChabdasya “PruNa dAnE” iti paripaThitam pruNaDhAtumavadat| NAThamAnAya yAchamAnAya| ‘Preeng preeNanE’ iti DhAtum parO(s)vadat||

‘ಪೃಣೀಯಾದಿನ್ನಾಥಮಾನಾಯ’ ಇತಿ ಪೃಣೀಯಾಚ್ಛಬ್ದಸ್ಯ ’ಪೃಣ ದಾನೇ’ ಇತಿ ಪರಿಪಠಿತಂ ಪೃಣಧಾತುಮವದತ್| ನಾಥಮಾನಾಯ ಯಾಚಮಾನಾಯ| ’ಪ್ರೀಜ್ಞ್ ಪ್ರೇಣನೇ’ ಇತಿ ಧಾತುಂ ಪರೋ(s)ವದತ್

||    

Poornaprajnaru replies to scholars/ಪೂರ್ಣಪ್ರಜ್ಞರು ಪಂಡಿತರಿಗೆ ಉತ್ತರಿಸಿದುದು

ಪ್ರಾದಿಭೇದಮವಿದನ್ ಗಣಯ ತ್ವಂ ಮೂಢ ಪಾಂಸುಷು ಲಿಖನ್ ಲಿಪಿಸಂಘಮ್|

ಭರ್ತ್ಸಯನ್ನಿತಿ ಜಹಾಸ ಸುಹಾಸೋ ಮತ್ಸರಾಕುಲಧಿಯೋ ಜಡಯನ್ ಸಃ||15||

PrAdiBhEdamavidan gaNaya twam mUDha pAmuShu liKhan lipisanGham|

Bhartsayanniti jahAsa suhAsO matsarAkulaDhiyO jaDayan saha||15||

SUMMARY: Sri Madhwacharyaru said “Oh fool, as you are unaware of the difference among ‘pra’, ‘pri’, ‘pru’ and other forms, you better educate yourself by writing those forms on clay again and again and shut themouths of those envying Pundits with a smile.

The sequence of forms is as follows: “pra, pri, pru, prU” etc., which was reminded to him. By smiling at other Pundits in the assemblage, Sri Madhwacharyaru meant to indicate that their trick to demean him had failed.

Please read, comment and share. SDN

(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Kindness of Sri Hari/ಶ್ರೀ ಹರಿಯ ಕಾರುಣ್ಯ

ಶ್ರುತಿತತಿಗಳಭಿಮಾನಿ ಲಕುಮೀ-

ಸ್ತುತಿಗಳಿಗೆ ಗೋಚರಿಸದಪ್ರತಿ-

ಹತ ಮಹೈಶ್ವರ್ಯಾದ್ಯಖಿಳಸದ್ಗುಣಗಣಾಂಭೋಧಿ|

ಪ್ರತಿದಿವಸ ತನ್ನಂಘ್ರಿಸೇವಾ-

ರತಮಹಾತ್ಮರು ಮಾಡುತಿಹ ಸಂ-

ಸ್ತುತಿಗೆ ವಶನಾಗುವನಿವನ ಕಾರುಣ್ಯಕೇನೆಂಬೆ||3||

ShrutitatigaLaBhimAni lakumee-

stutigaLige gOcharisadaprati-

hata mahaishwaryAdyaKhiLasadguNagaNAmBhODhi|

Pratidivasa tannanGhrisEvA_

ratamahAtmaru mADutiha sam_

stutige vashanAguvavanivana kAruNyakEnembe||3||

SUMMARY: Lord Sri Hari does not appear in person to those who chant in praise of Goddess Lakshmi, who is the persona of all Shrutis; He is like the great ocean of all good attributes such as the inifinite, unhindered wealth and others; He gets seized by those Mahatmas who chant in praise of him every day; what can anyone say for his kindness?

Attributes of Lord Hari are so infinite that they are not exhausted even if Goddess Lakshmi chants them continuously. Still, he surrenders to ordinary people, when they chant in praise of him. He is easily accessible with pure devotion and not accessible without devotion.

ಮನವಚನಕತಿದೂರ ನೆನೆವರ-

ನನುಸರಿಸಿ ತಿರುಗುವನು ಜಾಹ್ನವಿ-

ಜನಕ ಜನರೊಳಗಿದ್ದು ಜನಿಸುವ ಜಗದುದರ ತಾನು|

ಘನಮಹಿಮ್ ಗಾಂಗೇಯನುತ ಗಾ-

ಯನವ ಕೇಳುತ ಗಗನಚರವಾ-

ಹನ ದಿವೌಕಸರೊಡನೆ ಚರಿಸುವ ಮನೆಮನೆಗಳಲ್ಲಿ||4||

ManavachanakatidUra nenevara-

Nanusarisi tiruguvanu jAhnavi-

Janaka janarOLagiddu janisuva jagadudara tAnu|

Ghanamahima GAngEyanuta gA-

Yanava kELuta gaganacharavA-

hana divaukasaroDane charisuva manemanegaLalli||4||

SUMMARY: Lord Sri Hari shall not manifest for mind and speech; but, he follows incessantly from behind those who just remember him; being the originator of Ganga River and the one who is wearing entire universe in his belly, He lives among common people and takes birth among humans; He, who was offered prayers by Bheeshma, the son of Ganga, and is incomparably great, enjoys listening to the songs sung by devotees in his praise and riding on his Garuda, the golden eagle, along with other deities, he keeps travelling through the houses of his devotees.

The significance of devotion and the ease with which Lord Hari can be accessed through pure prayer has been finely described in this stanza. He is a commoner among the commons but not accessible with fake words, fake flattery and fake pomp or glory.

The incident of Bheeshma referred in this stanza is a wonderful pointer. It may be recalled that prior to the Kurukshetra war, Lord Krishna promises Duryodhana that he would not wear any weapon during the entire battle. When this information was passed on to Bheeshma, the latter declares that he would certainly make the Lord behold his weapon and break his own words. On one occasion, Bheeshma’s assassination, onslaught and fierce war was so horrible that Lord Krishna jumps out of the chariot, beholding his Disc, Sudarshana. It was not for any other reason but because the Lord did not want his devotee to be defamed for not keeping his words, even if it were to be at the cost of the Lord himself breaching his own words. This is one of the most heartening, thrilling and highly valuable instances where the Lord shows to the universe that He cares the most for his devotees at all times.

“ManemanegaLalli” means in each and every house, literally. But, this has to be understood as in each and every being and in all places.

In this stanza, Sri Vijayadasaru has shown to the literary world how simple words in the vernacular can be employed to great effect.

Please read, comment and share. SDN   

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 19 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 19

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”

SRI CHINTAMANI NARASIHMA/ಶ್ರೀ ಚಿಂತಾಮಣಿ ನರಸಿಂಹ ಭೂನ್ಯಸ್ತವಾಮಾಂಕಗವಾಮಪಾಣಿ-

ಮುತ್ ಕ್ಷಿಪ್ತದಕ್ಷೋರುಗತಾನ್ಯಹಸ್ತಮ್|

ಚಕ್ರಾಯುಧಂ ನೇತ್ರವತೀತಟಸ್ಥಂ

ಚಿಂತಾಮಣಿಂ ಶ್ರೀ ನರಸಿಂಹಮೀಡೇ||30||

BhUnyastavAmAnkagavAmapANi-

Mut kShiptadakShOrugatAnyahastam|

ChakrAyuDham nEtravateetaTasTham

ChintAmaNim Sri NarasihmameeDE||30||

SUMMARY: I devoutly remember Sri Narasihma of Chintamani on the banks of Netravati; He has laid his left hand on left thigh on earth, right hand lifted on the right thigh and is beholding his weapon Divine Disc Sudarshana.     

Additional information: It is mentioned in Gayapada Kshetra Mahatmya that at Gayapada, which is presently known as Uppinangadi, the two holy rivers of Netravati and Kumaradhara join. This place is popularly called as Dakshina Kashi or the Kashi of South India. Here, Sri Sahasralingeshwara is with Lord Narasihma. From Uppinangadi to the last Shiva temple, there are several shrines dedicated to Lord Shiva and in the last temple, Lord Shiva in the form of Linga is seen with Lord Narasihma.

According to Skanda Purana, once about 64,000 women called as Sihmanane and Khalayoginis were tormenting Lord Shiva. At Uppinangadi, Lord Narasihma emerged from the nether world and saved Lord Shiva from those women. Later, Lord Narasihma dissolved into the Linga form. A sage named Shandilyamuni, who was living in Anantadi, worshipped Lord Narasihma in the form of Saligrama and was blessed by the Lord, who appeared in front of the sage and blessed him. Later, Veerabahu, who was the king of Mangalapura or the present Mangaluru, had cut his shoulder as a token of repentance and came to be known as “Kanakabahu”. He constructed a temple for Lord Narasihma and organized car festivals. Impressed with his devotion, Lord Narasihma revived his shoulder.

ಉದ್ಗತ್ಯ ಪಾತಾಲತಲಾತ್ ಕರಸ್ಥ-

ಚಕ್ರೇಣ ಚಕ್ರಮ್ ಖಲಯೋಗಿನೀನಾಮ್|

ನಿಹತ್ಯ ಗೌರೀವರಕಾಮದೋ(s)ಭೂತ್

ಉನ್ನಮ್ರಕರ್ಣೋ ನರಸಿಂಹ ಏಷಃ||31||

Udgatya pAtAlatalAt karasTha-

ChakrENa chakram KhalayOgineenAm|

Nihatya gaureevarakAdO(s)BhUt

UnnamrakarNO Narasihma yEShaha||31||

SUMMARY: Emerging from the nether world (Patala Loka), this Lord Narasihma, whose ears are straitened, destroyed the cluster of spirits called Khalayoginis with the divine disc Sudarshana he was beholding in his hand, graced Lord Shiva, the consort of Gauri Devi.

Additional info: Uppinangadi is located between Hassan and Mangaluru. From Uppinangadi, Lord Chintamani Narasihma pilgrim is located at about seven miles towards the west. A shrine called KaDEshwAlya or the last temple of Lord Shiva is also in this place, according to sources.

It is said that Sri Vadirajaru sailed on a banana leaf in the flood waters of the river since there were many temples of Shiva on the river side. Outside the temple, an idol of Lord Vayu on the right side and an idol of Bhutarajaru, both consecrated by Sri Vadirajaru, are present. Behind the temple, there is a grassland, presently a paddy field, called Bakyaru, where the horse stead of Kanakabahu was existing. In this temple, only seers are allowed to enter through the northern door and perform Mangalarati. None else is allowed inside the sanctum sanctorum, according to source

s.

The straightened ears, as mentioned in this verse, indicates the vibrant spirit, anger and concern.

In the next episode, Sri Vadirajaru describes Netravati River. Please read, comment and share. SDN