(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

The way Lord Hari bestows benefits/

19. ಶ್ರೀ ಹರಿಯು ಫಲವನ್ನು ನೀಡುವ ರೀತಿ

ಮನದೊಳಗೆ ತಾನಿದ್ದು ಮನವೆಂ-

ದೆನಿಸಿಕೊಂಬನು ಮನದ ವೃತ್ತಿಗ-

ಳನುಸರಿಸಿ ಭೋಗಂಗಳೀವನು ತ್ರಿವಿಧಚೇತನಕೆ|

ಮನವನಿತ್ತರೆ ತನ್ನನೀವನು

ತನುವ ದಂಡಿಸಿ ದಿನದಿನದಿ ಸಾ-

ಧನವ  ಮಾಳ್ಪರಿಗಿತ್ತಪನು ಸ್ವರ್ಗಾದಿ ಭೋಗಗಳ||6||

Sri Hariyu phalavannu neeDuva reeti

ManadoLage tAniddu manaven-

Denisikombanu manada vruttiga

Lanusarisi BhOgangaLeevanu triviDhachEtanake|

Manavanittare tannaneevanu

Tanuva danDisi dinadinadi sA-

Dhanava mALparigittapanu swargAdi BhOgagaLa||6||

SUMMARY: By staying within the mind, Lord Hari becomes the mind itself; He gives to the human being three types (trividha), their variants, permutations and combinations, of Satwika, Rajasa and Tamasa, depending upon the individual attitude and aptitude. If the mind is surrendered unto Him, he gives himself unto the devotee; for those who punish the corporal body every day in offering worship, the Lord bequeaths heavens and other celestial comforts.

In the Gita, Lord Krishna mentions “IndriyANAm manashchAsmi” and in Vishnu Purana, it is stated “Mana yEva manuShyANAm kAraNam banDhamOkShayOho”. These statements emphasize that out of the eleven sensory organs, mind is the most powerful and prominent. Lord Hari stays in that mind, monitors it and directs its activities. If one surrenders the mind to the Lord, he will take care of all actions.

“Manavanittare” means if one gives away the mind with interest, affection and devotion, the Lord will become the servant of such a devotee. The instance of Bali Chakravarti is a pointer in this context.

Benefits are proportionate to devotion – instance of Arjuna and Duryodhana/ಫಲವು ಉಪಾಸನೆಯನ್ನವಲಂಬಿಸಿರುತ್ತದೆ – ಅರ್ಜುನ, 20. ದುರ್ಯೋಧನರ ದೃಷ್ಟಾಂತ

ಪರಮಸತ್ಪುರುಷಾರ್ಥರೂಪನು

ಹರಿಯು ಲೋಕಕೆ ಎಂದು  ಪರಮಾ-

ದರದಿ ಸದುಪಾಸನೆಯಗೈವರಿಗಿತ್ತಪನು ತನ್ನ|

ಮರೆದು ಧರ್ಮಾರ್ಥಗಳ ಕಾಮಿಸು-

ವರಿಗೆ ನಗುತತಿಶೀಘ್ರದಿಂದಲಿ

ಸುರಪತನಯಸುಯೋಧನರಿಗಿತ್ತಂತೆ ಕೊಡುತಿಪ್ಪ||7||

ParamasatpuruSharTharUpanu

Hariyu lOkake yendu paramA-

Daradi sadupAsaneyagaivarigittapanu tanna|

Maredu DharmArThagaLa kAmisu-

varige nagutatisheeGhradindali

SurapatanasuyODhanarigittante koDutippa||7||

SUMMARY: For those who worship well by adoring him as the Sole Deity of the Universe, Lord Sri Hari gives in himself; if one forgets the Dharma or spirituality and just desires to acquire wealth (Artha), Lord Hari, like he did for Indra’s son  Arjuna and Duryodhana, will keep on feeding with those materials, smilingly.

Lord Hari and all his incarnations are called as Paramapurushas. Parama is the ultimate, the supreme and unparalleled. What is needed is that one should believe Lord Hari as the Paramapurusha or the Ultimate God. He surrenders to those who believe him in that sense and surrender to him, without any suspicion, prejudice, desire or bias.

This was displayed by Arjuna and that is why Lord Krishna served him as the charioteer, protected him from all Astras that were shot at him in the Kurukshetra and gave him all the glory. Duryodhana did not do so. He treated Lord Krishna as a person and therefore lost the battle, lost happiness and peace.

The word “SadupAsane” is a conjunction of “Sat+UpAsane”. “Sat” is defined as “Saditi prANaha”. “SadupAsane” means the worship in the manner ordained by Sri Madhwacharyaru, an incarnation of Lord Mukhyaprana. Any worship that does not follow the system or procedure prescribed by Sri Madhwacharyaru is improper.

Please read, comment and share. SDN        

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 20 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 20

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Conjunction of Netravati and Kumaradhara/

ನೇತ್ರಾವತಿ,ಕುಮಾರಧಾರಾ ನದಿಗಳ ಸಂಗಮ

ಕುಮಾರಧಾರಾಸರಿತಾ ಸಮೇತಾ

ನೇತ್ರಾವತೀ ಭಾತಿ ತರಂಗಿಣೀಯಮ್|

ತ್ರಿಮಾರ್ಗಗಾತೀರಗತೋ(s)ಪ್ಯವಾತ್ಸೀತ್

ತ್ರಿಲೋಚನೋ ಯತ್ರ ಸಹಸ್ರಮೂರ್ತಿಃ||34||

KumAraDhArAsaritA samEtA

NEtrAvatee BhAti tarangiNeeyam|

TrimArgagAteeratO(s)pyavAtseet

TrilOchanO yatra sahasramUrtihi||34||

SUMMARY: This Netravati River, which flows along with Kumaradhara River, is shining. At this union, tri-eyed Shambhu, although residing on the banks of Bhagirathi, lives here by manifesting himself in thousand forms or idols.

There is a place called Uppinangadi on the way to Hassan from Mangalore through Shiradi Ghats. In this place, Netravati and Kumaradhara River that originates in Kumara Parvat, join. There is a temple dedicated to Lord Eshwara very close to this Sangam or union of two rivers. In that temple there are a thousand Lingas. This temple has been called as Gayapada Kshetra in Skanda Purana. Sri Vadirajaru has described this pilgrim destination in his Teerthaprabandha.

Sri Vadirajaru imagines in this stanza that Lord Eshwara residing on the banks of Ganga as Vishwanatha must have wished to manifest in the form of thousand Lingas and chose the Netravati-Kumaradhara conjunction at Uppinangadi to fulfill his desire.

Description of Kumaradhara River/ಕುಮಾರಧಾರಾ ನದಿಯ ವರ್ಣನೆ

ಕುಮಾರಧಾರೇ ಸುಜನೋದ್ಧಾರೇ ವಿಜ್ಞಾನಧಾರಯಾ|

ಪುನೀಹಿ ಮಾಮಘಸ್ತೋಮಂ ಲುನೀಹಿ ಸದನೀಹಿತಮ್||35||

KumAraDhArE sujanOdDhArE vijnAnaDhArayA|

Puneehi mAmaGhastOmam luneehi sadaneehitam||35||

SUMMARY: “Oh Kumaradhara, you make the virtuous and philosophy-bent people prosper. Please make me sacred by instilling in me the spiritual knowledge that solely relates to the realisation of the Lord. Please prune or remove the heap of sins that is detrimental for the virtuous in their pursuit of noble and holy path of realisation of the ultimate truth.

According to scholars, Kumaradhara originated from the milk used in the anointment of Lord Subrahmanya, son of Eshwara and Parvati, which was part of the coronation of Lord Subrahmanya as the chief of the army of deities that was destined to fight against Tarakasura. Therefore, Kumaradhara is a sacred river. Sri Vadirajaru has appealed to this river, which also joins another sacred river called Netravati at Uppinangadi, to remove the stain of sins he might have committed in the previous births. He also requests Kumaradhara, the holy river, to fill his mind with that solemn knowledge of spirituality which would help him realize the Lord. He likens Kumaradhara to the sharp edge of a sword to cut the sins that have grown like shrubs.

ಕುಮಾರಧಾರೇ ತ್ವತ್ತೀರೇ ಮುಕ್ತಿದ್ವಾರೇ ಗುಣಾಕರೇ|

ತಪಸ್ತಪಂತಃ ಸನ್ಮಂತ್ರಂ ಜಪಂತಃ ಸ್ಯಾಮ ಸಂತತಮ್||36||

KumAraDhArE twatteerE muktidwArE guNAkarE|

Tapastapantaha sanmantram japantaha syAma santatam||36||

SUMMARY: “Oh Kumaradhara, your banks that shelter the divine attributes are like doors of heavens of salvation. Bless us with the ability to do penance and meditate Pranava and other hymns on your banks, always.

Sri Vadirajaru has requested the union of Kumaradhara and Netravati to empower him with dedication, devotion and desire to always do penance and indulge in meditation that would open the doors of salvation.

In the next few stanzas, Sri Vadirajaru describes Sri Subrahmanya Kshetra and Lord Subrahmanya. Please read, comment and share. SDN          

                                                NETRAVATI RIVER 

KUMARADHARA RIVER 

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 Raghavendraru has not spelt the name of Manthara in this stanza. He has mentioned the “evil deeds” committed by her, though all her actions were designed and determined by the Lord to help him in accomplishing the task for which this incarnation of Sri Rama was undertaken by Lord Vishnu. Sri Rayaru has mentioned “Kaikeyee preetihEtOho” to symbolically mention her name.

  Ashwapati, the king of Kekaya kingdom, was a very pious and virtuous king. His daughter was equally good and virtuous. As a token of that similarity in character and attitude of his daughter, she became popular as Kaikeyee. This aspect has been mentioned by stating “KEkayasya apatyam stree KaikEyee”, which means “most deserving daughter of the king of Kekaya kingdom”. The last vowel “yee” in her name means ‘wealth’ in Sanskrit and by addressing her as “KaikEyee” he has indicated “KaikEyyAha yee preetihi KaikEyee preetihi”, which means the “obsession she had for wealth”.

  However, a question arises in this context. How can a virtuous and worthy woman develop such ‘insatiable’ desire for wealth? Therefore, ‘KaikEyee preetihEtOho” is further disjoined as ‘KakEyeepritEhe hEtuhu tasyAha’, which means ‘a person who induced Kaikeyee to long for wealth’. With this expression, Sri Rayaru has deftly indicated that the mind of worthy Kaikeyi was corrupted by Manthara with insane thoughts and unwarranted desire to usurp the throne of Ayodhya in favour of her son Bharata.

The same expression indicates the two boons that Dasharatha had promised her. Once, a fierce battle broke out between deities and demons. Dasharatha participated in that war on the side of deities. Due to her love of her husband, Kaikeyi drove the chariot for Dasharatha in that great war. During the course of the battle, a wheel axel fell off and there was a danger of the chariot breaking down. That would have proved fatal to Dasharatha. Kaikeyi placed her right hand in place of the wheel axel and saved the life of Dasharatha. He immediately offered two boons to her. But, she said that she had only done her duty as a beloved wife and that she would take those boons ‘whenever she needed in the future’. This instance simply signifies the true and natural love that Dasharatha and Kaikeyi shared between each other as husband and wife. The expression ‘KaikEyee preetihEtOho” is very significant as the natural love between husband and wife can be understood in subsequent conversations between Kaikeyi and Dasharatha, as much as between Rama and Kaikeyi, Rama and Seetha, Rama and Lakshmana, Bharata and his messenger and so on. In all these conversations, the focal point has been the ‘two boons’ that Kaikeyi was enticed to demand by Manthara. Although the inhabitants of Ayodhya had to suffer due to those boons, the inhabitants of dense forests, Rishis, ascetics, Munis and saints, were blessed with the arrival of Sri Rama in their midst, which was destined to destroy the demons. The deities and Rishis also ‘indirectly induced’ Kaikeyi to demand those boons.

The usage of “Sasahaja nrupajaha” in this stanza is very significant and pregnant with meaning. Sri Rayaru has indicated with this conjunctive expression the ‘natural love between two brothers, Lakshmana and Rama,

and between Sri Rama and Seetha Devi’. Kshatriya women are normally courageous and Seetha exhibits that courage, the natural courage of Kshatriyas, by boldly following her husband into the forest.

“Shrutajanakagatihi” point to the demise of Dasharatha, the father (Janaka).

The discussion on IV stanza will begin from the next episode. Please read, comment and share. SDN         

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