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)

STANZA IV

ದತ್ವಾ(s)ಸ್ಮೈ ಪಾದುಕೇ ಸ್ವೇ ಕ್ಷಿತಿಭರಣಕೃತೌ ಪ್ರೇಷ್ಯ ತಂ ಕಾಕನೇತ್ರಂ

ವ್ಯಸ್ಯಾ(s)ರಾಧ್ಯೋ(s)ತ್ರಿನಾಮ್ನಾ ವನಮಥ ಸಮಿತೋ ದಂಡಕಂ ತಾಪಸೇಷ್ವಂ|

ಕುರ್ವನ್ ಹತ್ವಾ ವಿರಾಧಂ ಖಲಕುಲದಮನಂ ಯಾಚಿತಸ್ತಾಪಸಾಗ್ರ್ಯೈ-

ಸ್ತೇಷಾಂ ದತ್ವಾ(s)ಭಯಂ ಸ್ವಾನಸಿಧನುರಿಷುಧೀನ್ಯಾಗಸ್ತ್ಯಾತ್ಸ ಪಾಯಾತ್||4||     

DatvA(s)smai pAdukE svE kShitiBharaNakrutau prEShya tam kAkanEtram

VyasyA(s)rAdhyO(s)trinAmnA vanamaTha samitO danDakam tApasEShwam|

Kurvan hatvA VirADham Khalakuladamanam yAchitastApasAgryai-

stEShAm datvA(s)Bhayam svAnasiDhanuriShuDheenyAgastyAtsa pAyAt||4||

SUMMARY: Sri Rama assigned the duty of protecting the land to Bharata by handing over his footwear and sent him off (Saha kShitiBharaNakrutau svE pAdukE asmai datvA tam prEShya); Sri Rama then killed a demon called Kuranga, who was hiding in the eye of crows and concluded his stay in Chitrakoota (Kaka nEtram vyasya aTha); he got worshipped by a Rishi called Atri (Atri nAmnA ArAdhyaha); he then proceeded to a forest known as Dandaka (DanDakam samitaha); he bestowed salvation to Sharabhanga, a Rishi who was engaged in arduous penance, as desired by that Rishi (tApasa iShTam kurvan); he killed a demon named Viradha (VirADham hatvA); as requested by several Rishis, intent on destroying the cruel demon community of Ravana and others, he promised to protect the interests and life of Rishis (Khalakuladamanam, tApasAgryaihi yAchitaha tEShAm aBhayam datvA); may that Lord, who took possession of swords, bows and quivers, save us.

  Vigraha of KShitiBharaNakrutau – kShitEhe BharaNam kShitiBharaNam; kShitiBharaNasya krutihi kShitiBharaNa krutihi; tasyAm kShiBharaNakrutau.

  KAkanEtram -  KAkasya nEtram yasya saha kAkanEtraha, tam kAkanEtram.

  COMMENTARY:

  It has already been stated that Bharata appealed to Rama to return to Ayodhya, again and again. Finally, Sri Rama presented his footwear to Bharata and asked Bharata to protect the Land in the name of that footwear. Sri Madhwacharyaru, in his Bhagavata Tatparya Nirnaya and other works, has clearly stated that any organ, weapon, wear or object that forms part of the form of the Lord, including the forms of all his incarnations, has the same quality, power, characteristics and capacity as the whole form of the Lord. Therefore, the footwear of Sri Rama was enough for Bharata to rule the kingdom. The power of footwear and his belief, loyalty, allegiance will ensure that Bharata never deviates from the perfect governance.

  Bharata returned to Ayodhya by carrying the footwear of Sri Rama on his head. A little later, Jayanta, a son of Devendra, came to Chitrakoota in the guise of a crow. A demon named Kuranga put his spirit into the body of Jayanta. Owing to the presence of the spirit of that demon, Jayanta, in the form of a crow, caused injury to the breasts of Seetha Devi, when Sri Rama was sleeping on her lap. Sri Rama, with his divine power, shot a grass with the power of a severe Astra, killed that demon and the eyes of crows. From then on, crows are believed to see through one eye. Sri Rama then sent off Jayanta. Sri Rama reached the hermitage of Atri Rishi. The Rishi offered a warm welcome and worshipped the Lord. Sri Rama proceed from that Ashram to Dandakaranya, a forest named after a demon called Dandaka. There lived a Rishi called Sharabhanga, whose body was very weak. That Rishi requested Sri Rama that he would sacrifice his life in fire in the presence of the Lord so that he could travel to Vaikuntha, the abode of Lord Vishnu. Sri Rama agreed and bestowed salvation upon Sage Sharabhanga. A few devotees of Lord Sri Hari known as Tumburu had been cursed by Kubera, since they had established relationship with Urvashi, to be born as demons. As a result, Tumburu was roaming in Dandaka forests. Sri Rama killed Tumburu and relieved him from the curse. Sri Rama buried the corporal body of Tumburu. The sages and ascetics (Rishis) in Dandaka appealed to Sri Rama to eradicate Ravana and his band of demons. Sri Rama promised the Rishis that he would meet their demand. Sri Rama arrived at the hermitage of Sage Agastya, who handed over the bow, quiver and other weapons that Lord Indra had kept there, to Sri Rama. This stanza dwells on all these aspects of Ramayana.

  Some hidden meanings of this stanza will be narrated in the coming episodes. Please read, comment and share. SDN                 

 

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 19 TO 23

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 19 TO 23

Sri Poornaprajnaru knows past, present and future/ಶ್ರೀ ಪೂರ್ಣಪ್ರಜ್ಞರು ತ್ರಿಕಾಲ ಜ್ಞಾನಿಗಳು

ದೇಶಮೇನಮಚಿರಾದುಪಯಾತಸ್ತಾದ್ರುಶಾಕೃತಿರಹೋ ಕೃತಬುದ್ಢಿಃ|

ತಾಂಸ್ತಥಾ(s)ಭ್ಯಧಿತ ತತ್ಪದಭಾವಂ ಸೂರಿಮೌಲಿಮಣಿನಾ(s)ತ್ರ ಯಥೋಚೇ||19||

DEshamEnamachirAdupayAtastAdrushAkrutirahO krutabudDhihi|

TAmstaThA(s)BhyaDhita tatpadaBhAvam sUrimaulimaNinA(s)tra yaThOchE||19||

SUMMARY: As averred by Sri Madhwacharyaru, a scholar of same nature as described by him, arrived there and reiterated the meaning of “ApAla” as Sri Madhwacharyaru had said earlier — “very young woman”. What a surprise!

While the scholar reiterated the same meaning of the term “ApAla” as Sri Madhwacharyaru had revealed earlier, the scholars were still wondering about the mystic powers of Sri Madhwacharyaru.

In Sayana Bhashya, ‘ApAla’ is said to be the name of a daughter of a Rishi.

   

Sri Poornaprajnaru displays past, present and future/ಶ್ರೀ ಪೂರ್ಣಪ್ರಜ್ಞರ ತ್ರಿಕಾಲದರ್ಶಿತ್ವ

ಕೇವಲಂ ನ ಸಕಲಾಃ ಶ್ರುತಿವಿದ್ಯಾ ಮಾನಪೂರ್ವಕಸಮಸ್ತಗಿರೋ(s)ಸ್ಯ|

ಅಪ್ಯನಾಗತಗತಪ್ರತಿಪತ್ತಿಂ ಶ್ರದ್ದಧುಃ ಪೃಥಲಚೇತಸ ಏತೇ||20||

KEvalam na sakalAha shrutividyAmAnapUrvakasamastagirO(s)sya|

ApyanAgatagatapratipattim shraddaDhuhu pruThalachEtasa yEtE||20||

SUMMARY: Those Pundits realized that Sri Madhwacharyaru, who used to quote Vedas and other Scriptures to justify his interpretations, was not only having the knowledge of everything, including Vedas, but was also knowing everything about past, present and future.

It should be noted here that in all his works, Sri Madhwacharyaru quotes various Puranas, Scriptures, Vedas and so on as a proof of what he says.   

Sri Poornaprajna is Omniscient/ಶ್ರೀ ಪೂರ್ಣಪ್ರಜ್ಞರು ಸರ್ವಜ್ಞರು

ಯದ್ಯದೇವ ಸಪದಿ ಪ್ರಕೃತಂ ಸ್ಯಾತ್ ತತ್ ತದೇಷ ಯದವೇದಖಿಲಂ ಚ|

ಸರ್ವದಾ ಸದಸಿ ಸರ್ವಬುಧಾನಾಂ ಸರ್ವವಿದ್ಯತಿರಿತಿ ಪ್ರಥಿತೋ(s)ಭೂತ್||21||

YadyadEva sapadi prakrutam syAt tat tadESha yadavEdaKhilam cha|

SarvadA sadasi sarvabuDhAnAm sarvavidyatiriti praThitO(s)BhUt||21||

SUMMARY: Sri Madhwacharyaru became very popular in all discourses, debates and sessions on spiritual discussion that he had a comprehensive knowledge of all subjects and that he was a true Sarvajna or omniscient.

Sri Chalari Acharyaru says “MadhwAchAryakeertihi sarvadikShu prasasArEti BhAvaha” (ಮಧ್ವಾಚಾರ್ಯಕೀರ್ತಿಃ ಸರ್ವದಿಕ್ಷು ಪ್ರಸಸಾರೇತಿ ಭಾವಃ) while explaining the meaning of this stanza.

A person having comprehensive command over one subject is quite common. Sri Madhwacharyaru had comprehensive command over all subjects and the depth of his knowledge was unimaginable and incomparable.

Eminence of Sri Poornaprajnaru/ಶ್ರೀ ಪೂರ್ಣಪ್ರಜ್ಞರ ಕೀರ್ತಿಶಿಖರ

ಅಪ್ರಯಾತಮಪಿ ದೇಶಮಶೇಷಂ ವ್ಯಾನಶೇ ಸುಜನಕೈರವಬಂಧುಃ|

ಪೂರ್ಣದೃಕ್ಪ್ರತತಯಾ ನಿಜಕೀರ್ತ್ಯಾ ಪೂರ್ಣಚಂದ್ರ ಇವ ಚಂದ್ರಿಕಯಾ(s)ಲಮ್||22||

AprayAtamapi dEshamashESham vyAnashE sujanakairavabanDhuhu|

PUrNadrukpratatayA nijakeertyA pUrNachandra iva chandrikayA(s)lam||22||

SUMMARY: Sri Madhwacharyaru, a close relative of lotus-like virtuous, spread his popularity in countries he had not even visited, like the full moon illuminates the entire universe with his pleasant lustre.

The popularity of Sri Madhwacharyaru spread far and wide, even though he was yet to visit other parts of the country. Till this stage, Sri Madhwacharyaru had covered a few places in south India. This is what has been mentioned in this stanza.  

Conclusion of south expedition/ದಕ್ಷಿಣ ದಿಗ್ವಿಜಯದ ಪರಿಸಮಾಪ್ತಿ

ಸುಂದರೇಷು ಸುರಮಂದಿರವೃಂದೇಷ್ವಿಂದಿರಾರಮಣವಂದನಕೃತ್ಯಮ್|

ಆಚರನ್ ನ ಸುಚಿರಾತ್ ಸುವಿಚಾರೋ ರೂಪ್ಯಪೀಠಪತಿಮಾಪ ಮುಕುಂದಮ್||23||

SundarEShu suramandiravrundEShvindirAramaNavandanakrutyam|

Aacharan na suchirAt suvichArO rUpyapeeThapatimApa Mukundam||23||

SUMMARY: Sri Madhwacharyaru, who possessed good, perfect and just thoughts and reasonings, quickly returned to the abode of Sri Anantasana, the presiding deity of Rajatapeethapura, after saluting Sri Hari in various beautiful temples.

Sri Madhwacharyaru completed the south expedition quite quickly and returned to Udupi. Moreover, he saluted only Lord Sri Hari or saw Lord Hari in all temples, irrespective of the deity for which some temples were dedicated to.

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(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.

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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