SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 24 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”

SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 24

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”

Sage Gauthama graces Kumbhasi/ಕುಂಭಾಸಿಯ ಮೇಲೆ ಗೌತಮರ ಕಾರುಣ್ಯ

ಗುಹಾಮುಖಂ ತೀರ್ಥನೇತ್ರಂ ವೇದಸ್ಥಾನಂ ವನಾಯನಮ್|

ಯತ್ಯರ್ಥ್ಯಂ ಗೌತಮಕ್ಷೇತ್ರಂ ಚಿತ್ರ ತತ್ತನುವದ್ಬಭೌ||48||

GuhamuKham teerThanEtram vEsThAnam vanAyanam|

YatyarThyam GauthamakShEtram Chitra tattanuvadbaBhau||48||

SUMMERY: It is astonishing that this Gauthama Kshetra (Kumbhasi) shone like the body of Sage Gauthama with the cave in it resembling his face and the water bodies appearing like his eyes; it shelters the forest called Madhuvana and deserves to be worshipped by ascetics and saints.

In the distant past, a severe drought occurred. Sage Gauthama was moved by the plight of a large number of Rishis living in and around Kumbhasi. Sage Gauthama, with his mystic and divine power of penance, invoked Ganga and brought her to Kumbhasi. Sage Gauthama, by bringing Ganga here, protected the lives of several Rishis. Since then, Kumbhasi came to be known as Gauthama Kshetra.

There is a cave called Yamaguhe in Kumbhasi. This has been likened to the face of Sage Gauthama. There are two ponds in this place. One of them is exclusively meant for Brahmins and the other for Shudras. Sri Vadirajaru has compared these two ponds to two eyes of Sage Gauthama. As the body of Sage Gauthama is always a shelter for the study of Vedas, this place is home for several Brahmins, who have dedicated their life for the study of Vedas. The physique of Gauthama Rishi is roaming about in the forests. In Kumbhasi, there is a forest known as Madhuvana. Sages, who come here to take holy bath during Magha Maas, offer prayers to this holy place. In a nutshell, this place is as sacred and divine as the body of Sage Gauthama.

The next edition will focus on KoTeeshwara KshEtra. Please read, comment and share. SDN              

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)

  SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)

Srirama went to the Ashram of a brother of Sage Agastya and then proceeded to the Ashram of Sage Agastya. Lord Narayana called up Devendra, handed over some special Astras and asked him to hand over them to his incarnation Lord Rama. Devendra gave those Astras to Sage Agastya and requested him to hand over those Astras to Srirama, who would be visiting the sage’s Ashram in the future. When Srirama arrived at the Ashram of Agastya, he worshipped the Lord with devotion and handed over the Astras given by Devendra.

Agastya had come to Dandakaranya to save the sages from the deceitful deeds of two demons called Vatapi and Ilvala.  Ilvala used to disguise as a Brahmin, approach Brahmins and sages, speak to them in Sanskrit and he was inviting them for meals as part of the Shraddha of his father he was performing. Vatapi used to wear the form of a sheep. Ilvala would cut the sheep, prepare the food and serve it to the guest. Later, Ilvala would call “Vatapi, please come” and Vatapi would break the belly of the guest and come out, killing the sage or Brahmin on the spot. The two demon brothers would enjoy the flesh of the dead sage or Brahmin. Agastya once went through Dandakaranya, where Ilvala tried the same trick. But, after consuming the food offered by Ilvala with the meat of sheep, Sage Agastya said “Vatapi JeerNO Bhava” and digested the demon. When Ilvala, as usual, called Vatapi,  the sage said “He would never come out as I have digested him.” Enraged Ilvala tried to attack and assault Sage Agastya. But, sage Agastya burnt Ilvala with the fire in his eyes.

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SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 37 AND 38

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 37 AND 38

Disciples of Sri Badarayana at the sprawling Badari

(ವಿಶಾಲವಾದ ಬದರಿಯಲ್ಲಿ ಶ್ರೀ ಬಾದರಾಯಣರ ಶಿಷ್ಯಗಣ)

ತತ್ರ ತತ್ರ ಸ ಜಗತ್ತ್ರಯಚಿತ್ರಂ ಕರ್ಮ ಶರ್ಮದಮನುಸ್ಮೃತಿಮಾತ್ರಾತ್|

ಸಂಚರನ್ ವಿದಧದಾಪ ನರಾಣಾಂ ಗೋಚರಂ ಬದರಿಕಾಶ್ರಮಪಾರ್ಶ್ವಮ್||37||

Tatra tatra sa jagattrayachitram karma sharmadamanusmrutimAtrAt|

Sancharan vidaDhadApa narANAm gOcharam badarikAshramapArshwam||37||

SUMMARY: Doing many things during his journey that surprised the three worlds of Earth, Heavens and Nether, and giving pleasure to the minds of people just by remembering them, Sri Madhwacharyaru went very close to the Ashram at Badri, which was accessible to human beings.

Sri Madhwaru went close to the Ashram at Badari, which is easily accessible to human beings. This statement signifies that there is another Badari known as Uttara Badari or North Badari, which is not accessible to human beings. Sri Madhwaru later gets an invitation to visit North Badari from Sri Badarayanaru.

There is a hint in this stanza that Sri Madhwaru displayed many mystic and superhuman things on his way to Badari.

Submission of GitaBhAShya to Gitacharya

(ಗೀತಾಚಾರ್ಯರಿಗೆ ಗೀತಾಭಾಷ್ಯ ಸಮರ್ಪಣೆ)

ಮಂಡಯನ್ ಭರತಖಂಡಮಖಂಡಂ ನಾದಿರಾಯಣಪದೋ(s)ತ್ರ ಪರೋ ಯಃ|

ತಂ ನಮನ್ ಪ್ರಚುರಧೀರ್ಹರಿಗೀತಾಭಾಷ್ಯಮಾರ್ಪಯದುಪಾಯನಮಸ್ಮೈ||38||

ManDayan BharataKhanDamaKhanDam nAdirAyaNapadO(s)tra parO yaha|

Tam naman prachuraDheerharigeetABhAShyamArpayadupAyanamasmai||38||
SUMMARY: Sri Madhwacharyaru submitted, as a memento, his Bhashya or commentary on Sri Bhagavadgita, to Sri Narayana, the Supreme Lord of infinite attributes, who was present there as a peak of adoration of the continent of Bharata.

It is mentioned in Bhagavata that Sri Narayana is the prime God of the continent of Bharata or India.

BharataKhanDam – HimavatparvatamAraBhya dakShiNadiksThasreerAmachandrasEtuparyantam vidyamAnAm navasahasra yOjanasanKhyAkaDhanurAkAram BharatanAmakaKhanDam BhUpradEsham| (Chalari Acharyaru)

The submission of Gita Bhashya emphasizes a great tradition and culture that whenever one visits a temple, a holy shrine or meets Guru, master or an elderly person, he or she should not go empty handed. Something valuable should be submitted before saluting or exchanging pleasnatries.

Like in his incarnation as Lord Hanuman, he had taken the information about Seetha to Srirama, Sri Madhwacharyaru met Sri Badarayana with Gita Bhashya, giving a message to everyone that spirituality, culture and tradtion that signify the spreading of knowledge is most valuable.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Lord Hari is the Selfless Protector – Serpent’s example

(ಶ್ರೀಹರಿಯು ಅನಿಮಿತ್ತಪಾಲಕ – ಸರ್ಪದ ದೃಷ್ಟಾಂತ)

26. ಧನವ ಸಂರಕ್ಷಿಸುವ ಫಣಿ ತಾ-

      ನುಣದೆ ಮತ್ತೊಬ್ಬರಿಗೆ ಕೊಡದನು-

      ದಿನದಿ ನೋಡುತ ಸುಖಿಸುವಂದದಿ ಲಕ್ಷ್ಮಿವಲ್ಲಭನು|

      ಪ್ರಣತರನು ಕಾಯ್ದಿಹನು ನಿಷ್ಕಾ-

      ಮನದಿ ನಿತ್ಯಾನಂದಮಯ ದು-

      ರ್ಜನರ ಸೇವೆಯನೊಲ್ಲನಪ್ರತಿಮಲ್ಲ ಜಗಕೆಲ್ಲ||13||

Dhanava samrakShisuva PhaNi tA-

nuNade mattobbarige koDadanu-

dinadi nODuta suKhisuvandadi LakshmivallaBhanu|

PraNataranu kAydihanu niShkA-

manadi nityAnandamaya du-

janara sEveyanollanapratimalla jagakella||13||

SUMMARY: Like a serpent enjoys seeing the treasure every day without physically using it or giving it to others consort of Lakshmi, Sri Hari is protecting all the devotees who surrender to him, without any desire to reap benefits. He is an embodiment of joy; he never appreciates the services of bad people and there is none to match him in the universe.

It is believed that serpents protect hidden treasures by guarding the place inimitably and incessantly. It is also a known fact that serpents cannot enjoy wealth in any manner. It does not allow any ineligible person touch the treasure. The kindness of Lord Hari is comparable to that attitude of serpents. Just as a serpent does, Lord Hari too blesses his devotees without the desire to receive something in exchange for the devotion. However, the serpent does not allow undeserving persons touch the treasure. Similarly, Lord Hari does not acknowledge the fake, pretentious, impure and corrupt devotion of bad people. Lord Hari cannot be won over through anything except ‘pure devotion’.

Lord does not tolerate haters of devotion – instances of Vidura and Duryodhana (ಶ್ರೀ ಹರಿಯು ಭಕ್ತದ್ವೇಶವನ್ನು ಸಹಿಸಲಾರ – ವಿದುರ, ದುರ್ಯೋಧನರ ದೃಷ್ಟಾಂತ)

27. ಬಾಲಕನ ಕಲಭಾಷೆ ಜನನೀ-

      ಕೇಳಿ ಸುಖಬಡುವಂತೆ ಲಕ್ಷ್ಮೀ-

      ಲೋಲ ಭಕ್ತರು ಮಾಡುತಿಹ ಸಂಸ್ತುತಿಗೆ ಹಿಗ್ಗುವನು|

      ತಾಳ ತನ್ನವರಲ್ಲಿ ಮಾಡುವ

      ಹೇಳನವ ಹೆದ್ದೈವ ವಿದುರನ

      ಆಲಯದಿ ಪಾಲುಂಡು ಕುರುಪನ ಮಾನವನೆ ಕೊಂಡ||14||

BAlakana kalaBhAShe jananee-

kELi suKhabaDuvante LakShmee-

lOla Bhaktaru mADutiha samstutige higguvanu|

TALa tannavaralli mADuva

hELanava heddaiva Vidurana

Alayadali pAlunDu kurupana mAnavane konDa||14||

SUMMARY: A mother enjoys hearing the broken, incoherent words of her child. Similarly, husband of Lakshmi, Lord Hari, surrenders to the Stotra the devotees offer to him through prayers and worship. He does not like ill-treatment or adverse comments hurled against his devotees. The supreme God as he is, the Lord defamed Kaurava chief Duryodhana by drinking the milk offered by Vidura at his residence.

Any mother loves to hear the broken, meaningless and often incoherent little words that her little child initially spells out. Her joy over hearing such words of the child is inexplicable and unmatched. Similarly, a majority of devotees may offer prayers to the Lord without a comprehensive knowledge. Scriptures, including Bhagavata and Vishnu Purana, make it very clear that Goddess Lakshmi and Lord Vayu are the only two possessing optimum knowledge about the Lord. However, even their knowledge is comprehensive or complete. Still, Lord Hari bestows his best blessings upon those who pray with or without the slightest knowledge of him. He has to instill devotion into the mind of his devotee. Without his grace, none can inculcate that devotion. He alone steadily enhances the knowledge of the devotee; he clears or pardons the sins committed by the devotee and increases the ‘spirit of devotion’ in the devotee. He acknowledges the devotion by making the life of his devotee comfortable, prosperous and progressive. In return, the Lord never wants to ‘receive’ anything from the devotee.

Another important trait of Lord Hari is that he does not tolerate anyone abusing, harassing or insulting his devotee. This is a very subtle truth that can be realized only by an occult devotee of Lord Hari.

The instance of Lord Krishna going to the home of Vidura and consuming the fruits and other delicious food offered by Vidura is in Udyoga Parva of Mahabharata. The context is that Lord Krishna wanted to make a final attempt at mending the ways of Duryodhana by making him understand that the path he was treading was against the principles of law, justice, humanity and truth. Vidura was only a minister of Duryodhana. Lord Krishna, as the king of Yadavas, as per the protocol, should have gone to the royal palace to meet Duryodhana. Instead, Lord Krishna goes to the house of Vidura. The “milk” referred to in this context by Sri Jagannatha Dasaru is symbolic as it represents all the rich and delicious food that Vidura offered to Lord Krishna on that occasion.

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SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 23 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 23

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Suvarna River(ಸುವರ್ಣ ನದಿ)

ವೇದಾಚಲಹೃದುದ್ಭೂತಾಂ ಸುವರ್ಣಾಂ ಕೋ(s)ನುವರ್ಣಯೇತ್|

ಅಂಹಸೋ ದಹ್ಯಮಾನಸ್ಯ ಶ್ರಾವಯಂತೀಂ ಸ್ವನಂ ಜನಾನ್||46||

VEdAchalahrududBhUtAm suvarNAm kO(s)nuvarNayEt|

AmhasO dahyamAnasya shrAvayanteem swanam janAn||46||

SUMMARY: How can anyone be able to praise Suvarna River, who originates from the middle of Mount Veda, makes everyone who takes a dip in her waters hear the ‘chit, chat’ sound that is produced while she burns the sins?

From the western coast of Udupi, Sri Vadirajaru journeyed towards north and starts describing the holy places located in the western part of India. Some tradition-bound scholars opine that since the southern part of Payaswini River is lying at the central part of Kerala, where people are barred from travelling, Sri Vadirajaru abstained from describing this particular part. There is a town called Kalyanapura at a distance of four miles from Udupi in the north. Suvarna River flows in Manipal in the upper part of that region. It is said that Tunga and Bhadra rivers originate from that part of Mount Varaha (Kudremukh) which resembles the tusks, Netravati originates from that part of the same mountain that is like the eye and Suvarna originates from the hind portion of this mountain.  Suvarna River, later flows through the middle of a mountain range called Vedachala and joins the sea. It is popularly believed that while taking a dip in this river on KrishnAngAra Chaturdashi day, people can hear the sound of sins getting burnt. Sri Vadirajaru describes the greatness of this river by citing this popular faith. Suvarna means one having attractive color. It also means the letters that make her name are holy and sacred.  

Chaturdashi or fourteenth day during Krishna Paksha that happens to fall on Tuesday is known as Krishnangara Chaturdashi.   

Kumbhasi

ಭಾಸಿ ಕುಂಭಾಸಿಸಂಜ್ಞ ತ್ವಂ ಕ್ಷೇತ್ರ ಶ್ರೀಶಗಿರೀಶಯೋಃ|

ಯತ್ರ ಕುಂಭಾಸುರಸ್ಯಾಸಿಃ ಅಭಾಸೀದ್ ದ್ರೌಪದೀಪತಿಃ||47||

BhAsi KumBhAsisanjna twam kShEtra sreeshagireeshayOho|

Yatra KumBhAsurasyAsihi aBhAseed Draupadeepatihi||47||

SUMMARY: Oh great place named Kumbhasi! You are such a sacred place where Lord Narayana and Lord Rudra are existing, that it was here where Bheemasena, the consort of Draupadi, appeared like a sword to demon called Kumbha.

Kumbhasi is on the highway between Udupi and Kundapur. Huvinakere, a tiny village, is at about two miles away from Kumbhasi. Huvinakere is the birth place of Sri Vadirajaru, the author of this work “Teerthaprabandha”.

Earlier, during Dwapara Yuga, a demon called Kumbha was living at Kumbhasi. Kumbha was wreaking havoc on Rishis and saints in this place. The Rishis complained about the atrocities of Kumbha with Bheemasena. As requested by the Rishis, Bheemasena confronted Kumbha. Kumbha had secured a boon from Lord Rudra that half of the strength anyone confronting  him would automatically transferred to him. When Bheemasena was thinking of killing Kumbha, he heard a mystic heavenly voice stating: “Tie an elephant to the Ashwattha tree seen here. Place a sword in the mouth of that elephant and worship it. If you fight against Kumbha with that sword, then you will be able to kill that demon.” Bheemasena followed the instruction and offered worship to Rudra in this place before launching the war against Kumbha. Bheemasena succeeded in killing Kumbha in that war and therefore, the place came to be known as Kumbhasi.

Earlier, the Rishis, who were suffering a lot at the hands of Kumbha, worshipped Lord Rudra and sought a solution for their problem. Lord Rudra said that he, along with Hari, would manifest in that place. The Rishis were asked to place two utensils in topsy-turvy position and wait. However, the Rishis, due to anxiety and curiosity, opened up the utensils very early. As they could not find anything there, they appealed to Lord Rudra once again. Lord Rudra then consoled the Rishis by stating that Bheemasena would come there and relieve them from all troubles. An image depicted on the wall of a Ganesha temple at Kumbhasi relates to this incident. Lord Ganesha consecrated at Kumbhasi is said to be very powerful and the desires of devotees would be fulfilled by Lord Ganesha.  

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SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI (ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)

SRI RAGHAVENDRA SWAMY’S SRI RAMACHARITRYA MANJARI

(ಶ್ರೀ ರಾಘವೆಂದ್ರ ಸ್ವಾಮಿ ವಿರಚಿತ “ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ)

Tumburu relieved of curse/ತುಂಬುರುವಿನ ಶಾಪವಿಮೋಚನೆ

The expression “VirADham hatwA”, which means “after killing Viradha” needs an explanation, which Lakshminarayana Upadhyayaru explains.

Tumburu was a Gandharva and a devotee of Lord Hari. He tried woo Urvashi, an Apsara and got cursed by Kubera, the Financial Controller of Heavens to be born a demon. “VittEshwarENa UrvasheesangadOShAchChaptam TumburunAmaDhEyam swaBhaktam rakShArTham tadamsakamitO(s)pi sahAnujEna, tam mOchayitwA anujnApya|” It means, Tumburu, a Gandharva, who was his  (Lord Hari’s) devotee, got cursed by Kubera (VittEshwara) for trying to have physical relationship with Urvashi, the Apsara. Due to that curse, he was born as a demon called VirADha. He took Sri Rama and Lakshmana on his palms to consume them. Srirama relieved him by killing that demon. After getting relieved from the curse, he offered prayers to Lord Srirama and returned to his Gandharva Loka.

Urvashi, Apsara woman, had great love for Kubera, who too loved her. They were like a couple. Tumburu, a Gandharva, too loved Urvashi, though she did not love him. Once, Tumburu tried to rape Urvashi by force. She ran to escape from Tumburu, who chased her and raped her. Urvashi went to Kubera and narrated the mischief played by Tumburu and wept. Enraged Kubera cursed Tumburu: “You have behaved like a demon with Urvashi and spoiled her against her will. Therefore, you should be born as a demon.” Tumburu fell at the feet of Kubera and sought a way to get relieved from the curse. Kubera took pity on him and said: “Lord Hari will incarnate as Srirama and he will kill you. At that moment, you will be able to rid your demonic body,” said Kubera.

Name of the Apsara involved in this incident has been mentioned as Rambha in Valmeeki Ramayana. However, in Mahabharata Tatparya Nirnaya of Sri Madhwacharyaru and other holy texts, the name is mentioned as Urvashi. Scholars clarify this ambiguity by stating that Urvashi trembled like a banana plant when she was attacked by Tumburu. Rambha refers to the swinging banana plant. Therefore, Urvashi her real name and Rambha is used as an alternative name to explain her condition, say the scholars.

Because of the curse, Tumburu was born a demon named Viradha, who impressed Lord Rudra by doing penance and secured a boon that he should never be killed by anyone. From Lord Brahma, he secured a boon that whoever gets caught between his two arms should become his prey. Empowered with these two boons, he began roaming in the forests and was killing Rishis, ascetics and saints. When Viradha caught Srirama and Lakshmana between his outstretched hands, Srirama thought: “Tumburu is my devotee and he has been eating human flesh and killing Rishis. I have to relieve him from the curse by killing him. As per the boon bestowed by Brahma, anyone caught by him should go under his control. The boon does not rule that his hands should not be cut. Therefore, I will cut one hand and Lakshmana will cut the other. Later, we will kill him.”

Viradha had killed eight lions and made them stuck them in his battle axe. When he saw Rama, Lakshmana and Seetha, he jumped into the sky, descended in front of the trio, caught Seetha by one hand and began running at great speed. He abused Rama and Lakshmana and announced that he would make Seetha his wife and then kill the two brothers. Srirama and Lakshmana fired arrows at him. Viradha could not bear the pain caused by those arrows. Stating that he would swallow Rama and LakshmSeveral Munis, who had been tormented by Ravana and other demons, arrived there and explained to Rama their plight. Rama promised them to soon relieve them of the torture being meted out by Ravana and his associates. Later, Rama visited the hermitage of Suteekshna Muni 

Rana, he caught them and took them on his shoulders, when Rama cut one shoulder and Lakshmana removed the other with sword. At that moment, Viradha recalled his past, fell at the feet of Rama and begged for pardon. He appealed to Rama to relieve him from the body of a demon. Srirama blessed him. Now, Tumburu offered worship to Lord Rama. The body of Viradha, which was lying on the ground, was buried by Rama and Lakshmana. Tumburu sought the permission of Rama and departed to his Gandharva Loka.Meanwhile, Seetha Devi questioned Rama: “Oh Lord, your attire is reminiscent of the attire of saints. The oath you have taken is to destroy all demons. What is this dichotomy?” Srirama replied: “The quality of Fire is to burn and similarly, the duty of a Kshatriya is to punish the evil forces.”The story of Vatapi and Ilwala will be furnished in the next episode. Please read, comment and share. SDN     

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 35 AND 36

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 35 AND 36

Sri Ananda Tirtharu purifies sacred rivers/ಶ್ರೀ ಆನಂದತೀರ್ಥರಿಂದ ತೀರ್ಥಗಳ ಶೋಧನೆ

ಬುದ್ಧಿಶುದ್ಧಿಕರಗೋನಿಕರಾಢ್ಯಂ ತೀರ್ಥಜಾತಮುಭಯಂ ಚ ಧರಣ್ಯಾಮ್|

ಆತ್ಮಮಜ್ಜನತ ಏವ ನಿಕಾಮಂ ಪರ್ಯಶೋಧಯದಮಂದಮನೀಷಃ||35||

BudDhishudDhikaragOnikarADhyam teerThajAtamuBhayam cha DharaNyAm|

Aatmamajjanata yEva nikAmam paryashODhayadamandamaneeShaha||35||

SUMMARY: Sri Madhwacharyaru, who was a Poornabodha, which means a person abreast of all knowledge, purified the union of two great, holy waters on earth, by using them.

The reference in this context does not relate to the union of two rivers. Sri Madhwacharyaru took bath in almost all rivers during his pilgrimage and purified their waters; besides, Sri Madhwacharyaru went on giving discourses and clarified all doubts that existed about Scriptures. He provided new vistas to the Scriptures with authority and authenticity. Thus, he purified the minds and perceptions of scholars and cleared the ambiguity, which is purification of Scriptures.

Scientifically, O₃ – Ozone is used to purify the waters. Sri Madhwacharyaru, an incarnation of Lord Vayu, was the personification of air or gas, who, by using the water of different rivers, including Ganga, purified them. This purification is eternal and celestial.

Body gets purified with water and the mind is purified by holy texts. If the water is effluent, the body becomes impure and misconception, misunderstanding spoil the human mind. By taking bath in holy rivers, Sri Madhwaru purified the rivers by removing all contamination and by delivering lictures, he provided pure meaning for Scriptures.  

Fame of Sri Madhwaru spreads beyond Ganga/ಗಂಗೆಯನ್ನೂ ಮೀರಿಸಿದ ಶ್ರೀ ಮಧ್ವರ ಕೀರ್ತಿ

ವಾಸುದೇವಪದಸಂತತಸಂಗೀ ತೇಜಸಾ(s)ಪ್ಯಲಮಧಃಕೃತಶರ್ವಃ|

ಅತ್ಯವರ್ತತ ನಿತಾಂತಮಥಾಸೌ ಗಾಂಗಮೋಘಮಘನಾಶನಕೀರ್ತಿಃ||36||

VAsudEvapadasantatasangee tEjasA(s)pyalamaDhahkrutasharvaha|

Atyavartata ninAntamaThAsau gAngamOGhamaGhanAshanakeertihi||36||

SUMMARY: Sri Madhwacharyaru, by dint of his eternal submission to the feet of Lord Vasudeva and due to his inherent caliber, which was much better than that of Lord Rudra, earned the popularity for clearing the sins and crossed the Ganga, even though it was in spate.

Ganga originated from the toe of Lord Vishnu and then adorned the head of Lord Rudra. She is known as Vishnupadodaka and that is why she could adorn the plait of Lord Shiva. She did not earn this status of occupying the head of Lord Shiva because of her own capacity. On the other hand, because of his continuous contact with the feet of Lord Vasudeva, Sri Madhwaru was on a higher platform compared to that of Lord Shiva.

This stanza symbolically states that Sri Madhwaru crossed Ganga even by virtue of his inherent attributes or quality.

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