SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 39 TO 41 (ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಷಷ್ಟಃ ಸರ್ಗಃ – ಶ್ಲೋಕ 39ರಿಂದ 41ರವರೆಗೆ ಅರ್ಥವಿವರಣೆ)

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 39 TO 41(ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಷಷ್ಟಃ ಸರ್ಗಃ – ಶ್ಲೋಕ 39ರಿಂದ 41ರವರೆಗೆ ಅರ್ಥವಿವರಣೆ)

A solemn pledge (‘ಶಕ್ತಿತಃ’ ಎಂಬ ಪ್ರತಿಜ್ಞೆ)

ಪ್ರೀತಯೇ(s)ಸ್ಯ ಪುರತೋ ವರಭಾಷ್ಯಂ ವಾಚಯನ್ ಸ ಜನತಾಮಪಸಾರ್ಯ|

ವಚ್ಮಿ ಶಕ್ತಿತ ಉರುಕ್ರಮಗೀತಾಭಾಷ್ಯಮಿತ್ಯಕಥಯತ್ ಪುರುಸಂಖ್ಯಃ||39||

PreetayE(s)sya puratO varaBhAShyam vAchayan sa janatAmapasArya|

Vachmi shaktita urukramageetABhAShyamityakaThayat purusanKhyaha||39||

SUMMARY: Sri Madhwacharyaru sent all the people out, made his disciples read the great Gita Bhashya in front of Lord Narayana for his love and said: “I will explain the meaning of Gita of the Lord to the best of my capacity.”

The concluding verse (Shloka) Sri Madhwacharyaru composed at the end of his submission by way of making his disciples recite the interpretation of Gita is:

DEvam NAyAyaNam natwA savradOShavivarjitam|

ParipUrNam gurUmshchAn geetArTham vakShyAmi shaktitaha||

ದೇವಂ ನಾರಾಯಣಂ ನತ್ವಾ ಸರ್ವದೋಷವಿವರ್ಜಿತಮ್|

ಪರಿಪೂರ್ಣಂ ಗುರೂಂಶ್ಚಾನ್ ಗೀತಾರ್ಥಂ ವಕ್ಷ್ಯಾಮಿ ಶಕ್ತಿತಃ||

“Shaktitaha” means “yaThAshakti”. Sri Madhwacharyaru is preaching everyone on how to submit to the Lord. Lord Narayana alone is all-powerful, all-perfect and all-pure. Anything done or said by anyone else is “to the best of one’s capacity” and “to the best of one’s understanding”.  

‘Shaktitaha’ replaced with ‘lEshataha’(’ಲೇಶತಃ’ ಬದಲು ’ಶಕ್ತಿತಃ’)

ಏತದರ್ಥಮತಿಸೂಕ್ಷ್ಮಮಪಿ ತ್ವಂ ಶಕ್ತ ಏವ ನ ಯದಾತ್ಥ ಸಮಸ್ತಮ್|

ತೇನ ಲೇಶತ ಇತೀಹ ಪದಂ ಸ್ಯಾದಿತ್ಯಗದ್ಯತ ಜಗಜ್ಜನಕೇನ||40||

YEtadarThamatisUkShmamapi twam shakta yEva na yadAtTha samastam|

TEna lEshata iteeha padam syAdityagadyata jagajjanakEna||40||

SUMMARY: Lord Narayana told Sri Madhwacharyaru: “Although you are capable of providing all meanings, you have not included everything in this work. Therefore, you should replace “shaktitaha” with “lEshataha”.

The Lord knew that Sri Madhwacharyaru had abstained from giving all the meanings of Gita he knew in Gita Bhashya. “Shaktitaha” lays a restriction on the “quantum of perception”. Being an incarnation of Lord Vayu, the perception of Sri Madhwacharyaru is beyond explanation. What he has done in all his works is to provide only such meanings that normal human beings can understand. He has gauged the capacity or the limitation of human perception. That is why, the Lord suggested Sri Madhwacharyaru to use “lEshataha” instead of “Shaktitaha”. LEshataha means “a little bit”.

It may be recalled that in Mahabharata, once Sri Krishna tells Bheemasena:

YatkinchAtmani kalyANam samBhAvayasi pAnDava|

SahasraguNamapyEtattwayi samBhAvayAmyaham||

ಯತ್ಕಿಂಚಾತ್ಮನಿ  ಕಲ್ಯಾಣಂ ಸಂಭಾವಯಸಿ ಪಾಂಡವ|

ಸಹಸ್ರಗುಣಮಪ್ಯೇತತ್ತ್ವಯಿ ಸಂಭಾವಯಾಮ್ಯಹಮ್||

This stanza is in Udyoga Parva. Sri Krishna tells Bheemasena: “Bheemasena, I know that you possess thousand times more capacity than the capacity you have just now claimed to be possessing.”

It is quite evident from the stories of Hanumantha, Bheemasena and Sri Madhwacharyaru that whatever Lord Vayu displayed in all the three incarnations was only a tiny part of what he could or capable of.

There is a mention in “Shankaravijaya” of Madhavi that once Sri Shankaracharyaru had gone to Badari and was delivering a discourse at the Ashram there on his Sutra Bhashya. Lord Vedavyasa came there and told Sri Shankara: “Your Bhashya or commentary or interpretation of Brahma Sutra is not acceptable to me.” This establishes the fact that Brahmasutra Bhashya of Sri Madhwaru is ‘accepted and approved’ by Sri Vedavyasaru, an incarnation of Lord Narayana.

Another discourse on Gita/ಮತ್ತೊಮ್ಮೆ ಗೀತಾಭಾಷ್ಯ ಪ್ರವಚನ

ತೇನ ತತ್ಪ್ರವಚನೇ ವಿಹಿತೇ(s)ಲಂ ಶುಶ್ರುವುಃ ಪ್ರಶಯಿತಾ ಅಪಿ ಶಿಷ್ಯಾಃ|

ಉಚ್ಯತಾಮಿತಿ ಮುಹುಃ ಸಪೃಥಿವ್ಯಾಸ್ಫಾಲನಂ ಪದಮಹೋ ಹರಿಣೋಕ್ತಮ್||41||

TEna tatpravachanE vihitE(s)lam shushruvuhu prashayitA api shiShyAha|

UchyatAmiti muhuhh sapruThivyAsPhAlanam padamahO hariNOktam||41||

SUMMARY: As directed by Sri Vedavyasaru i.e. by replacing the word ‘shaktitaha’ with ‘leshataha’, Sri Madhwacharyaru rendered another discourse on Gita. Sri Narayana came to Sri Madhwaru in the night, when all his disciples were asleep, struck the ground with his fist and asked Sri Madhwaru to ‘render the discourse once again’, which was heard by the disciples, who were sleeping there.

This bears testimony to the fact that the Bhashya of Sri Madhwaru was ‘fully satisfactory’ to Lord Narayana. That is why, Lord Narayana asked Sri Madhwaru to ‘repeat’ the same discourse.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Offerings to Hari become infinite/ಶ್ರೀಹರಿಗೆ ಸಮರ್ಪಿಸಿದುದೆಲ್ಲ ಅನಂತ

28. ಸ್ಮರಿಸುವವರಪರಾಧಗಳ ತಾ

      ಸ್ಮರಿಸ ಸಕಲೇಷ್ಟಪ್ರದಾಯಕ

      ಮರಳಿ ತನಗರ್ಪಿಸಲು ಕೊಟ್ಟದನಂತಮಡಿ ಮಾಡಿ|

      ಪರಿಪರಿಯಲಿಂದುಣಿಸಿ ಸುಖಸಾ-

      ಗರದಿ ಲೋಲ್ಯಾಡಿಸುವ ಮಂಗಳಾ-

      ಚರಿತ ಚಿನ್ಮಯಗಾತ್ರ ಲೋಕಪವಿತ್ರ ಸುಚರಿತ್ರ||15||

SmarisuvavaraparADhagaLa tA

Smarisa sakalEShTrapradAyaka

MaraLi tanagarpisalu koTTadanantamaDi mADi|

ParipariyalinduNisi suKhasA-

Garadi lOlyADisuva mangaLa-

charita chinmayagAtra lOkapavitra sucharitra||15||

SUMMARY: Lord Sri Hari will not remember or recall the sins or crimes committed by those who keep him in his/her memory. He, who delivers everything desired by the devotee, gives back whatever his devotee offers to him by transforming it into immeasurable quantity, feeds them in vivid ways and swings them in the ocean of comfort and joy. He is an epitome of mirth, purity, good history and sublimity.

The primary message of this stanza is that Sri Hari excuses or pardons his devotees for whatever sins or crime or blasphemy they commit. Another important aspect is that whatever a person possesses is what the Lord has bestowed. Therefore, whatever a devotee offers to the Lord is what the Lord has initially provided the devotee with. Further, whatever the devotee offers to the Lord will be received by the Lord and the Lord, once again, gives back in immeasurable quantity and in different ways. This is in the form of health, wealth, longevity, comforts, worldly pleasure and so on. This stanza conveys another significant philosophy and principle of life. A part of his/her earnings should be submitted to the Lord with love, devotion and conviction. No other deity, except Lord Hari, can ‘give back’ to the devotee.

The magnanimous kindness of Sri Hari, the Creator

(ಸೃಷ್ಟ್ಯಾದಿಗಳನ್ನು ಮಾಡುವ ಶ್ರೀಹರಿಯ ಕಾರುಣ್ಯ)

29. ಏನು ಕರುಣಾನಿಧಿಯೋ ಹರಿ ಮ-

       ತ್ತೇನು ಭಕ್ತಾಧೀನನೋ ಇ-

       ನ್ನೇನು ಈತನ ಲೀಲೆ ಇಚ್ಛಾಮಾತ್ರದಲಿ ಜಗವ|

       ತಾನೆ ಸೃಜಿಸುವ ಪಾಲಿಸುವ ನಿ-

       ರ್ವಾಣ ಮೊದಲಾದಖಿಳ ಲೋಕ-

       ಸ್ಥಾನದಲಿ ಮತ್ತವರನಿಟ್ಟಾನಂದಬಡಿಸುವನು||16||

YEnu karuNAniDhiyO Hari ma-

ttEnu bhaktAdhInanO i-

mmEmi eetana leele ichChAmAtradali jagava|

tAne srujisuva pAlisuva ni-

rvANa modalAdaKhiLa lOka-

sThAnadali mattavaraniTTAnandabaDisuvanu||16||

SUMMARY: What a ‘treasure of kindness’ (KarNAniDhi) is this Lord Hari! What a great loyal servant is he of his devotees! How vivid are his activities! He, by sheer dint of wish, creates the universe, protects it and makes his beloveds happy by placing them in Vaikuntha and other worlds.

It’s a commonplace to praise some people as broad-minded, humane, and service-oriented for any simple welfare act they do. But Sri Hari creates different worlds makes them available to everyone, everywhere. He does not demand or desire for

 anything in return. Therefore, his kindness is unmatched, inexplicable and beyond description or definition.

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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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