SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 54 TO 57 (ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಷಷ್ಟಃ ಸರ್ಗಃ – 54ರಿಂದ 57ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ)

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 54 TO 57

(ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಷಷ್ಟಃ ಸರ್ಗಃ – 54ರಿಂದ 57ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ)

Unparalleled spirit of ever vibrant Sri Madhwa

(ಸದಾಗತಿಯರಾದ ಆಚಾರ್ಯ ಮಧ್ವರ ಅಪೂರ್ವ ಗತಿ)

ವಾನರೇಂದ್ರ ಇವ ವಾಯುಜವೋ(s)ಸೌ ಭೀಮಸೇನ ಇವ ದಾನವಭೀಮಃ|

ಉಲ್ಲಲಾಸ ಗಿರಿಪುಂಗವಶೃಂಗೇ ಸ ವ್ರಜನ್ ವೃಜಿನನಾಶನನಾಮಾ||54||

VAnarEndra yiva vAyujavO(s)sau BheemasEna iva dAnavaBheemaha|

UllalAsa giripungavashrungE sa vrajan vrujinanAshananAmA||54||

SUMMARY: Moving swiftly across the towers of great Himalayan mountain by leaping and jumping, Sri Madhwacharyaru, the name that instills positive energy and clears the negative energy of sins, like Hanumantha, who leapt across the ocean with the speed of hurricane wind, shone and blazed like Bheemasena, who was a terror for demons.

The movement of Sri Madhwacharyaru has been compared with the movement of Lord Hanuman and Lord Bheemasena. This description also indicates that Sri Madhwacharyaru is an incarnation of Lord Vayu and he was born as Hanuman in Treta Yuga and Bheemasena in Dwapara Yuga.

Description of Mount Himalaya/ಹಿಮವತ್ಪರ್ವತದ ವರ್ಣನೆ

ಬಹುಸತ್ತ್ವಗುಣಂ ಸವಿಕಂ ಸಮಹಾವಿಷಮೋಕ್ಷಮಹಾಹಿಮವಂತಮಯಮ್|

ವಿಷಮೋಕ್ಷಕಹಾ ಹಿಮವಂತಮಯನ್ ನಗಮೈಕ್ಷತ ಪುಲ್ಲದೃಗಸ್ತಭಯಃ||55||

BahusattwaguNam savikam samahAviShamOkShamahAhimavantamayam|

ViShamOkShamahA himavantamayan nagamaikShata pulladrugastaBhayaha||55||

SUMMARY: Strong like an aroused king of Bulls, wearing fully blossomed eyes, un-fearing Sri Madhwacharyaru paced forth swiftly and finally saw Mount Himalaya, the abode of lions, tigers and a variety of animals; it was adorned with heaps of birds and a home for horrifying serpents.    

Remembering Lord Hari at the sight of Himalayas

(ಹಿಮಾಲಯವನ್ನು ನೋಡುತ್ತಾ ಶ್ರೀ ಹರಿಯನ್ನು ಸ್ಮರಿಸಿದುದು)

ಸುಹಸಿತಕಮಲಾಕರೋಪಗೂಢಂ ಸುಜನಸುಖಾರ್ಥಮನಂತಭೋಗಶಯ್ಯಮ್|

ವಿಕಸಿತಸುಮನೋಘಟಾಗಮುಚ್ಚಂ ಮರಕತರತ್ನಮಯಸ್ಥಲಾಗ್ರ್ಯಶೋಭಮ್||56||

SuhasitakamalAkarOpagUDham sujanasuKhArThamanantaBhOgashayyam|

VikasitasumanOGhaTAgamuchcham marakaratnamayasThalAgryashOBham||56||

ಪಾದೋಪಾಂತನಮನ್ಮಹಾಮುನಿಗಣಂ ಹೇಮಪ್ರದೀಪ್ತಾಂಬರಂ

ಶ್ರೀಮದ್ರತ್ನಕಲಾಪಮಗ್ರ್ಯ ಕಟಕೈರ್ವಿಭ್ರಾಜಿತಂ ಹಾಟಕೈಃ|

ದೃಷ್ಟ್ವಾ ತಂ ಧರಣೀಧರಂ ಸುವನಮಾಲೋಲ್ಲಾಸಿನಂ ಸುಂದರಂ

ಸ್ವಾನಂದಾಕೃತಿಮಸ್ಮರನ್ಮುರರಿಪುಂ ಸ್ವಾನಂದತೀರ್ಥಸ್ತದಾ||57||

PAdOpAntanamanmahAmunigaNam hEmapradeeptAmbaram

SreemadratnakalApamagrya kaTakairviBhrAjitam hATakaihi|

DruShTwA tam DharaNeeDharam suvanamAlOllAsinam sundaram

swAnandAkrutimasmaranmuraripum swAnandateerThastadA||57||

SUMMARY: Looking at that enchanting Mount Himalaya, Sri Madhwacharyaru remembered Lord Sri Narayana, who is in the warm fold of ever-smiling Mahalakshmi, resting on the mien of Lord Shesha for the sake of saving the spirituous humans, staying in the midst of a cluster of joyous deities, the supreme Lord, who is most charming with purest gems and glittering pearls, at whose feet several Rishis and Munis are standing with folded hands; he is wearing silk loin cloth that is glittering like gold; he is adorned with several jewels of precious stones and gems, gold bracelets and garland of wonderful woody flowers; he wears an eternal pleasant look and is the origin of all forms and he is the personification of mirth and other great attributes.

At the outset, it must be noted that the two stanzas (56 and 57) are interlinked. Here is a description of Mount Himalaya as well as a rare description of Lord Narayana, as imagined by Sri Madhwacharyaru. There is no exaggeration in the description. It reflects the line of reasoning of Sri Madhwaru about Lord Hari. The devotion of Lord Vayu towards Lord Hari can never be perceived and it cannot be described. It is beyond words.

There are several enchanting ponds brimming with fully blossomed lilies and lotus flowers; its atmosphere provides a solace to people; it is dotted with huge trees that are always adorned with beautiful and fragrant flowers; the height of towers in Himalayas is a challenge; one can notice Rishis, ascetics, saints and Munis roaming about in Himalayas, who appear to be searching for Lord Hari. Mount Himalaya is a treasure of most precious stones and gems.

Please read, comment and share. SDN

Iti Srimatkavikulatilaka SrimattrivikramapanDitAchArya suta SrimannArAyaNa

panDitAchAryavirachitE SrimatsumaDhwavijayE mahAkAvyE

AnandAnkE ShaShThaha Sargaha

ಶ್ರೀ ಮಧ್ವವಿಜಯ ಆರನೇ ಸರ್ಗವು ಮುಗಿಯಿತು.

(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Kamadhenu and others too cannot grant success like Sri Hari

(ಶ್ರೀ ಹರಿಯಂತೆ ಕಾಮಧೇನು ಮೊದಲಾದುವುಗಳೂ ಫಲ ನೀಡಲಾರವು)

34. ಕಾಮಧೇನು ಸುಕಲ್ಪತರು ಚಿಂ

ತಾಮಣಿಗಳಮರೇಂದ್ರಲೋಕದಿ           

ಕಾಮಿತಾರ್ಥಗಳೀವವಲ್ಲದೆ ಸೇವೆಮಾಳ್ಪರಿಗೆ|

ಶ್ರೀಮುಕುಂದನ ಪರಮಮಂಗಳ-

ನಾಮ ನರಕಸ್ಥರನ ಸಲಹಿತು

ಪಾಮರರ ಪಂಡಿತರೆನಿಸಿ ಪುರುಷಾರ್ಥ ಕೊಡುತಿಹುದು||21||

KAmaDhEnu sukalpataru chin-

tAmaNigaLamarEndralOkadi

kAmitArThagaLeevavallade sEvepALparige|

Sri Mukundana paramamangaLa-

nAma narasTharana salahitu

pAmarara panDitarenisi puruShArTha koDutihudu||21||

SUMMARY: In the heavens, Kamadhenu (Divine Cow), Kalpataru and Chintamani fulfill the desires of devotees but not of others. But the name of Lord Hari, who grants salvation, protects even those lodged in the hell; his name transforms the dullards into knowledgeable and grants all comforts of life.

It is a known fact that Kamadhenu can grant anything that is desired. But their services are restricted to those in heavens, especially to those who are devoted to them. The name of Lord Hari is not restrictive in any way. He takes care of everyone, including those in the hell. What Kamadhenu and other divine characters grant is trivial and worldly. Lord Hari grants salvation too.

Kamadhenu and other divine characters do not grant knowledge that helps the soul to reach heavens or to get salvation. If one keeps pronouncing or remembering the name of Lord Hari incessantly, even the spiritual knowledge will not be elusive.

Instances of those in hell being protected by offering prayers to Lord Hari are mentioned in Sri Vayu Purana and Shandilya TatvOpadesha of MaGhamAhAtmya.

Please read, comment and share. SDN

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 29 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 29

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Sahyadri mountain range/ಸಹ್ಯಾದ್ರಿ ಪರ್ವತ ಶ್ರೇಣಿ

ಸಹ್ಯೋ(s)ಪ್ಯಸಹ್ಯೋ(s)ಸಿ ಗಿರೇ ಪಾಪಾನಾಮಸ್ತು ತತ್ತಥಾ|

ಆಚಲಸ್ತ್ವಮ್ ಚಲಸಿ ಯನ್ಮನಸಸ್ತನ್ನ ರೋಚತೇ||58||

SahyO(s)pyasahyO(s)si girE pApAnAmastu tattaThA|

Achalastwam chalasi yanmanasastannarOchatE||58||

SUMMARY: Oh Sahyadri Mountain, although you are named after your prime quality of being tolerant or patient, you are impatient of sins and their negative energy; may your impatience towards sins be as such, but I don’t like that primarily being immobile, you are mobile in my mind.    

Sri Vadirajaru is praising Sahyadri mountain range in this stanza. The portion of mountain where Kolluru Kshetra lies is popularly known as Kutachadri or Kodachari. This is a part of Sahya mountains, which have been well-described in Puranas. This mountain range that originates from Ratnagiri, near Mumbai, spreads upto Kanyakumari from north to south.

Sri Vadirajaru is accusing Sahyadri Mountain that it has not become a subject of meditation for him. Conversely, Sri Vadirajaru is requesting Sahya Mountain appear in front of him so that he can offer prayers to it as it would immediately clear the negative energy created by sins.

In his next stanza, Sri Vadirajaru begins his journey towards Harihara.

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)                           

As instructed by Ravana, Mareecha disguised like a dotted deer of golden color. It had four horns and Seetha Devi, who knew everything, tells Srirama: “Oh Lord, this deer is adorned with four horns of gold and the dots on its skin are golden too. It is decorated with pearls and precious stones and gems. I was just yearning to have such a deer to play with. Please get it for my sake. If you cannot catch it alive, you kill it and get me its skin. I will enjoy sitting on its skin.” This appeal of Seetha Devi to Srirama was like a prelude to the destruction of the entire demon community. It spelt the beginning of an era of happiness and joy to noble and cultured people. For philosophers, her appeal was like a drama script.

Srirama asked Lakshmana to take care of Seetha and departed. The mysterious Mareecha in the form of golden deer began deceiving Srirama by appearing and disappearing, altering its location and running away from his sight. Srirama pretended to be chasing the deer. The aim of Mareecha, as instructed by Ravana, was to ensure that both and Rama and Lakshmana were away from the hermitage and Seetha Devi was alone in it. When Srirama felt that the deer could not be caught alive, he killed it with an arrow. On the brink of death the deer transformed into Mareecha, who, while dying, pronounced aloud “Oh Lakshmana! Ha Seetha!” This was enough for Seetha Devi to force Lakshmana to see if Srirama was in any sort of trouble. Unwillingly, Lakshmana drew a line outside the hermitage, requested Seetha Devi not to cross it at any cost. Unwillingly, he departed from the hermitage, in search of Srirama, though he knew that nothing could happen to Srirama, the supreme Lord of the Universe. Even Seetha was aware of this. All this drama was necessary to make Ravana and company to believe that Srirama was an ordinary human being.

Now, Ravana comes into the picture. DashavadanahrutAm BhUmijAyAha Akrutim anviShyan (tadA swApahArArTham Agatam RAvaNam druShTwA, KailAsaparvatam jagamiShantyA SeethayA nirmitAm pratikrutim RAvaNApahrutAm vicharan)| He was waiting for that golden opportunity to abduct Seetha Devi. He appears in front of the hermitage of Srirama in the guise of an elderly hungry Brahmin and asks Seetha Devi to serve some food to him. When Seetha refuses to cross the line “Lakshmana Rekha”, Ravana tries to cross over. A huge flame of fire pushed Ravana away, thwarting his attempt to forcibly make Seetha cross the line. Seetha tells him about her background, while Ravana too said about his great heritage. As nothing could shake Seetha, Ravana forcibly takes into his arms and gets into the Pushpak Viman, that was waiting there, begins his journey to Lanka, along with Seetha.

Please read, comment and share. SDN         

                                                                                    

RI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 50 TO 53 (ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಷಷ್ಟಃ ಸರ್ಗಃ – 50ರಿಂದ 53ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ)

SRI MADHWAVIJAYA – SHASHTHAHA SARGAHA – SHOLKAS 50 TO 53

(ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಷಷ್ಟಃ ಸರ್ಗಃ – 50ರಿಂದ 53ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ)

Reverence of Sri Satya Tirtharu for his Guru/ಶ್ರೀ ಸತ್ಯತೀರ್ಥರ ಗುರುಭಕ್ತಿ

ಸದ್ಗುರೋರ್ನ ವಿರಹಂ ಸಹಮಾನಃ ಸತ್ಯತೀರ್ಥಯತಿರನ್ವಗಮತ್ ತಮ್|

ಯಸ್ತ್ರಿವಾರಮಿತರಾಸುತಶಾಖಾಸ್ವರ್ಥಮಗ್ರ್ಯಮಶೃಣೋತ್ ಪುರುಸಂಖ್ಯಾತ್||50||

SadgurOrna viraham sahamAnaha SatyatirThayatiranwagamat tam|

YastrivAramitarAsutashAKhAswarThamagryamashruNOt purusanKhyAt||50||

SUMMARY: A saint named Sri Satyatirtharu, who had heard the extraordinary and elaborated meaning of Aitareya Shruti from Sri Poornaprajnari live for three times, could not bear the nostalgia due to the departure of his great Guru, followed him.

Satytirtharu behind Satyalokeshwara/ಸತ್ಯಲೋಕೇಶ್ವರನ ಹಿಂದೆ ಸತ್ಯತೀರ್ಥರು

ದುರ್ಗಮಾರ್ಗಗತಮಪ್ಯನುಧಾವನ್ ನಾಪ ಸೋ(s)ಯಮರುಣೀಭವತೀನೇ|

ಲೀಲಯಾ ಸಜವಮಾತ್ರಮಮಾಣಂ ವ್ಯಾಶ್ರಯಾಂತರಸುದೂರಶಿಲಾಸು||51||

DurgamArgagatamapyanuDhAvan nAp sO(s)yamaruNeeBhavateenE|

LeelayA sajavamAtramamANam vyAshrayAntasudUrashilAsu||51||

SUMMARY: With Sri Madhwacharyaru moving in high speed on that difficult terrain of rocks that were lying at long distances with utmost ease, Sri Satyatirtharu, who was following him from behind, could not reach Sri Madhwaru even as the time was nearing the dusk.

The swift movement of Sri Madhwaru has been described very beautifully in this stanza. Normal human beings like Sri Satyatirtharu could not match Sri Madhwaru while walking. The dedication and reverence of Sri Satyatirtharu for his Guru Sri Madhwacharyaru has also been wonderfully described in this stanza.     

Sri Satyatirtharu returns to Ananta Mutt/ಶ್ರೀ ಸತ್ಯತೀರ್ಥರು ಮರಳಿ ಅನಂತಮಠಕ್ಕೆ

ಅನಿವೃತ್ತವಪುಷಾ ಗುರುಣಾ(ss)ರಾತ್ ಪಾಣಿನಾ ಹ್ಯಭಿನಯೇನ ಸುನುನ್ನಃ|

ತ್ರಸ್ತಧೀರತಿಯಯೌ ಸ ಮುಹೂರ್ತಾತ್ ತದ್ದಿನೋಪಗತಮಾರ್ಗಮಶೇಷಮ್||52||

AnivruttavapuShA guruNA(ss)rAt pANinA hyaBhinayEna sununnaha|

TrastaDheeratiyayau sa muhUrtAt taddinOpagatamArgamashESham||52||

SUMMARY: The mind of Sri Satyatirtharu was already frightened; Sri Madhwacharyaru once turned back and by moving his hand, he asked Sri Satyatirtharu to return; motivated well by that symbolic message, Sri Satyatirtharu, in his return journey, covered the entire distance he had walked through till evening within a moment and reached Sri Ananthamatha.

The symbolic indication of Sri Madhwaru was enough to empower Sri Satyatirtharu to fully recover and tread back to Sri Ananthamatha. It indicates the divine power of Sri Madhwaru.

“Muhurta” means two Ghaliges or 48 minutes in the modern chronology.   

Sri Satyatirtharu  narrates Madhwavilasa/ಶ್ರೀ ಸತ್ಯತೀರ್ಥರಿಂದ ಮಧ್ವವಿಲಾಸದ ಕಥನ

ಆಶ್ರಮೇ ನಿಜಜನಾನಿಹ ದೃಷ್ಟ್ವಾ ತಂ ಪ್ರಸಾದಮಹಿಮಾನಮಮುಷ್ಯ|
ಪ್ರೋಚ್ಯ ತತ್ಪ್ಲವನಮಪ್ಯತಿಚಿತ್ರಂ ತಸ್ಯ ತೈಃ ಸಹ ಸದಾ(s)ಸ್ಮರದೇಷಃ||53||

AashramE nijajanAniha druShTwA tam prasAdamahimAnamamuShya|

PrOchya tatplavanamapyatichitram tasya taihi saha sadA(s)smaradEShaha||53||

SUMMARY: On seeing his fellow disciples in Ananthamatha, Sri Satyatirtharu

explained to them the divine grace he had received from Sri Madhwaru, the astonishing speed with which Sri Madhwaru easily leaped over the rocks and moved away; he kept remembering Sri Madhwaru along with his fellow disciples.

It is said that there is a work titled “Madhwavilasa” which is attributed to the authorship of Satyatirtharu.

Please read, comment and share. SDN

(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Sri Hari Nama is holier than Ganga/

ಶ್ರೀ ಹರಿನಾಮವು ಗಂಗೆಗಿಂತಲೂ ಪವಿತ್ರ

33. ಅಂಗುಟಾಗ್ರದಿ ಜನಿಸಿದಮರತ-

ರಂಗಿಣಿಯು ಲೋಕತ್ರಯಗಳಘ

ಹಿಂಗಿಸುವಳವ್ಯಾಕೃತಾಕಾಶಾಂತ ವ್ಯಾಪಿಸಿದ|

ಇಂಗಡಲಮಗಳೊಡೆಯನಂಗೋ-

ಪಾಂಗಗಳಲಿಪ್ಪಮಲನಂತಸು-

ಮಂಗಳಪ್ರದ ನಾಮ ಪಾವನಮಾಳ್ಪದೇನರಿದು||20||

AnguTAgradi janisidamarata-

rangiNiyu lOkatrayagaLaGha

hingisuvaLavyAkrutAkAshAnta vyApisida|

IngaDalamagaLoDeyanangO-

pAgagaLalippamalanantasu-

mangaLaprada nAma pAvanamALpadEnaridu||20||

SUMMARY: Divine River Ganga, who originated from the toe end of Lord Hari, clears the negative energy of sins in three Lokas. Do the innumerable names of Lord Hari, the consort of Sri Lakshmi, that bestow pure and infinite welfare through his organs and sub-organs

not clear the sins?

In this stanza, the poet emphasizes that while Ganga, who was born out of the toe end of Lord Hari, can cleanse the sins of all beings in three Lokas namely Earth, Heaven and Nether World, the spelling of the various names of Lord Hari cleanse the sins across the universe.

Ganga was born out of the toe end of Lord Hari. When she has so much of mystic power, the power of Lord Hari, the originator of Ganga, is beyond description. There is a limit for the names of Ganga. There is no such limit for the names by which Lord Hari can be addressed.

In Krushnamrutamaharnava, the sin-dispelling power of Lord Hari is described in a very beautiful way:

NAmnO(s)sti yAvatee shaktirpApanirharaNE HarEhe|

TAvat kartum na shaknOti pAtakam pAtakeejanaha||

ನಾಮ್ನೋ(s)ಸ್ತಿ ಯಾವತೀ ಶಕ್ತಿರ್ಪಾಪನಿರ್ಹರಣೇ ಹರೇಃ|

ತಾವತ್ ಕರ್ತುಂ ನ ಶಕ್ನೋತಿ ಪಾತಕಂ ಪಾತಕೀಜನಃ||

The power of Hari to dispel sins that each name of Lord Hari possesses is so much that even rank sinners cannot commit sins of that magnitude or variety.

Sri Purandara Dasaru says in one of his Keertanas:

GangAdisakalateerThangaLigaDhika Sreehariya nAma

The divinity of the names of Hari is more than the divinity of Ganga and other holy rivers.

The word “IngaDalamagaLoDeya” can be substantiated thus: Ingadalu means the Cosmic Ocean of Milk called Ksheerasagara. Daughter of Ksheerasagara is Sri Lakshmi and her husband is Lord Hari or Lakshmeepati.  

Please read, comment and share. SDN

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 26 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 26

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

  

SRI KOLLUR KSHETRA/ಶ್ರೀ ಕೊಲ್ಲೂರು ಕ್ಷೇತ್ರ

ಮೂಕಾಂಬಿಕಾ ಕೃಪಾಲೋಕಾದಾಕಾಂಕ್ಷಿತಫಲಪ್ರದಾ|

ಮೂಕಾನಕೃತ ಮೇ ಶತ್ರೂನ್ ಏಕಾಂತಿಕಜನಪ್ರಿಯಾ||56||

MookAmbikA krupAlOkAdAkAnkShitaPhalapradA|

MookAnakruta mE shatrUn yEkAntikajanapriyA||56||

SUMMARY: Goddess Mukambika, who is kind and sympathetic, fulfills desires, loves ardent devotees of Lord Vishnu, made my enemies dumb.

It is said that a few people were envious of the mystic powers and popularity of Sri Vadirajaru. A few of them were Brahmins from Taulava or Tulu-speaking region; some were saints. All those envious people once sent a boy to Kolluru and told him to live there in a secret place, without getting noticed by anyone. Later, they spread a false allegation that Sri Vadirajaru had tortured and killed that boy. Goddess Mookambika then beat that boy with a whip in dreams as well as during daytime. She frightened the boy by luring him to be bitten by snakes. She told the boy: “Do not stay here. Go to Vadiraja Muni.” Ignoring the threat some wicked people unleashed on him, the boy met Sri Vadirajaru, explained to him whatever had transpired. Sri Vadirajaru showed that boy to the public so as to remove the mistaken opinion of people.

According to another source, a sage called Kola appealed to Goddess Mookambika to kill a demon named Kamha and she killed the demon. Sri Mookambika silenced some of the jealous detractors of Sri Vadirajaru. Therefore, she came to be known as Sri Mookambika.

By fulfilling all the desires of her devotees, the Goddess made her devotees dumbfounded or speechless. She also silenced those who were playing silly tricks to defame Sri Vadirajaru. Therefore, she came to be known as Mookambika, where “Mooka” means dumb. She would also expose the enemies by exposing their wicked deeds so that they bowed their heads in utter shame.

ಕ್ವಚಿತ್ ಪೃಥಿವ್ಯಾಂ ಪರಿತಶ್ಚರಂತೀ ನಭಃಸ್ಥಲಂ ಕ್ವಾಪಿ ಮುಹುರ್ವ್ರಜಂತೀ|

ವಿಪಕ್ಷವಿಧ್ವಂಸವಿಧೌ ಸ್ಫುರಂತೀ ಕಾತ್ಯಾಯನೀ ಕಂದುಕವದ್ವಿಭಾತಿ||57||

Kwachit pruThivyAm paritashcharantee naBhahasThalam kwApi

murvrajantee|

VipakShaviDhwamsaviDhau sPhurantee kAtyAyanee kandukavadviBhAtee||

SUMMARY: Goddess Durga, who visits earth now and then to kill enemy demons and frequents the sky regularly, shines like a ball.

It is said that “KaAtyAyanee kandukavadviBhAti” had been given as a problem in an assemblage of scholars and Sri Vadirajaru decoded it in his own inimitable way.

While playing with ball, it keeps moving from one team to another. Sometimes it moves in strange manner and when kicked with raw force, the ball springs up into the open sky. Similarly, Mookambika Devi visits earth to liberate the world from the torture of demons. She also roams about in the space or sky. If the demons living on earth run into the sky with their mystic power, Mookambika chases them and kills them in the battle. Therefore, she has been compared to a ball.

Kollur is about 30 miles from Kundapur. A temple dedicated to Mookambika is there at Kollur. In this shrine there is a Linga with gold lines.

Earlier, a sage named Kola was doing penance near Sahyadri mountain range. Lord Eshwara was impressed by his penance and appeared in front of the sage. Lord Eshwara told the sage that later, Lakshmi Devi would bless him and the place would be called after his name, Kolluru. After some years, a demon called Kamhasura worshipped Bhairavi Devi and secured a boon of not getting killed by anyone. The demon threw sage Kola, who was in deep meditation, to a distance and began living there. When the demon started torturing common people, Tripurabhairavi descended there to kill Kamhasura, who fled to Rushyamooka Mountain. Later, demon Mahishasura defeated Indra and began troubling pious people. Meanwhile, sage Kola woke up from meditation, realized that he had been thrown away by Kamhasura. He saw that Kamhasura and Mahishasura were troubling good people. Sage Kola worshipped Lakshmi Devi and requested her to relieve the world from the tyranny of Kamhasura and Mahishasura. Goddess Lakshmi came there, killed Mahishasura. Eshwara, who had come down to witness the battle between Lakshmi and Mahishasura, created Sri Chakra with divine radiation in the form of a Linga and adored it with the divine presence of Lakshmi Devi. The Goddess also killed another demon called Vetrasura and dissolved into the Jyotirlinga in the form of Sri Chakra light. When Eshwara was about to present boons to Kamhasura, who had done penance, the deities appealed to Sri Lakshmi to prevent Kamhasura from securing the desired boons. Accordingly, Sri Lakshmi made him dumb. Since then, Kamhasura came to be known as Mookasura and the Goddess as Mookambika. Mookasura became very furious for not succeeding in his attempt to secure boons and started creating trouble in the entire universe. Mahalakshmi again descended, killed him and entered the Jyotirlinga. The greatness and divine quality of Kollur Kshetra finds mention in Skanda Purana.

Kollur is said to be a very powerful Shaktipeetha. Sri Sankara also visited this place, consecrated a Sri Chakra and an idol of Mookambika here.            

RaupyapeeTham kumArAdri kumBhAsee DhwajEshwaraha|

KrODagOkarNa mUkAmbAha saptaitA mOkShadAyikAha||

ರೌಪ್ಯಪೀಠಂ ಕುಮಾರಾದ್ರಿ ಕುಂಭಾಸೀ ಚ ಧ್ವಜೇಶ್ವರಃ|

ಕ್ರೋಡಗೋಕರ್ಣ ಮೂಕಾಂಬಾಃ ಸಪ್ತೈತಾ ಮೋಕ್ಷದಾಯಿಕಾಃ||

As mentioned in the above Shloka, Udupi, Subrahmanya, Kumbhasi, Koteshwara, Krodashankaranarayana, Gokarna and Mookambika are the seven most powerful holy places. Of these, only Gokarna is in north Karnataka district and six are in Dakshina Kannada district alone.

Please read, comment and share. SDN