(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Strange qualities of Lord Sri Hari/ಶ್ರೀ ಹರಿಯ ಅಪ್ರಮೇಯ ಗುಣಗಳು

36. ಚೇತನಾಚೇತನವಿಲಕ್ಷಣ

ನೂತನಪದಾರ್ಥಗಳೊಳಗೆ ಬಲು-

ನೂತನತಿಸುಂದರಕೆ ಸುಂದರ ರಸಕೆ ರಸರೂಪ|

ಜಾತರೂಪೋದರ ಭವಾದ್ಯರೊ-

ಳಾತತಪ್ರತಿಮ ಪ್ರಭಾವ ಧ-

ರಾತಳದೊಳೆಮ್ಮೊಡನೆಯಾಡುತಲಿಪ್ಪ ನಮ್ಮಪ್ಪ||23||

ChEtanAchEtanavilakShaNa

nUtarapadArThagaLoLage balu-

nUtanatisundarake Sundara rasake rasarUpa|

JAtarUpOdara BhavAdyaro-

LAtatapratima praBhAva Dha-

rAtaLadoLemmoDaneyADutalippa nammappa||23||

SUMMARY: Sri Hari is stranger than all animate and inanimate beings and things in the universe; He is the latest among the latest; He is most charming among the charming things or beings; He is the most concentrated extract of everything among the best of concentrated extract; He is the unparalleled power and capacity and exists within Hiranyagarbha Brahma, Shiva and all others. He is the origin/father of all of us and he is loitering with us on this Earth.

Sri Jagannathadasaru has described the glory of supreme and distinctive attributes of Lord Narayana in a very different way. No animate or inanimate thing or being is comparable to him and that is why he is most distinguished. While every being and every object, the animate and inanimate, is perishable, purely temporary and indefinite, Lord Hari is eternal, infinite, indestructible and incomparable. He is most fresh among everything that can be perceived as fresh. He is ‘NityO nityAnAm chEtanAshchEtanAnAm’. Every moment, he appears in a new form even to Goddess Lakshmi.

Of all the charming and pleasant forms, he is the most charming and most pleasant. It is said that Manmatha, the God of Love, is most charming of all beings. But, Lord Hari is more charming than Manmatha or he is the Manmatha of Manmathas. Sri Purandaradasaru says in one of his compositions “LavaNyadali lOkamOhakanayya”.

Sri Hari protects devotees everywhere like the Sky/

ಆಗಸದಂತೆ ಶ್ರೀ ಹರಿಯು ತನ್ನ ಭಕ್ತರನ್ನು ಎಲ್ಲೆಡೆ ಸಲಹುತ್ತಾನೆ

37. ತಂದೆತಾಯ್ಗಳು ತಮ್ಮ ಶಿಶುವಿಗೆ

ಬಂದ ಭಯಗಳ ಪರಿಹರಿಸಿ ನಿಜ-

ಮಂದಿರದಿ ಬೇಡಿದದನಿತ್ತಾದರಿಸುವಂದದಲಿ|

ಹಿಂದೆಮುಂದೆಡಬಲದಿ ಒಳಹೊರ-

ಗಿಂದಿರೇಶನು ತನ್ನವರನೆಂ

ದೆಂದು ಸಲಹುವ ಆಗಸವೋಲೆತ್ತ ನೋಡಿದರು||24||

TandetAygaLu tamma shishuvige

Banda BhayagaLa pariharili nija-

Mandiradi bEDidadanittAdarisuvandadali|

HindemundeDabaladi voLahora-

gindirEshanu tannavaranend

nendendu salahuva aagasavOletta nODidaru||24||

SUMMARY: Parents resolve all fears and suspicion of their children; they give whatever the children demand in their house and look after the children with compassion and affection. Lord of Indra, Sri Hari protects his devotees like the sky from the front side, hind side, left and right sides and wherever it is required.

Akasha, the sky, is one of the names of Lord Hari. By comparing the ‘protecting’ quality of Lord Hari to the Sky, which appears as one from all directions, Sri Jagannathadasaru has explained the significance and exhaustive way of Lord Hari’s grace in protecting every being and everyting.

The word “Indiresha”  is a short form of “HarirEva jagatpitrumAtrugatihi”. Our parents protect us only in the temporal world. Lord Hari protects us here and hereafter.

In Narayanakavacha Lord Hari is described as: 

VidikShu dikShUrDhwamaDhaha samantAdantarbahirBhagavAn NArasihmhaha|PrahApayan lOkaBhayam swanEna swatEjasA grastasamastatEjAha|| The scholars say that this stanza is like summary of Sri Narayana Kavacha.

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SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA” – STEP 30 ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 30

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Prayer to Sri Narayana/ಶ್ರೀ ನಾರಾಯಣನಲ್ಲಿ ಪ್ರಾರ್ಥನೆ

ಹರೇ ಭವಹರೇ ತೇ(s)ಘ್ರೌ ಭಕ್ತಿರ್ಮುಕ್ತಿಪ್ರದಾಸ್ತು ಮೇ|

ವೈರಾಗ್ಯಭಾಗ್ಯಂ ವಿತರ ಹರ ಗೌರೀಮನೋಹರ||60||

HarE BhavaharE tE(s)Ghrau BhaktirmuktipradAstu mE|

VairAgyaBhAgyam vitara Hara GowreemanOhara||60||

SUMMARY: Oh Narayana, please provide me with the devotion to your feet that gives me salvation. Oh Lord Hari, since you are the Lord of renunciation, instill in me that kind of renunciation which would inculcate in me the devotion to You, Lord Hari.

In this stanza, Sri Vadirajaru appeals to both Hari and Hara to develop devotion in his mind towards both the Gods.   

Ambiguity about Hari and Hara cleared/ಹರಿ ಹರರ ನಡುವಿದ್ದ ಜಿಜ್ಞಾಸೆ ದೂರೀಕರಣ

ಯದೇಕೇನ ನ ವಧ್ಯೋ(s)ರಿಃ ತತೋ ಹರಿಹರಾವುಭೌ|

ಸಹಾಗತಾವರ್ಧದೃಶ್ಯೌ ಐಕ್ಯಂ ಚೇತ್ ಶತ್ರುಣಾ ಜಿತಮ್||61||

YadEkEna na vaDhyO(s)rihi tatO HariharAvuBhau|

SahAgatAvarDhadrushyau aikyam chEt shatruNA jitam||61||

SUMMARY: Demon Guha cannot be killed by either Hari or Hara alone. Therefore, a rare and mysterious form was created so that Hari was seen in portion and Hara in the other. Demon Guha was defeated by this mystic form, which is known as Harihara.

There is a misconception among some scholars that Lord Hari and Lord Hara formed a single body with half the portion having features of Lord Hari and another half having features of Lord Hara. Sri Vadirajaru has cleverly cleared this misconception. What Guha had demanded was that he should not killed by either Hari or Hara alone. Therefore, a new form was created in which one portion was looking like Hari and another as Hara. They were not one. Therefore, there is no question of a combined form of Hari and Hara having been formed. There was a clear cut distinction between the two portions. Moreover, what Guha had asked was that he should not be killed any single God or deity. When both Hari and Hara came together and attacked him, Guha had no escape. It is not necessary that Hari and Hara appeared in a single form. They were physically separate but they had come together to defeat Guha.  

ಅರ್ಧನಾರೀಶ್ವರಶ್ಶಂಭುಃ ಯಥಾ ಭೇದೇ(s)ಪಿ ದೃಶ್ಯತೇ|

ಮೂರ್ತೇರೇಕೈಕಭಾಗಸ್ಥೌ ತಥಾ ಹರಿಹರಾವಿಮೌ||62||

ArDhanAreeshwarashshamBhuhu yaThA BhEdE(s)pi drushyatE|

MUrtErEkaikaBhAsThau taThA HariharAvimau||62||

SUMMARY: The difference between male and female is obvious and this difference is obvious in the form of Lord Ardhanareeshwara in which half the portion appears with the features of Goddess Parvati and the other portion with the features of Lord Shambhu. However, Lord Shambhu or Shiva and Goddess Parvati are separate and they cannot be considered as one and the same. Similarly, Hari and Hara, despite appearing in a single form, are separate Gods and cannot be treated as one God.

Sri Vadirajaru has clarified the misconception about Harihara by citing the example of Ardhanareeshwara.   

ನಿರ್ವಿಷಂ ವತ್ಸನಾಭಶ್ಚ ಯಥೈಕಾಮಾಶ್ರಿತೌ ಲತಾಮ್|

ತಥಾ ಹರಿಹರೌ ಭಿನ್ನತರಾವಪ್ಯೇಕಮೂರ್ತಿಗೌ||63||

NirviSham vatsanABhashcha yaThaikAmAshritau latAm|

TaThA Hariharau BhinnatarAvapyEkamUrtigau||63||

SUMMARY: A poisonous medicinal plant called Nirvisha is entirely different from Vatsanabha, a variety of poison; yet the two types of poison are found in a single creeper; similarly, Hari and Hara, although are different Gods, appear in a single form or body. Hari and Hara have different and separate nature and culture.

A poisonous medicinal plant called Nirvisha has one kind of poison the upper half of the creeper and the lower part of the plant has a different kind of poison known as Vatsanabha. The severity, concentration and intensity of two kinds of poison are different. Similarly, Hari and Hara have appeared in a single form. However, they are different Gods with different culture, mannerism and nature.

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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)       

While dying, Mareecha had screamed the names of Seetha and Lakshmana in a voice that was reminiscent of Srirama’s voice. Srirama could immediately guess that Seetha and Lakshmana would be terrorized by that scream of Mareecha. He rushes back to the Ashram and on the way he saw Lakshmana rushing towards him. Srirama took serious objection to Lakshmana leaving Seetha alone, though he was aware that everything had gone as per the divine will. However much Lakshmana tried to convince Srirama that he was forced by Seetha Devi to swiftly reach Rama and provide a helping hand, Srirama pretended as though Lakshmana had committed a sin by leaving Seetha Devi alone in the Ashram. Rama and Lakshmana experienced several bad omens indicating that Seetha was in serious trouble. When they saw that Seetha was not in the Ashram, Rama began enquiring with plants, trees and animals in the forest about Seetha. He had to pretend as though Seetha was actually missing despite knowing that Seetha too was omnipresent.

Atha ArtagruDhram swagatim nayan (SeethapahArirAvaNyudhDhEna shAntam gruDhram swapadam neetvA — ಅಥ ಆರ್ತಗೃಧ್ರಂ ಸ್ವಗತಿಮ್ ನಯನ್ (ಸೀತಾಪಹಾರಿರಾವಣಯುದ್ಢೇನ ಶಾಂತಂ ಗೃಧ್ರಂ ಸ್ವಪದಂ ನೀತ್ವಾ|| As said earlier, Srirama had decided to enact some drama to mislead the demons and other normal people that Seetha had been abducted and that Rama and Lakshmana were in deep distress. Demons should think as though distressed Rama bad begun searching for Seetha everywhere.

While searching for Seetha Devi, Srirama saw Jatayu in a serious condition. The wings of Jatayu were lying by his side. He was about to die. Srirama enquired with Jatayu about the reason for his horrible state. Jatayu narrated everything and expressed regret for failing to save Seetha from being abducted by Ravana. Earlier, Rama acted as though he was suspecting Jatayu. He expressed doubt that Jatayu must have swallowed Seetha Devi. However, when Jatayu revealed that he fought with Ravana to get Seetha Devi relieved from the demon’s clutches. Jatayu went on to tell: 

“Rama, the time Ravana had stolen Seetha Devi is known as ‘vinda’ and anything lost in that time would be recovered quickly. Ravana is unaware of this. You will get back Seetha very shortly.” After telling these words, Jatayu requested Rama to cremate his carcass and breathed his last. Later, Rama instructed Lakshmana to prepare pyre to burn the carcass of Jatayu. After performing the final rites of Jatayu, Rama and Lakshmana renewed their search for Seetha.
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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA (59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA (59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Sri Madhwacharyaru at Uttarabadari/ಉತ್ತರಬದರಿಯಲ್ಲಿ ಆಚಾರ್ಯ ಮಧ್ವರು

ಅಥ ಹೈಮವತೇ ತಟಾಂತರೇ ಬದರೀಷಂಡವಿಶೇಷಮಂಡಿತಮ್|

ಪರಮಾಶ್ರಮಮಾಶ್ರಯಂ ಶ್ರಿಯಃ ಸಕಲಜ್ಞಃ ಸ ದದರ್ಶ ವಿಶ್ರುತಮ್||1||

ATha haimavatE taTAntarE badareeShanDavishEShamanDitam|

ParamAshramamAshrayam shriyaha sakalajnaha sa dadarsha vishrutam||1||

SUMMARY: Later, Sarvajna Sri Madhwacharyaru saw the highly popular, wealthy and grand Ashram of Lord Sri Vedavyasa beyond the northern end of Mount Himalaya, surrounded by a cluster of Badari trees.

The Ashram of Sri Vedavyasa is in a place known as Uttara Badari. There are references to the hermitage of Sri Vedavyasaru in Mahabharata as well as Mahabharata Tatparya Nirnaya. It is mentioned in Mahabharata that during their forest exile, the Pandavas had spent a few days in this place. It is believed that Lord Sri Vishnu, in the form of Sri Vedavyasaru, lives in this Ashram at Uttara Badari even to this day.

When the place where a devotee of Sri Krishna (Lord Vayu) resides is said to be wealthy, there is no need to emphasise that the place where Sri Vedavyasaru, an incarnation of Lord Vishnu lives is wealthy.

The Badari tree is known as Jujube Tree in English and its botanical name is Zizyphus jujube as per Amarakosha of Amarasihma edited by Lewis Rice and revised by Prof. N. Balasubrahmanya and published by Prasaranga, Mysore University, Mysore.         

Description of the Ashram of Sri Vedavyasaru/ಶ್ರೀ ವೇದವ್ಯಾಸರ ಆಶ್ರಮದ ವರ್ಣನೆ

ಹಿಮವರ್ಷರವಿಪ್ರಭಾಸಹಾಃ ಪೃಥುಸತ್ರಪ್ರಥಿತಾ ದ್ವಿಜಾಶ್ರಯಾಃ|

ಅಪಿ ವಿಷ್ಣುಪದಸ್ಪೃಶೋ(s)ಲಸನ್ನುಭಯೇ ಯತ್ರ ವಿಚಿತ್ರಶಾಖಿನಃ||2||

HimavarSharavipraBhAsahAha pruThusatrapraThitA dvijAshrayAha|

Api ViShNupadasprushO(s)lasannuBhayE yatra vichitrashAKhinaha||2||

SUMMARY: Rishis, who were scholars of all Vedas and Vedic literature, who could bear the extreme cold, incessant rain and scorching heat of summer, who had become famous by performing great sacrifices, who were sheltering numerous Dwijas or Brahmins, who were always doing the meditation of Sri Vishnu, were shining with mystic radiation in that Ashram.

“VichitrashAKhinaha” means wonderful branches. Branches may refer to sections or parts of Vedas as well as branches of the Jujuba tree. Aitareya, Kausheetaka, BaShkala, ShAkalya, Paingi, Kathaka and other Rishis were living in the Ashram of Sri Vedavyasaru.

Satram vanam yajnavishEShcha| DwijAha pakShiNO BrAhmaNAshcha|ShAKhinO vrukShAha, AitarEyakauSheekabAShkalashAkalyapaingikAThakAdayashcha|

ಸತ್ರಂ ವನಂ ಯಜ್ಞವಿಶೇಷಶ್ಚ| ದ್ವಿಜಾಃ ಪಕ್ಷಿಣೋ ಬ್ರಾಹ್ಮಣಾಶ್ಚ|ಶಾಖಿನೋ ವ್ರುಕ್ಷಾಃ

ಐತರೇಯಕೌಶೀಕಬಾಷ್ಕಲಶಾಕಲ್ಯಪೈಂಗಿಕಾಠಕಾದಯಶ್ಚ|

In a nutshell, the hermitage of Sri Vedavyasaru is there at Uttara Badari, where ordinary people cannot enter or reach. All the features of a divine hermitage have been beautifully described in this stanza.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Kindness of Lord Hari/ಶ್ರೀ ಹರಿ ಅತ್ಯಂತ ಕರುಣಾಳು

35 ಮನದೊಳಗೆ ಸುನ್ದರಪದಾರ್ಥವ

ನೆನೆದು ಕೊಡೆ ಕೈಕೊಂಡು ಬಲು ನೂ-

ತನ ಸುಭೋಭಿತ ಗಂಧ ಸುರಸೋಪೇತ ಫಲರಾಶಿ|

ದ್ಯುನದಿನಿವಹಗಳಂತೆ ಕೊಟ್ಟವ-

ರನು ಸದಾ ಸನ್ತೈಸುವನು ಸ-

ದ್ಗುಣವ ಕದ್ದರವರಘವ ಕದಿವನು ಅನಘನೆಂದೆನಿಸಿ||22||

SUMMARY: If someone were to imagine in mind to offer the charming object, he would accept it and in return, he would give a huge and ever fresh wealth, along with sandal wood paste, juice etc., which would flow away like the holiest, radiant Ganga. The Lord would always protect devotees; clearing the negative energy of the sins, Lord Hari would remain unmatched in clearing the sins.

Sri Jagannathadasaru has said about psychological worship of Lord. Worship of Lord Hari need not mean pomp and glory. If unable to physically offer the worship, devotees can offer worship from within the heart and mind. Other deities cannot grant all desires like Lord Hari.

The compounded expression “sadguNava kaddava” refers to devotees who would adopt the good qualities seen in others. It sets a standard or character that one should emulate good things that are present in others. “Kadiyuvudu”, which in Kannada means “stealing” has been used here as a positive attribute of “knowing” or acquiring or learning knowledge. Lord Hari is known as Navaneeta Chora and “Chora” means a thief. What Hari does is he steals away the sins of his devotees and present them with grand and glorious gifts of knowledge and salvation.

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

SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 29

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

About Sri Harihara Kshetra/ಶ್ರೀ ಹರಿಹರ ಕ್ಷೇತ್ರ

ಮುರಪುರಹರ!ಲಕ್ಷ್ಮೀಪಾರ್ವತೀ ಕೇಲಿಲೋಲ!

ಸ್ಫುರದಸಿತಸಿತಾಂಗಾಸಹ್ಯಚಕ್ರತ್ರಿಶೂಲ!

ಪರತರ ಗುರುಮೂರ್ತೇ! ಪಾವನಾಪಾರಕೀರ್ತೇ!

ಹರಿಹರ ತವ ಪಾದಾಂಭೋಜಯುಗ್ಮಂ ನತೋ(s)ಸ್ಮಿ||59||

Murapurahara!LakShmeepArvatee kElilOla!

SPhuradasitasitAngAsahyachakratrishUla!

Paratara GurumUrtE! PAvanApArakeertE!

Harihara tava pAdAmBhOjayugmam natO(s)smi||59||

SUMMARY: Oh Lord, the enemy of demon Mura; you are roaming about with Sri Lakshmi; your organs are in pure white color. You are beholding the Sudarshana, the holy disc that all enemies fear; your appearance is most divine and charming; you are the holiest and your fame is unparalleled; Oh Lord Hari, you are the killer of Tripurasura and the beloved of Parvati Devi; you have a pure mien; enemies can hardly escape or survive against the Trident you are holding; you are emblem of knowledge and a most revered Guru; Oh Lord Hara, your popularity is endless. I salute your lotus-like feet.     

About the place:

Harihara is located on the rail route between Bangalore and Pune. Harihara is on the banks of Tungabhadra. Harihara was known as Guharanya in the past. The Harihara temple is about half a mile from the Railway station and Tungabhadra flows behind this temple. A grand car festival takes place at Harihara on the full moon day of every Magha Masa. Harihara temple is said to be ancient. Several stone inscriptions can be seen around the temple. Both Hari and Hara are merged in the idol of the presiding deity. Right side of the idol wears the form of Shiva. The head in this portion of the body is a crown of Rudraksha and a trident is held in the hand of this part of the idol. The left side of the idol is in the form of Lord Vishnu. The upper hand of this portion beholds the holy disc Sudarshana and the lower palm wears the symbol of protection.

In Tungabhadra River that flows in Harihara, there are eleven holy ponds, which are called as BrahmateerTha, BhArgavateerTha, NrusihmateerTha, VahniteerTha, GAlavateerTha, ChakrateerTha, RudrapAdateerTha, PApanAshanateerTha, PishAchamOchanateerTha, RuNamOchanateerTha and VaTachChAyAteerTha.

Legend/Puranic story:

In the distant past, a demon named Guha was living in this place. The forest here is known as GuhAraNya. That demon did sincere penance to invoke Lord Brahma, from whom Guha demanded that he should not be killed by any individual deity. After securing this boon, Guha became very arrogant and troublesome

He started torturing the Rishis and even deities.

Unable to bear his trouble, deities offered prayers to Lord Brahma, who asked them to approach Lord Eshwara in Kailas. When contacted, Eshwara advised the deities to seek help from Lord Vishnu in Vaikuntha. Lord Vishnu promised to protect the deities and met Eshwara at Kailas. With a view to honor the words of Brahma, Lord Vishnu took Shankara to his right side and in that Harihara form, he went to Guharanya. After a prolonged battle, Lord Vishnu in the form of Harihara put his feet on the chest of Guha and was about to kill him. At that moment, Guha realized that he had no escape. Immediately, he offered prayers to Harihara and appealed to the Lord that he should stay in that very place in that very form. Sri Vadirajaru has described the idol of Harihara in this stanza.

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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)                            

Ravana abducts Seetha Devi/ರಾವಣನಿಂದ ಸೀತಾಪಹರಣ

When Ravana appeared in his original form and revealed his intention of abducting her, Seetha Devi tells him:

“Oh demon! You are unaware of the prowess of my husband Srirama. You will die in his hands if you think of possessing me.”

Ravana replied: “Oh Seetha, having defeated Indra and all other deities, I care a straw for Srirama, who is just a human being. I have no fear from humans.”

Seetha Devi was strong enough to defend herself. No other Goddess has the strength that can match the strength of Seetha Devi. She could have killed Ravana then and there. But, she was aware of the oath that Srirama had taken and that is why she did not kill Ravana. She created a look-alike form that appeared exactly like her. She left that look-alike form there and disappeared from the place. As per the opinion of Srirama, she went to Kailas and was getting worshipped by Parvati and Parameshwara till the death of Ravana at the hands of Srirama.

Ravana saw Vedavati in the guise of Seetha Devi and took her away under an illusion that it was Seetha he was taking. He shifted her into his chariot and travelled through the space. Now, Vedavati needed the strength, courage and patience to tolerate the torture that female demons were to give her in Lanka. Therefore, Devendra entered a portion of his form into Vedavati. He also ensured that Vedavati remembered everything that Seetha had done or experienced till then. Vedavati should also possess all the qualities and character that Seetha possessed. A thing enjoyed by someone cannot be remembered by another person. Therefore, Seetha Devi also entered Vedavati with a portion of her own power. As a result, Vedavati in the form of Seetha Devi began crying and screaming for help:

“Alas Rama, please protect me from the clutches of Ravana. Alas Lakshmana, look at my current state. Relieve me from this demon’s hold and join me with my husband. Oh Goddess of Forest, at least you can have pity on my present situation and inform Rama about it. Oh King of Birds Jatayu, tell Rama instantly about my plight.”

Immediately on hearing the voice of Seetha, Jatayu rose from his mountain cave and confronted Ravana. A fierce battle ensued between Ravana and Jatayu, when Jatayu cautioned Ravana that he was not taking Seetha Devi but his own death. Jatayu was no match to Ravana. Still, he fought with Ravana with tooth and nail. Finally, Ravana cut the wings of Jatayu with his sword. As a result, Jatayu fell on the ground. He was severely wounded and bleeding. He lost his consciousness. Vedavati ran to him, hugged him and cried. Ravana forcibly took her away, placed her in the Pushpaka Airplane and swiftly moved towards Lanka. On the way, Seetha Devi (Vedavati) saw five giant monkeys at the tip of a mountain. She removed some jewels she was wearing, tore the border of her sari, kept the jewels in that torn piece of sari and threw them in the midst of those monkeys. Hanumantha, who was among those five monkeys, immediately thought of killing Ravana and retrieve Seetha Devi. But, Sugreeva objected as he knew the divine will. It is not that Hanumantha was unaware of the divine will. He wanted to show to the world that a capable person should not be blind to some injustice being done to his fellow being. Every being is responsible for the other. It may so happen that at some times, one person will be very weak and another very strong, depending upon the Karma or the deeds or misdeeds of previous births or life. Both Hanumantha and Sugreeva showed to the world the kind of behavior one should practice at critical moments.

Ravana entered Lanka, showed her his kingdom, the glory, luxury and comforts of his empire. He once again boasted about his power and valour. He reiterated that there was no possibility of Srirama finding Lanka or Seetha and asked her to forget Rama. Vedavati boldly retorted:  

“There is no place Srirama cannot enter. He will kill you even if all deities and demons lend support to you. No barrier can save you.”

Ravana really trembled with fear, but did not show. He was enraged. He sent Vedavati to his royal garden Ashoka Vana, assigned the duty of protecting her to eight well-built demons.

It must be understood or realized here that Sri Narayana and Lord Rama are one and the

same; similarly, Goddess Lakshmi Devi and Seetha Devi are one and the same. Both Narayana and Lakshmi are omnipresent. All these actions of Ravana, Mareecha, Khara, Dushana, were known to Srirama and Seetha Devi because they are inseparable. All their actions are like lessons to human world.
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