SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.  

ಪಾದಸ್ಥಾನಲ್ಪಪಾದಃ ತನುನಿಹಿತತನುಃ ಕೋಮಲಾಗ್ರಸ್ಥಿತಾಸ್ಯಃ

ಸ್ಕಂಧಸ್ಕಂಧೋ(s)ಗ್ರ್ಯಶಾಖಾಸ್ಥಿತಕರನಿಕರಃ ಶ್ರೀಧರಾಶ್ಲಿಷ್ಟಪರ್ಶ್ವಃ|

ವ್ಯಾಪ್ಯಾಶ್ವತ್ಥಂ ಮುಕುಂದಸ್ತ್ರಿದಶಪರಿವೃತಸ್ತುಂಗಭದ್ರಾತಿಭದ್ರೇ

ವೇಣುಗ್ರಾಮೇ ಸದಾಸ್ತೇ ಸಕಲಜನಮನೋ(s)ಭೀಷ್ಟದಾಯೀ ದಯಾಲುಃ||65||

PAdasThAnalpapAdaha tanunihitatanuhu kOmalAgrasThitAsyaha

SkanDhaskanDhO(s)gryashAKhAsThitakaranikaraha sreeDharAshliShTapArshwaha|

VyApyAshwatTham MukundastridashaparivrutastungaBhadrAtiBhadrE

VENugrAmE sadAstE sakalajanamanO(s)BheeShTadAyee dayAluhu||65||

SUMMARY: Sri Narayana or Mukunda, who has been defined and described in Purusha Sukta, is existing at Venugrama or Bidirahalli in the Ashwattha Tree on the banks of Tungabhadra River; his innumerable feet are in the innumerable roots of that tree; his body is at the middle of this tree; his face is in the soft and delicate top portion of the tree; the cluster of his numerous arms are in the upper branches of Ashwattha Tree; he is flanked on either side by Sri Lakshmi Devi and Sri Bhoodevi; surrounded by the deities, he is fulfilling the desires of all devotees.   

Lord Narayana has been described in Purusha Sukta as:

SahasrasheerShA puruShaha sahasrAkShaha sahasrapAt(ಸಹಸ್ರಶೀರ್ಷಾ ಪುರುಷಃ ಸಹಸ್ರಾಕ್ಷಃ ಸಹಸ್ರಪಾತ್). He, the Purusha, has thousands of heads, thousands of eyes and thousands of feet. Same description is given in Bhagavadgita Capter XI, Shloka 16: “AnEkabAhUdaravaktranEtram” and Chapter XI, Shloka 23: “Roopam mahattE bahuvaktranEtram mahAbAhO bahubAhUrapAdam| BahUdaram bahudamShTrAkarAlam”.

ಮಧ್ಯಸ್ಥಕೃಷ್ಣ ಪರಿಪಾಲಯ ಭಕ್ತವರ್ಗಂ ರುದ್ರಾಶ್ರಿತಾಗ್ರ ರುಜಮರ್ದಯ ಸೇವಕಸ್ಯ|

ಪದ್ಮಾಸನಾವಸಥಮೂಲ ಸೃಜಾಸ್ಯತಂತುಂ ಸದ್ವಂದ್ಯಪಿಪ್ಪಲತರೋ ವಿತರಾಖಿಲೇಷ್ಟಮ್||66||

MaDhyasThakruShNa paripAlaya Bhaktavargam

RudrAshritAgra rujamardaya sEvakasya|

PadmAsanAvasaThamUla srujAsyatantum

SadwandyapippalatarO vitarAKhilEShTam||66||

SUMMARY: Oh Ashwattha Tree with Sri Narayana in the mid portion, please protect the devotees; Oh Ashwattha Tree with Lord Rudra in the front portion, please cure all the diseases of devotees and Oh Ashwattha Tree with Lord Brahma at the bottom or lower portion, please bless the devotees with heirs or successors and Oh Ashwattha Tree, which is revered and worshipped by the virtuous, please fulfill the desires of devotees.

Ashwattha Tree is described as: “MoolatO BrahmarUpAya maDhyatO ViShNurUpiNE agrataha ShivarUpAya vrukSharAjAya tE namaha” (ಮೂಲತೋ ಬ್ರಹ್ಮರೂಪಾಯ ಮಧ್ಯತೋ ವಿಷ್ಣುರೂಪಿಣೇ| ಅಗ್ರತಃ ಶಿವರೂಪಾಯ ವೃಕ್ಷರಾಜಾಯ ತೇ ನಮಃ|) It is obvious from this Shruti that Lord Vishnu, Brahma and Maheshwara exist in Ashwattha Tree forever. Sri Vadirajaru has appealed to the three prominent Gods together and severally to take of all devotees, always.

ತುಂಗಾತರಂಗಪರಿನರ್ತನಪೂತವಾತಸಂಗೇನ ತೇ(s)ಘ್ರಿಪ ದಲಾನಿ ಚಲಂತಿ ಭಾಂತಿ|

ಜನ್ಮಾಂತರೋತ್ಥದೃಢಮೂಲದುರಂತದುಷ್ಕೃತ್ಯುನ್ಮೂಲನೋದ್ಯತದುಷ್ಕೃ-

ತ್ಯುನ್ಮೂಲನೋದ್ಯತಕರಾಂಗುಲಿಕಾಂತಿಮಂತಿ||67||

TungAtarangaparinartanapUtavAta-

sangEna tEn(s)Ghripa dalAni chalanti BhAnti|

JanmAntarOthThadruDhamUladurantaduShkrutyunmUlanOdyataduShkru-

tyunmOlanOdyatakarAngulikAntimanti||67||

SUMMARY: Oh Ashwattha Tree, your petals, which are moving or swinging due to the holy  or divine air that is blowing and the ebbs and tides of Tungabhadra River, appear like the bright and shining fingers of the Lord engaged in uprooting the sins accumulated through several past births.

It is believed that revolving around Ashwattha Tree for a fixed number of days relieves a person from the negative energy of past sins and grants fulfillment of all desires.

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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)       

Kabandha’s background/ಕಬಂಧನ ಹಿನ್ನೆಲೆ

Kabandha, before leaving this Earth in the divine Air Plane that was waiting to take him to the heavens, told Lakshmana: “My name is Danu and I am a servant of Lord Indra. I was so charming that it is beyond imagination. I was very proud of my beauty. As I could assume any shape or form at will, I used to assume horrible forms of demon and frighten Rishis and ascetics for fun. Once, I assumed my present form to frighten a Muni called “SthUlaShirA”, who immediately cursed me to remain in the same form forever. I realized my mistake, fell at his feet and appealed to pardon me. Then, the Muni said ‘Srirama will come to the forest along with Lakshmana and cut your shoulders. He would also burn your demonic body. You will then regain your original form.’ As directed by him, I took birth in a female demon called Trijate and did penance to ensure that I do not get killed or defeated by anybody. Empowered with that boon and the confidence that I cannot be killed or defeated by anyone, I attacked Devendra. Enraged by my attack, Devendra hit on my head with his Vajrayudha by which I was neither killed nor defeated. It pushed my head and the thighs into the stomach. Since then I came tobe called as Kabandha, which means a person without head. But, in that form, I lost my desire to live. I fell on the feet of Indra and requested him to kill me. He said ‘since you have the power of a boon from Lord Brahma, I cannot kill you.’ Then I told Indra: ‘Food is essential for survival. You have pushed my face into the stomach and I cannot consume anything. How can I live without food?’ Indra gave me a boon by which I could stretch my hands to as long as one Yojana. He provided me with two additional tuskers and widened my mouth so that I could consume any animal that my long hand could catch. I used to swing my long hand and catch any animal quite easily. I used to kill them and bring them into a convenient shape while drawing them towards my mouth. I was also praying that Rama comes soon and relieves me from this curse. I kept catching animals and killing them with the sole aim of finding Rama as early as possible.”

Lakshmana created a huge pit, arranged the pyre and cremated the body of Kabandha, which was burnt into ashes. From the ashes emerged the charming figure of Danu, adorned with various jewels and ornaments. Danu got into the Air Plane and requested Rama: “Being the Supreme Lord of this universe, you do not need any assistance or help from some friend. However, to show to the world the significance of friendship and camaraderie, to make that friend avail benefits from you, please go to Mount Rushymuka, which is very close by. In that mountain on the banks of Pampasarovar lives a monkey king called Sugreeva. He has been banished by his brother Vali. Sugreeva will help you in finding out the place where Seetha has been taken to.”  

Although Kabandha had killed thousands of animals, acted deliriously with several Munis, Indra and created havoc in the forest, he never deviated from his devotion to Lord Hari. Even as a demon, he kept on thinking about Lord Hari and focused on how soon he could find Rama and get himself relieved from the curse. That is why, Srirama relieved Kabandha from the curse, pardoned all his sins and granted the original form of Danu.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 5 AND 6(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 5 AND 6(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Entry into Sri Vyasashram/ಶ್ರೀ ವ್ಯಾಸಾಶ್ರಮಪ್ರವೇಶ

ತದಿಮಂ ಪ್ರವಿಶಂತಮಾಶ್ರಮಂ ದ್ವ್ಯಧಿಕತ್ರಿಂಶದುದಾರಲಕ್ಷಣಮ್|

ಗುಣಸಾರವಿದಃ ಕುತೂಹಲಾದವಲೋಕ್ಯರ್ಷಯ ಇತ್ಯಚಿಂತಯನ್||5||

Tadimam pravishantamAshramam dvyaDhikatrimshadudAralakShaNam|

GuNasAravidaha kutUhalAdavalOkyarShaya ityachintayan||5||

SUMMARY: The Rishis present in the Ashram saw Sri Madhwacharyaru, who had all the thirty-two featutes of human physical structure, entering the Ashram, began thinking curiously about him (Sri Madhwaru).

The thirty-two good physical features are mentioned in the Kashee Kanda of Skanda Purana as follows:

PanchadeerGhaha panchasUkShmaha saptaraktaha ShaDunnataha|

TripruThurlaGhu gamBheerO dwAtrimshallakShaNastviti||

ಪಂಚದೀರ್ಘಃ ಪಂಚಸೂಕ್ಷ್ಮಃ ಸಪ್ತರಕ್ತಃ ಷಡುನ್ನತಃ|

ತ್ರಿಪೃಥುರ್ಲಘು ಗಂಭೀರೋ ದ್ವಾತ್ರಿಂಶಲ್ಲಕ್ಷಣಸ್ತ್ವಿತಿ||

The five organs of shoulder, eye, cheeks and knee should be longish; skin, hair, fingers, tooth and palm should be subtle and delicate; heels, edge of eyes, the space between thumb and 

forefinger, tongue, lower lip and nails should be red; chest, stomach, curls or ringlets, shoulder, hand and face should be elevated; forehead, waist and chest should be broad; calf of leg, neck and internal abcess should small and voice, vitality and naval should be conservative.  

Description of Sri Madhwaru/ಶ್ರೀ ಮಧ್ವರ ವರ್ಣನೆ

ಕನಕಾತುಲತಾಲಸನ್ನಿಭಃ ಕಮಲಾಕ್ಷೋ ವಿಮಲೇಂದುಸನ್ಮುಖಃ|

ಗಜರಾಜಗತಿರ್ಮಹಾಭುಜಃ ಪ್ರತಿಯಾನ್ ಕೋ(s)ಯಮಪೂರ್ವಪೂರುಷಃ||6||

KanakAtulatAlasanniBhaha kalAkShO vimalEndusanmuKhaha|

GajarAjagatirmahABhujaha pratiyAn kO(s)yamapUrvapUruShaha||6||

SUMMARY: Who can this rare person coming here? He is like the golden sal tree; his eyes are like lotus petals; his face is like spotless full moon; his walk is like that of an elephant and his shoulders is neat and long.

This is said to be one of the most appropriate and perfect descriptions of the physical appearance of Sri Madhwacharyaru. The physical features of Bheemasena mentioned in Mahabharata are very much similar to the features of Sri Madhwacharyaru, which shows that Sri Madhwaru was Bheemasena during Dwaparayuga and Hanuman during Tretayuga.

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(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA / ಶ್ರಿ ಹರಿಕಥಾಮೃತಸಾರ

Hari guards devotees like shadow/

ಶ್ರೀ ಹರಿಯು ಭಕ್ತರನ್ನು ನೆರಳಿನಂತೆ ರಕ್ಷಿಸುವನು       

38. ಒಡಲ ನೆಳಲಂದದಲಿ ಹರಿ ನ-

      ಮ್ಮೊಡನೆ ತಿರುಗುವನೊಂದರೆಕ್ಷಣ

      ಬಿಡದೆ ಬೆಂಬಲವಾಗಿ ಭಕ್ತಾಧೀನನೆಂದೆನಿಸಿ|

      ತಡೆವ ದುರಿತೌಘಗಳ ಕಾಮದ

      ಕೊಡುವ ಸಕಲೇಷ್ಟಗಳ ಸಂತತ

      ನಡೆವ ನಮ್ಮಂದದಲಿ ನವಸುವಿಶೇಷಸನ್ಮಹಿಮ||25||

          VoDala neLalaMdadali Hari na-

          mmoDane tiruguvanondarekShaNa

          biDade bembalavAgi BhaktADheenanendenisi|

          TaDeva duritauGhagaLa kAmada

          KoDuva sakalEShTagaLa santata

          naDeva nammandadali navasuvisEShasanmahime||25||

SUMMARY: Sri Hari stays with our body like a shadow, without a moment’s absence, keeps roaming about with us, supports us and hence he is called a servant of devotees; He clears the heaps of problems and troubles; fulfilling all our desires, he grants whatever one longs for; He is omnipresent; He is an epitome of a variety of special attributes and incomparably great and He is always a good caretaker of everyone.

One point needs clarification about this stanza. The shadow remains outside the body and is totally emotion-less. It is lifeless and a parasite of the solid body. Contrarily, Lord Hari remains within our heart and mind; He directs guides and guards us. He clears our sins and drives us in the direction of salvation, the realisation of ultimate truth.

A Shloka taught by Sri Vedeshatirtharu to Sri Yadavarya is worth remembering in this context.

AgratO NArasihmashcha pruShThatO GOpinandanaha|

UBhayatO pArshwayOrAstAm sasharau RamalakShamaNau||

It is said that the Lord stays in the form of Sri Narasihma, Gopinandana or Krishna behind and in the form of Rama and Lakshmana on either side with anyone who recites this stanza continuously.

Another point of distinction between shadow and Lord Hari is that the shadow is always black. Lord Hari is the supreme light. A shadow is created only when there is light. Lord Hari does not need such a thing. He is the light of knowledge.

Unites detractors and relieves devotees from bondage/

ಬಿಟ್ಟವರ ಕಟ್ಟುವ, ಕಟ್ಟುವರ ಬಿಡಿಸುವ

39.   ಬಿಟ್ಟವರ ಭವಪಾಶದಿಂದಲಿ

          ಕಟ್ಟುವನು ಬಹು ಕಠಿಣನಿವ ಶಿ-

          ಷ್ಟೇಷ್ಟನೆಂದರಿದನವರತ ಸದ್ಭಕ್ತಿಪಾಶದಲಿ|

          ಕಟ್ಟುವರ ಭವಕಟ್ಟು ಬಿಡಿಸುವ

          ಸಿಟ್ಟಿನವನಿವನಲ್ಲ ಕಾಮದ

          ಕೊಟ್ಟು ಕಾವನು ಸಕಲಸೌಖ್ಯವ ಇಹಪರಂಗಳಲಿ||26||     

          BiTTavara BhavapAshadindali

          kaTTuvanu bahu kaThiNaniva shi-

          ShTEShTanendaridanavarata sadBhaktipAshadali|

          kaTTuvava BhavakaTTu biDisuva

          SiTTinavanivanalla kAmada

          koTTu kAvanu sakalasauKhyava ihaparangaLali||26||

Sri Hari binds those who desert him with the passion for family and friends; He is very solid; He relieves from the bondage of worldly, family life, the pious, virtuous and spirituous, who love him and bind him with their devotion; He does not get angry; One who fulfills all desires, He provides all comforts and happiness in this world and the world hereafter and protects his devotees.

In this stanza, Sri Jagannatha Dasaru has exhaustively described how Lord Hari looks after every human and even every animate and inanimate being.

AitareyOpanishat BhAshya substantiates the phenomenon further:

TyAgAnAmEvamuktAnAm tarkAdyaihi sADhanam taThA|

AchintyaviBhavE(s)pyasminnasamBhavarUpaNam||

Sa yEva mukhyatastyAgO VAsudEvasya keertitaha|

RamAbrahmAdikAnAm cha tAratamyAnaBhijnatA||

SamshayashchOktattvEShu jaganmiThyAtvadarshanam|

AsmrutirvAsudEvasya tadBhaktAnAm cha nindanam||

Dwiteeya yESha tyAgastu ViShNOrEva prakeertitaha|

NiShidDhakarmakaraNam vihitasya cha varjanam||

TyAgastruteeyO hi HarEshchaturThO(s)yOgyapUruShE|

UpadEshaha ……………||

ತ್ಯಾಗಾನಾಮೇವಮುಕ್ತಾನಾಂ ತರ್ಕಾದ್ಯೈಃ ಸಾಧನಂ ತಥಾ|

ಅಚಿಂತ್ಯವಿಭವೇ(s)ಪ್ಯಸ್ಮಿನ್ನಸಂಭವನಿರೂಪಣಮ್||

ಸ ಏವ ಮುಖ್ಯತಸ್ತ್ಯಾಗೋ ವಾಸುದೇವಸ್ಯ ಕೀತ್ರಿತಃ|

ರಮಾಬ್ರಹ್ಮಾದಿಕಾನಾಂ ಚ ತಾರತಮ್ಯಾನಭಿಜ್ಞತಾ||

ಸಂಶಯಶ್ಚೋಕ್ತತತ್ತ್ವೇಷು ಜಗನ್ಮಿಥ್ಯಾತ್ವದರ್ಶನಮ್|

ಅಸ್ಮೃತಿರ್ವಾಸುದೇವಸ್ಯ ತಭಕ್ತಾನಾಂ ಚ ನಿಂದನಮ್||

ದ್ವಿತೀಯ ಏಷ ತ್ಯಾಗಸ್ತು ವಿಷ್ಣೋರೇವ ಪ್ರಕೀರ್ತಿತಃ|

ನಿಷಿದ್ಧಕರ್ಮಕರಣಂ ವಿಹಿತಸ್ಯ ಚ ವರ್ಚನಮ್||

ತ್ಯಾಗಸ್ತೃತೀಯೋ ಹಿ ಹರೇಶ್ಚತುರ್ಥೋ(s)ಯೋಗ್ಯಪೂರುಷೇ|

ಉಪದೇಶಃ..............||

Whenever Lord Hari takes an incarnation, he kills demons and a suspicion may arise in one’s mind that Lord Hari is angry and carries vengeance on detractors or demons. It is not right.  Lord Hari does not hate anyone. The intention behind his actions is only to drive everyone towards realisation and salvation. When Srirama offered to give back his life for Vali, the latter said “Death in your hands is salvation for me oh Lord.”

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HAPPY DEEPAVALI TO EVERYONE  

  

SRI VADIRAJA VIRACHITA

“TEERTHA PRABANDHA” – STEP 30

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”.

Prayers to Lord Bidirahalli Ashwatthanarayana/

ಶ್ರೀ ಬಿದಿರಹಳ್ಳಿ ಅಶ್ವತ್ಥನಾರಾಯಣನಿಗೆ ನಮನ

ಮಾ ಯಾಹಿ ಪುಷ್ಕರಮಹೀಮಥವಾ ಪ್ರಯಾಗಂ ಕಾಶೀಂ ಗಯಾಂ ಬದರಿಕಾಶ್ರಮಮಪ್ಯಸಾಧ್ಯಮ್|

ಸೇತುಂ ಚ ರಾಘವಕೃತಂ ವರತುಂಗಭದ್ರಾತೀರಸ್ಥಪಿಪ್ಪಲಗೃಹಂ ಹರಿಮೇಹಿ ಸಿದ್ಧ್ಯೈ||64||

MA yAhi puShkaramaheemathavA prayAgam

kAsheem gayAm BadarikAshramamapyasADhyam|

SEtum cha RAGhavakrutam varatungaBhadrA-

teerasThapippalagruham harimEhi siddhyai||64||

SUMMARY: Oh Travellers/Tourists, there is no need for you to visit holy places such as Pushkara kShEtra or PrayAg, Kashi, Gaya, or BadarikAshram, which can be reached through a struggle, the bridge that was created by Lord Srirama; you can travel to the Ashwattha tree that exists on the banks of Tungabhadra, where  Sri Narayana exists. The positive vibes (PuNya) that one may easily earn by visiting Pushkara and other holy places.

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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)       

Trouble from Ayomukhi and Kabandha overcome/

ಅಯೋಮುಖಿ ಮತ್ತು ಕಬಂಧರ ಉಪಟಳವನ್ನು ನೀಗಿಸಿದುದು

ಕಬಂಧಂ ಘ್ನನ್ ಮಾಂ ಅವೇತ್ – (ಸುರೇಂದ್ರಭೃತ್ಯಂ ದನುನಾಮಕಂ ಗಂಧರ್ವಂ ಕಬಂಧದೇಹಾದ್ವಿಮೋಚಿತವಾನ್)

KabanDham Ghnan mAm avEt -  (SurEndraBhrutyam danunAmakam GanDharvam KabanDhadEhAdvimOchitavAn):

Srirama and Lakshmana spent that night in Janasthan and began their journey the next morning towards the west. They crossed several forests and moved towards south from there. They entered a forest known as Krauncharanya, which was about six miles from Janasthan, and searched for Seetha there. Again, they proceeded in the eastern direction. After covering about six miles in that direction, they saw the Ashram of sage Matanga. Very close to that Ashram, they saw a huge cave. Near that cave, there lived a female demon named Ayomukhi. Immediately on seeing Lakshmana, that female demon told: “Oh handsome, you are my beloved. Roam about with me for as long as you want.” She went on to pull the necklace that Lakshmana was wearing. Infuriated by this unexpected impediment, Lakshmana took out his sword and cut the nose and ears of Ayomukhi, who screamed awkwardly and fled from that place in utter fear.

Danugandharva relieved from the curse/ದನುಗಂಧರ್ವನ ಶಾಪವಿಮೋಚನ

After travelling a little distance, Lakshmana told Rama: “Brother, my left shoulder is palpitating. My mind is sensing some fear. Although bad omens are appearing, they are disappearing almost instantly. This is what is being indicated by the bird that is singing on that tree.” Immediately, Rama and Lakshmana became alert to face any trouble that may fall on them in any manner. Suddenly, they heard an ear-cracking horrible roar. Within a moment, there appeared a very gigantic person with a very huge chest but without a head. The demon had long arms and large legs. He was stretching his two arms as he was rushing towards Rama and Lakshmana. This strange figure had its head in the stomach and the body was covered with long and sharp hairs. He was swallowing lions, tigers, deer and other animals which came within the reach of his outstretched arms. In the face that occupied his stomach, he had wide eyes. He was standing in the way of Srirama. The two brothers saw him from almost six miles away. He stretched his arms and caught Rama and Lakshmana in his palms from a distance of six miles. He started torturing Lakshmana, who told Rama that he was unable to bear the pain. Lakshmana told Rama: “Brother, I will sacrifice my life by becoming the food of this demon. You can escape from here so that you may see Seetha one day or the other. Please rule over the kingdom of Ayodhya along with Seetha. But, please do not forget me then.” Srirama replied: “Do not be afraid, my brother.”  The demon now opened his mouth to state: “You are both carrying swords and bows. Who are you? Why have come to this forest? I have got some good food after a long time. I will swallow after you reply.” Srirama pretended as though he was shocked and frightened. He told Lakshmana: “Lakshmana, providence is stronger than our physical power, knowledge of Astras and bravery. At the moment, I think the providence is just against us.” The demon roared again: “The same providence has presented you both to me as prey.” He was trying to take his palm near the mouth, when Lakshmana said: “Brother, this is not the time to keep quiet. Let his cut his shoulders with our sword. If we delay, he may quickly swallow us.” After hearing this threat, the demon hastened and hurried to ensure his safety before any untoward think occurred. However, Rama and Lakshmana acted swiftly, drew their swords and cut the shoulders. A flood of blood appeared there from the body of that demon. He fell on the ground, grumbled and moaned in pain. He was perturbed and distressed. As demanded by the demon, Lakshmana briefly 

explained about self and Rama. He asked the demon about his origin. The demon began narrating his story. The background of Kabandha will be furnished in the next episode.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA (59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA (59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Glory of the disciples of Sri Vyasaru/ಶ್ರೀ ವೇದವ್ಯಾಸ ಶಿಷ್ಯರ ವೈಭವ

ಶ್ರವಣಾಮೃತಗೀರ್ಗಣೈರ್ದ್ವಿಜೈಃ ಶುಕಮುಖೈಃ ಶುಭಪಕ್ಷಿಭಿರ್ಯುತಮ್|

ಕಮಲೇಷ್ಟತಮಸ್ಥಿರಾಂತರೈರಪಿ ಹಂಸೈಃ ಪರಮೈರಮೇಚಕೈಃ||3||

ShravaNAmrutageergaNairdwijaihi shukamuKhaihi shBhapakShiBhiryutam|

KamalEShTatamasThirAntarairapi hamsaihi paramairamEchakaihi||3||

SUMMARY: That Ashram was brimming with Dwijas (Brahmins), who were spelling out pleasant, elixir-like words such as Shuka and Royal Swans (Rajahamsa) which had pure hearts that were implanted in Lord Hari, the beloved of Sri Mahalakshmi.

The Ashram was surrounded by Maharishis like Shuka, birds like parrots, great swans and other pleasant beings.

In this stanza, words such as Sukha and Hamsa have two meanings. Shuka means Shuka Maharishi and other Brahmins; Hamsa means the Royal Swan and Rishi called Paramahamsa.

KamalEShTatama can be interpreted as Lord Hari, who loves Lotus flowers and Munis, who also love Lotus flowers. Similarly, ‘AmEchakaihi’ means white colored as well as pure.    

Vaikuntha-like Ashram of Sri Vyasaru/ವೈಕುಂಠದಂತಹ ವ್ಯಾಸಾಶ್ರಮ

ಸುಮನೋನಿಕರೇಣ ಪೂರಿತಂ ಸ್ವಮನೋ(s)ಭೀಷ್ಟದಮಲ್ಪದುರ್ಗಮಮ್|

ಅಪರಸ್ಪರಮತ್ಸರಪ್ರಜಂ ನನು ವೈಕುಂಠಮಿವಾಚ್ಯುತಾಲಯಮ್||4||

SumanOnikarENa pUritam swamanO(s)BheeShTadamalpadurgamam|

Aparasparamatsaraprajam nanu VaikunThamivAchyutAlayam||4||

SUMMARY: That Ashram was sparkling like Vaikuntha, the abode of Lord Hari, with an assembly of celestial beings and deities, who can fulfill the desires of devotees and people, who were not mean minded and did not have vices such as jealousy.

As Sri Vedavyasa is an incarnation of Lord Vishnu, the earthly Ashram of Sri Vedavyasa was shining like another Vaikuntha, the heavenly abode of Lord Vishnu, on Earth.

Vaikuntha is always home for Gods, goddesses and deities. It is an eternal world, where all desires are always fulfilled; conversely, no desires will haunt the people in Vaikuntha that are insane, ill-motivated or inauspicious. Vaikuntha is a heavenly place where ordinary people have no entry.

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