(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA /

ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

CANTO III – VYAPTI SANDHI – (set to Sarang Raga, Yeka Tala) – ಮೂರನೇ ಸಂಧಿ – ವ್ಯಾಪ್ತಿ ಸಂಧಿ (ರಾಗ ಸಾರಂಗ, ಏಕತಾಳ)

Glory of Sri Hari’s male forms (ಶ್ರೀ ಹರಿಯ ಪುರುಷರೂಪಗಳ ವೈಭವ)

45.       ಪುರುಷರೂಪತ್ರಯ ಪುರಾತನ-

            ಪುರುಷ ಪುರುಷೋತ್ತಮ ಕ್ಷರಾಕ್ಷರ-

            ಪುರುಷಪೂಜಿತಪಾದ ಪೂರ್ಣಾನಂದ ಜ್ಞಾನಮಯ|

            ಪುರುಷಸೂಕ್ತಸುಮೇಯ ತತ್ತ-

            ತ್ಪುರುಷಹೃತ್ಪುಷ್ಕರನಿಲಯ ಮಹ-

            ಪುರುಷಜಾಂಡಾಂತರದಿ ಬಹಿರದಿ ವ್ಯಾಪ್ತ ನಿರ್ಲಿಪ್ತ||1||

            PuruSharUpatraya purAtana-

            puruSha puruShOttama kSharAkShara-

            puruShapUjitapAda pUrNAnanda jnAnamaya|

            PuruShasUktasumEya tatta-

            tpuruShahrutpuShkaranilaya maha-

            puruShajAnDAntaradi bahiradi vyApta nirlipta||1`||

SUMMARY: Lord Hari has three Purusha roopas or Male forms namely Ancient Male (PurAtana purusha), Super-most Male (PurushOttama) and the form the feet of which is worshiped by Ksharakshara Purushas or mortal and immortal forms, which signify human beings and eternal deities. He is full of total joy and supreme and incomparable, unintelligible, unparalleled knowledge or Jnana; he is primarily invoked through Purusha Sukta; he remains in every being and he envelops the interior and exterior of the entire Brahmanda and he is the Supreme Lord.

The three premier forms of Lord Hari or “PurusharUpatraya” have been described in this stanza. The first form known as Ancient Form or PurAtanapuruSha is of Primary and Principal Principle of Origin called Mahattatwa, which created the Brahmanda; the second one is entering the Brahmanda created by the Principal Principle and the third one is occupying every animate and inanimate being. There can be least doubt about the fact that Lord Hari is in the heart of everyone. Salvation can be secured by realizing this ultimate truth. It is mentioned in the Bhagavata Tatparya (Gist of Bhagavata) as follows:

“ViShNOstu PuruShAKhyAni treeNi rUpANyatO viduhu|

PraThamam mataha sraShTru dviteeyam twanDasamsThitam|

Truteeyam dEhinAm dEhE tAni jnAtvA vimuchyatE iti mAhAtmyE||

ವಿಷ್ಣೋಸ್ತು ಪುರುಷಾಖ್ಯಾನಿ ತ್ರೀಣಿ ರೂಪಾಣ್ಯತೋ ವಿದುಃ|

ಪ್ರಥಮಂ ಮಹತಃ ಸ್ರಷ್ಟೃ ದ್ವಿತೀಯಂ ತ್ವಂಡಸಂಸ್ಥಿತಮ್|

ತೃತೀಯಂ ದೇಹಿನಾಂ ದೇಹೇ ತಾನಿ ಜ್ಞಾತ್ವಾ ವಿಮುಚ್ಯತೇ ಇತಿ ಮಾಹಾತ್ಮ್ಯೇ||

According to one school of thought, Purusha refers to Brahma and Rudra and therefore Lord Hari is PuruShOttama or the Super Most Person.

Goddess Lakshmi is Akshara Purusha and Brahma, Rudra and other animate beings are Kshara Purushas. Kshara means kSharati, syandatE, munchati or sanchalane in Sanskrit. It refers to attributes or characters like mobility, destroyable, destructible, deteriorating and so on. Akshara is the antonym of Kshara. Since Mahalakshmi has no corporal body or natural form, she is Akshara. Brahma and others have corporal body and hence they are Ksharas. Lord Hari too has AprAkruta body or unnatural form; he is NirvikAra; he has no particular shape or form. He is different from Ksharas and creator and Lord of Mahalakshmi and therefore he is Purushottama. There is a statement in Gita: “YEtadbudDhyA budDhimAn syAt krutakrutyAshcha BhArata”, which means anyone realizing this primary and most confusing truth attains salvation.

The word “PuruShasUktasumEya” denotes an extraordinary meaning. Although all Scriptures, Vedas and Shruti, Smrutis primarily describe Lord Hari, Purusha Sukta is an exclusive invocation of Lord Hari. Skanda Purana says: “

YaThA hi pauruShE sUktE ViShNurEvABhiDheeyatE|

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

Dharmaganga River/ಧರ್ಮಗಂಗಾ ನದಿ

ಹೇ ಧರ್ಮಗಂಗೇ ಪಾಪೌಘಭಂಗೇ ತುಂಗತರಂಗಿಣಿ|

ಚೇತೋ ಮದೀಯಂ ಸದ್ಧರ್ಮಕರ್ಮಣ್ಯೇವ ಸ್ಠಿರಂ ಕುರು||72||

Hey DharmagangE pApauGhaBhangE tungatarangiNi|

ChEtO madeeyam sadDharmakarmaNyEva sThiram kuru||72||

SUMMARY: Oh holy Dharmaganga with high tides, you have derived this name due to the presence of the sacred Ganga; in justification of your sacred name, please make my mind always indulge in spiritual pursuit that protects the culture and tradition.

Sri Vadirajaru is appealing to the goddess of Dharmaganga River to empower him to protect the ancient culture and tradition.

Dharma River is a tributary of Varada River that flows for about 88 km and joins Varada River near Hangal.

Shalmali River/ಶಾಲ್ಮಲೀ ನದಿ

ನದೀಮುದೇ(s)ಸ್ತ್ವಿಯಮ್ ಪ್ರತ್ಯಜ್ಞ್‌ನದೀನಹೃದಯಂಗಮಾ|

ಗಂಗೋತ್ತುಂಗಾ ದೃಶ್ಯತೇ(s)ದ್ಧಾರಮ್ಯಾಷ್ಟಮ್ಯಾಂ ಯದಂಭಸಿ||73||

NadeemudE(s)stviyam pratyangnadeenahrudayangamA|

GangOttungA drushyatE(s)dDhAramyAShTamyAm yadamBhasi||73||

SUMMARY: Oh Shalmalee River Goddess, you are the beloved of the King of Oceans; you are a sacred river in whose waters, for sheer joy and happiness, noblest Ganga appears on every Gangashtami day.

The Shalmalee Sangam (union) is near Sri Gokarna Kshetra. Even though the Shalmalee waters is always salty, it is mentioned in Puranas that on every Bhadrapada maas Shukla Paksha Ashtami day, Ganga arrives and mixes with this river and on that day, it is said that potable water emerges from the mid-sea. Sri Vadirajaru has drawn this Puranic information into this stanza.

ಭರ್ತುರಸ್ತೇ ಸ್ವಲಾವಣ್ಯವಿಸ್ತೃತೇರವಿವೇಕಿನೀಮ್|

ಸ್ವಾಸೇವಿತಾಂ ಸಖೀಮೇತಾಂ ಸರ್ವಸೇವ್ಯಾಂ ಕರೋತಿ ಸಾ||74||

BhartusastE swalAvaNyavistrutEravivEkineem|

SwAsEvitAm saKheemEtAm sarvasEvyAm KarOti sA||74||

SUMMARY: This Shalmalee River, by attracting the King of Oceans with her charming acts, mixed with him (sea waters) and therefore became undrinkable and unusable. River Shalmalee removed the difference between river water and sea water. However, Holy Ganga mixed with Shalmalee on Ashtami day and made Shalmalee waters potable.

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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)      

Srirama’s stay on the banks of Pampasarovar/ಪಂಪಾಸರೋವರದ ತೀರದಲ್ಲಿ ವಾಸ

“Saha RAmaha PampAteeram gachChan iha krutavasatihi” (ಸಃ ರಾಮಃ ಪಂಪಾತೀರಂ ಗಚ್ಛನ್ ಇಹ ಕೃತವಸತಿಃ): As requested by Kabandha, Srirama travelled in the direction of east. As suggested by him, Srirama reached the western side of Pampasarovar with the intention of establishing friendship with Sugreeva. Srirama also decided to live on the banks of Pampasarovar for some period. Therefore, Srirama halted the drama of searching for Seetha for some time. He took to grace and bless a female devotee, Hanumantha, Sugreeva, Jambavantha and others. By doing this, he showed to the world that the search for Seetha was, in reality, meant to bless the devotees. The search for Seetha was only to make the demons believe that he was only a human being.

Sri Raghavendra Swamy has employed the word “BhaktituShTaha” in this stanza to convey the primary reason for Srirama to live on the banks of Pampasarovar. It was at this place where the Ashram of Matanga Rishi existed. In close proximity to that Ashram was the place where his devotee Shabari was also living. In Mount Rushyamooka lived his another ardent devotee Hanumantha and his servants Jambavantha, Sugreeva and others. Vali and others, who were his devotees but were suffering for ignoring Sri Hanuman, were also living in that region. The region around Pampa Sarovar was as sacred as Vaikuntha since Hanumantha was living there. Srirama had to bless them and that is why he decided to live in that region and to temporarily stop the drama of searching for Seetha.

Salvation for Shabari/ಶಬರಿಗಿತ್ತ ಮೋಕ್ಷದಾನ

Shabaryai muktim datwA — RAmaha PampAteerE MatangasyAshramE IndrasameepE krutAti darpahEtOho shachyA shaptAyai Apsarastriyai agnipravEshEna swwapadamichChantyai, taThA krutwA|

ಶಬರ್ಯೈ ಮುಕ್ತಿಂ ದತ್ವಾ — ರಾಮಃ ಪಂಪಾತೀರೇ ಮತಂಗಸ್ಯಾಶ್ರಮೇ ಇಂದ್ರಸಮೀಪೇ ಕೃತಾಂತಿ ದರ್ಪಹೇತೋಃ ಶಚ್ಯಾ ಶಪ್ತಾಯೈ ಅಪ್ಸರಸ್ತ್ರಿಯೈ ಅಗ್ನಿಪ್ರವೇಶೇನ ಸ್ವಪದಮಿಚ್ಛಂತ್ಯೈ, ತಥಾ ಕೃತ್ವಾ|

Srirama arrived at the banks of Pampasarovar and lived there for some period. He visited the Ashram of Shabari, which was there in that region. Shabari came running towards Rama and Lakshmana immediately on seeing the duo. She fell on the feet of Srirama, saluted Lakshmana with devotion, made them sit on a seat, washed their feet and sprinkled that water on her head. She offered fruits, roots and flowers to the two brothers.

Srirama asked Shabari: “Are you able to continue penance without any disturbance? Have you succeeded in reducing the desire for food and won over the anger? Are you following the traditions perfectly? Is your mind cool, calm and happy?”

Shabari replied: “Lord Padmanabha, due to your grace and kindness, I am in continuous touch with the Rishis and Munis, who are incessantly remembering you. Because of your grace, I am able to practice and retain all the qualities mentioned by you, now. Sage Matanga is kind enough to make me aware of your qualities. I am fortunate to be seeing you in person. I am excited and thrilled by seeing you. I request you to stay with me for some time. I want to sacrifice my body in the holy fire that I want to set and perform in front of you.”

After Srirama nodded in approval, Shabari set fire, revolved around Srirama and Lakshmana, prostrated before the duo, offered prayers to Rama and Lakshmana and entered the flames. Immediately after her body caught fire, a divine form emanated from the flames. Shabari regained her original Apsara form and got into the celestial chariot that was waiting in the sky, saluted Rama and Lakshmana with folded hands and departed to the heavens.

Background of Shabari/ಶಬರಿಯ ಪೂರ್ವ ವೃತ್ತಾಂತ

Shabari was devoted to Lord Vishnu from time immemorial. Due to the grace of Lord Vishnu, she had secured a very respectable position among Apsara women. Lord Indra was attracted by her charm and beauty and began loving her intimately. Because of her extraordinary beauty, Shabari too exhibited pride in front of Indra. Shachidevi, the consort of Indra, observed her attitude and cursed her: “Be born in hunters’ caste”.

This incident proves that irrespective of the background, every person, whether celestial or ordinary human, should reap what is sown. Another important aspect of the story of salvation of Shabari is that Srirama bestowed upon Shabari the salvation even though she was born in hunter community, which was not ‘eligible’ to study Vedas. Study of Vedas is not mandatory for salvation. All that salvation needs is pure devotion, which was displayed by Shabari.

There is a popular belief that Srirama consumed fruits that Shabari had bitten once. The intention behind biting the fruit was to check whether it was ripe and delicious. Some scholars rule out such a scenario while some maintain that the Lord does not differentiate between bitten or non-bitten fruits offered to him. He will only ‘care’ for ‘purity of heart’.

However, the fact that Shabari had accumulated ripe, delicious and pleasant fruits after tasting them once to ascertain their quality, and offered them to Rama and Lakshmana, finds mention in Sri Valmeeki Ramayana, Sri Sangraharamayana as well as Sri Mahabharata Tatparya Nirnaya of Sri Madhwacharyaru. Compositions of Sri Purandara Dasa and other Dasas also mention this. Therefore, several commentators dismiss this instance as non-controversial.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 13 AND 17(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 13 AND 17(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Another description of Badari Tree/ಬದರೀ ವೃಕ್ಷದ ಮತ್ತೊಂದು ವಿವರಣೆ

ಅಮೃತಾತ್ಮಮಹಾಫಲಪ್ರದಂ ದುರವಾಪಂ ಹರಿಭಕ್ತಿವರ್ಜಿತೈಃ|

ಶ್ರಿತಸಾಧುಪುರಾಣಭಾರತಂ ನಿಗಮಂ ಮೂರ್ತಮಿವೋರುಶಾಖಿನಮ್||13||

AmrutAtmamahAPhalapradam duravApam hariBhaktivarjitaihi|

ShritasADhupurANaBhAratam nigamam mUrtamivOrushAKhinam||13||

SUMMARY: Sri Madhwacharyaru saw that high Badari Tree, which yields the distinguished and special fruit that matches Elixir or Amrit (salvation-Moksha), which always stays far fetched to the devotees of Lord Hari, which finds shelter in Puranas and Mahabharata, which is adorned with several branches and appears as a personification of all Vedas.

The Sanskrit word “Amritam” means Elixir, the consumption of which grants eternity and Moksha or salvation from the cycles of birth and death. “ShAKhA” means branches of a tree as well as branches of Veda such as Aitareya, Shakala and others.    

Munis in Vyasashrama/ಶ್ರೀ ವ್ಯಾಸಾಶ್ರಮದಲ್ಲಿದ್ದ ಮುನಿವೃಂದ

ಅಥ ತಸ್ಯ ಸ ವೇದಿಕಾಂತರೇ ಸುವಿಶಾಲೇ ವಿಮಲೇ ಮನೋಹರೇ|

ಅವಲೋಕಿತವಾನನಂತಧೀರ್ದಿವಿ ದೇವಾನಿವ ತಾಪಸೋತ್ತಮಾನ್||14||

ATha tasya sa vEdikAntarE suvishAlE vimalE manOharE|

AvalOkitavAnantaDheerdivi dEvAniva tApasOttamAn||14||

SUMMARY: Later, Sri Madhwaru, who was always thinking about the eternal and infinite Lord Sri Hari, saw great band of Tapaswis or sages doing penance, who were like the deities in the sky; the divine sages were on the attractive, very broad and pure Dias underneath the Badari tree.

The Dias under the tree has been compared to the sky in this stanza to symbolically state that it was not accessible to ordinary persons or deities.     

Description of the Munis/ಮುನಿಗಳ ವರ್ಣನೆ

ಅಪಿ ಸಪ್ತತಯಾ ವಿರಾಜಿತಾನ್ ಗತಸಂಖ್ಯಾನ್ ಗುಣಿನೋ ಗುಣೋಜ್ಝಿತಾನ್|

ಅಪಿ ಮನ್ಯುಮದಾದಿವರ್ಜಿತಾನ್ ಗತಭೋಗಾನ್ ಪವನಾಶನಾನ್ ಸದಾ||15||

Api saptatayA virAjitAn gatasanKhyAn guNinO guNOjJhitAn|

Api manyumadAdivarjitAn gataBhOgAn pavanAshanAn sadA||15||

SUMMARY: The Munis there were adorned with matted hair; they were in large number; they were free from vices; they had achieved control over six types of enemies like anger, desire etc., they had shed comforts and luxury and were living by inhaling pure air.

“SaptatayA” means Munis with matted hair. “PavanAshanaha” means those living on Air. The Munis were observing pure fast, eternally.   

Description of Sri Vedavyasaru/ಶ್ರೀ ವೇದವ್ಯಾಸರ ವರ್ಣನೆ

ಮುನಿಮಂಡಲಮಧ್ಯವರ್ತಿನಂ ತ್ರಿಜಗನ್ಮಂಡಲಮಂಡನಾಯಿತಮ್|

ಇಹ ಸತ್ಯವತೀಸುತಂ ಹರಿಂ ಪರಿಪೂರ್ಣಪ್ರಮತಿಃ ಸಮೈಕ್ಷತ||16||

MunimanDalamaDhyavartinam trijaganmanDalamanDanAyitam|

Iha satyavateesutam Harim paripUrNapramatihi samaikShata||16||

SUMMARY: Sri Madhwacharyaru, an epitome of comprehensive knowledge, saw in the midst of those Munis, Sri Hari, the jewel of Universe, including the three worlds, who was the son of Satyavati, sitting in the form of Sri Vedavyasaru.  

Wonderful reasoning ways of Sri Madhwacharyaru/ಆಚಾರ್ಯ ಮಧ್ವರ ಅಪೂರ್ವ ಚಿಂತನಕ್ರಮ

ನಿಜಹೃತ್ಕಮಲೇ(s)ತಿನಿಮಲೇ ಸತತಂ ಸಾಧು ನಿಶಾಮಯನ್ನಪಿ|

ಅವಲೋಕ್ಯ ಪುನಃ ಪುನರ್ನವಂ ತದಸೌ ವಿಸ್ಮಿತ ಇತ್ಯಚಿಂತಯತ್||17||

NijahrutkamalE(s)tinirmalE satatam sADhu nishAmayannapi|

AvalOkya punaha punarnavam tadasau vismita ityachintayat||17||

SUMMARY: Although endowed with the power of seeing him in his purest heart always, Sri Madhwacharyaru looked at Sri Vedavyasaru again and again and started wondering about the charm of the Lord; Sri Madhwacharyaru started thinking about the Lord in a different and strange way.

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(Sri Jagannatha Dasa virachita) SRI HARIKATHAMRUTASARA / ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA /

ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

Kindness of Sri Hari is explicit in his incarnations too/

ಶ್ರೀ ಹರಿ ತನ್ನ ಅವತಾರಗಳಲ್ಲೂ ಕಾರುಣ್ಯ ತೋರುವನು

44. ಶ್ರೀಮನೋಹರ ಶಮಲವರ್ಜಿತ

        ಕಾಮಿತಪ್ರದ ಕೈರವದಳ-

        ಶ್ಯಾಮ ಶಬಲ ಶರಣ್ಯ ಶಾಶ್ವತ ಶರ್ಕರಾಕ್ಷಸಖ|

        ಸಾಮಸನ್ನುತ ಸಕಲಗುಣಗಣ-

        ಧಾಮ ಶ್ರೀಜಗನ್ನಾಥವಿಟ್ಠಲ

        ಈ ಮಹಿಯೊಳವತರಿಸಿ ಸಲಹಿದ ಸಕಲ ಸುಜನರನ||31||

       SrimanOhara shamalavarjita

       kAmitaprada kairavadaLa-

       shyAma shabala sharaNya shAshwata        sharkarAkShasaKha|

       sAmasannuta sakalaguNagaNa-

       DhAma SreejagannAThavitThal   

       Ee mahiyoLavatarisi salahida sakala sujanarana||31||

SUMMARY: Sri Hari is Lakshmimanohara, which means Sri Hari makes the mind of Goddess Lakshmi blossom with happiness; he is far away from all vices or drawbacks or demerits; he fulfills all desires; like the petals of red lily, his appearance, charm and beauty gives pleasure; he is Shabala since he is multi-coloured; he is ultimate shelter for his devotees; he is always steadfast, firm and constant; he is the well-wisher of SharkarAkSha, who were highly knowledgeable; he is the preserver, protector of the spiritually awakened people; Lord Sri Jagannatha VitThala he arrives on earth by assuming several forms or incarnations.

Through incarnations, Lord Hari displays his glories and his incarnations are just symbols of the kindness of Sri Hari. ShyAma is indicative of special form of Lord Hari that presides in the heart of devotees. Shabala means Lord Hari has so many incarnations.

This concludes KARUNASANDHI. From next episode, VyApti Sandhi begins. Please read, comment and share. SDN   Please visit https://www.facebook.com/dwarakanath.shimoga

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”  

VARADA RIVER/ವರದಾ ನದಿ

ಸ್ಮರದಾಶ್ರಿತದುಷ್ಕರ್ಮಗುರುದಾಹವಿದಾರಿಣೀಮ್|

ವರದಾಂ ಹರಿದಾಸೇಷ್ಟವರದಾನರತಾಂ ಭಜೇ||70||

SmaradAshritaduShkarmagurudAhavidAriNeem|

VaradAm HaridAsEShTavaradAnaratAm BhajE||70||

SUMMARY: I salute “VaradA River”, which name indicates that she grants blessings and therefore the name is justifiable, who relieves from sins and their negative energy, people who keep remembering her and fulfills the desires of those who take a dip in the Varada waters.

The Varada originates near Ikkeri, flows cor about 185.6 km and joins the union of Tungabhadra at Galaganatha in Haveri taluk. According to sources, a sage named Shrunga had committed the capital sin of Brahmahatya. He did penance to get himself relieved from that sin. Lord Narayana was impressed with his devotion and penance and poured Ganga waters on the head of the sage. This water poured on the head of Shrunga Rishi came to be known as Varada River. The description of Varada River by Sri Vadirajaru in this prayer indicates that a dip in Varada River clears all sins and the desires get fulfilled. Varam (BhaktasantApam) dyati KhanDayati (ವರಂ {ಭಕ್ತಸಂತಾಪಂ} ದ್ಯತಿ ಖಂಡಯತಿ) or she destroys the distress or sorrow of her devotees; Varam dadAti (ವರಂ ದದಾತಿ) or grants blessings to devotees. Sri Vadirajaru has described the holy river by invoking these base words of Varada, the name of the river.

MadhukEshwara of Banavasi/ಬನವಾಸಿಯ ಮಧುಕೇಶ್ವರ

ಹರಸಾಯಕನಿರ್ದಗ್ಧಪುರ ಗಾಯಕಧೂರ್ಧರ|

ಸುರನಾಯಕ ದೈತ್ಯೇಂದ್ರವರದಾಯಕ ಪಾಹಿ ಮಾಮ್||71||

HarasAyakanirdagDhapura gAyakaDhUrDhara|

SuranAyaka daityEndravaradAyaka pAhi mAm||71||  

SUMMARY: Oh Lord Shambhu, who is possessing the corpse (lifeless head) of Tripurasuras, who were burnt with your arrows, you bear the burden of devotees who praise you; you are the Lord of Indra and other deities and you bestowed blessings upon great demon called Madhu and others. I salute you now. Please take care of me.

A tiny hamlet called Banavasi is located at a distance of about 16 miles from Banavasi in the south-east direction. Earlier, Banavasi was the capital of Kadamba kingdom. This place was called as Jayanti Kshetra in Puranas. Located on the banks of Varada River, the place is also popular for an ancient temple dedicated to Lord Eshwara. The presiding deity in this place is known as Madhukeshwara. According to Holy Scriptures, a demon named Madhu did penance in this place, impressed Lord Rudra and secured boons from him. The name of presiding deity, Madhukeshwara, is therefore a derivative of demon Madhu and Lord Eshwara, who blessed that demon. There is another temple dedicated to Lord Eshwara at about 6 miles from Madhukeshwara temple. The presiding deity there is known as Kaitabheshwara.

Lord Eshwara had burnt demon Tripurasura into ashes with a single arrow.

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