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

SRI VADIRAJA VIRACHITA “TEERTHA PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

30. Sri Soda Kshetra / ಶ್ರೀ ಸೋದಾ ಕ್ಷೇತ್ರ

ಗಂಗಾ ಮಾಧ್ವಯತೇಃ ಕೀರ್ತ್ಯೈ ಸ್ಥಾನಶ್ರೀಭೂಮನೋಹರಮ್|

ಕೃತ್ವಾ ತ್ರಿವಿಕ್ರಮಂ ಚಕ್ರೇ ಪಿತೃಮಾತ್ರಗ್ರಜೋತ್ಸವಮ್||75||

GangA MADhwayatEhe keertyai sThAnashreeBhUmanOharam|

KrutwA Trivikramam chakrE pitrumAtragrajOtsavam||75||

SUMMARY: Goddess Ganga or Bhageerathi, with a view to honor one of the disciples of Sri Madhwarayaru named as Sri Vadirajaru, to make him (Sri Vadirajaru) happy, organized to get a temple built for her father or the originator Lord Trivikrama as she was born out of the toe end of Lord Trivikrama, and to make her elder brother, Sri Madhwarayaru as he is the next-in-line Lord Brahma, who is born out of the naval of Lord Trivikrama, happy, arrived at this holy place (Soda).

Sri Vadirajaru is a direct descendant of Sri Vishnu Tirtharu, the younger brother of Sri Madhwacharyaru. Sri Vadirajaru enjoyed the prime periods of all nine planets (Navagrahas) as he was physically visible on earth for 120 years. Sri Vadirajaru adorned the Paryaya Peetha of Udupi for four times and the fifth term of Paryaya Peetha was completed at Sonda Mutt. Sri Vadirajaru acquainted with Bhutanatha or Bhutaraja and with his help, Sri Vadirajaru arranged to bring Sri Trivikrama, consecrate and build a shrine for the Lord at Soda. Sri Trivikrama temple at Soda is one of the rarest temples dedicated to Lord Trivikrama. Goddess Ganga too blessed Sri Vadirajaru by being present in a pond in Soda, which is known as Dhavala Ganga. The idol of Trivikrama is said to be in Badari on the banks of Ganga. By making her father Lord Trivikrama and elder brother Lord Brahma, she brought that idol of her father, along with his consorts Sridevi and Bhoodevi, to Soda and motivated Sri Vadirajaru to consecrate that sacred idol at Soda. She manifested herself in Dhavala Ganga.

ತ್ರಿವಿಕ್ರಮಂ ರಮ್ಯಗದಾರಿಶಂಖಸರೋಜಮಾಲಾಧರಮಿಂದುವರ್ಣಮ್|

ಮನೋಹರಾಂಗಂ ಯತಿವಾದಿರಾಜಪ್ರತಿಷ್ಠಿತಂ ನೌಮಿ ಸದಾ ಪ್ರಸನ್ನಮ್||76||

Trivikram ramyagadArishanKhasarOjamAlADharaminduvarNam|

ManOharAngam yativAdirAjapraShThitam naumi sadA prasannam||76||

SUMMARY: I salute Lord Sri Trivikrama, who is adorned with attractive mace, disc, conch, lotus and Aksharamala (garland of alphabets or a garland that never fades – A – Kshara), whose complexion is reminiscent of the complexion of Moon, who has highly attractive hands, feet and other organs and has been consecrated by Sri Vadiraja Muni.

Soda is in Sirsi taluk of North Karnataka district. Soda is about 12 km from Sirsi. There is a sprawling Sri Vadiraja Mutt at Soda in sublime tranquility. The Tapovana, where Sri Vadirajaru is believed to have done penance, is about 2 km away from the Mutt. There are several historical evidences that relate to the life of Sri Vadirajaru in and around Soda. A spectacular three-day-long car festival of Lord Trivikrama is held on every Phalguna Shukla Full Moon Day or Poornima. The third day coincides with the day on which Sri Vadirajaru disappeared from the world. The serenity and tranquility should be experienced by visiting this place to believe.

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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)   

KISHKINDHAKANDA (ಕಿಷ್ಕಿಂಧಾಕಾಂಡ)

Sri Hanumantha /ಶ್ರೀ ಹನುಮಂತ

Kesari was the king of monkeys and he was living on Mount Meru along with his wife Anjana. An elephant named “Shankhabala” was living in a portion of the same mountain. That elephant was killing everyone passing through that route. Once, sage Bharadwaja was passing through that route to have a holy bath. The elephant saw the sage and started chasing him, who, initially started running to escape. King Kesari, who was sitting at the top of Mount Meru, saw the elephant chasing the sage, jumped like a lion and sat on the head of the elephant, thrashed the elephant on its back with his fist and killed it instantly. Since that day, Rishis, Munis, Sages and others heaved a sigh of relief and started moving around with a free mind to have holy dip in several holy ponds that existed in that region. The Rishis told King Kesari: “Great King, you have created a free atmosphere to complete pilgrimage without any fear. You can ask for any boon.”

“Most revered sages, if you are impressed, please bless to beget a son. That son should have all virtues. He should only be next to Lord Hari in terms of knowledge, valour, courage and strength. None else, except Lord Hari, should match him in terms of attributes.”

Incarnation of Hanumantha

Anjana Devi, the wife of King Kesari, worshipped Lord Hari with utmost devotion. Anjana Devi was very charming and her eyes very attractive as they were reminiscent of the petals of Lotus. Once, she was roaming about in the forest, fully dressed in royal robes and wearing many glittering jewels. Then, she saw Lord Vayu, who came there with the intention of blessing her with a child. He saw Anjana Devi, who was shying away, and told her: “Oh Devi, physical contact with deities like us would not be considered a sin. As I keep moving about everywhere always, my contact with everyone is very common. If such contacts with women should be treated as sin or crime, then all women would be considered concubines or characterless. For us, the deities, lust and sensuousness are not vices. Therefore, we do not have any desire to have physical relationship with women like you. We have been ordered by Lord to grace you as you are a devotee of Lord Hari. You have worshipped Lord Hari with devotion and dedication. I have come here to fulfill your wish.” Stating these words, Lord Vayu embraced Anjana Devi and immediately she conceived. Lord Mukhyaprana blessed and disappeared.

Anjana Devi immediately delivered a child, who was an incarnation of Lord Vayu and therefore possessed all the virtues and attributes of Lord Vayu. 

As the boy was like an embodiment of radiant rays of light, the area he was moving was full of light. He was shining like diamond. He made the entire universe sparkle with joy and happiness. He had a giant body at birth.

The childhood rumblings of Hanuman will be narrated in the next episode.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 18, 19 AND 20 (59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 18, 19 AND 20 (59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Background of incarnation of Sri Vedavyasa/ಶ್ರೀ ವೇದವ್ಯಾಸಾವತಾರದ ಹಿನ್ನೆಲೆ

ಅಗಣಯ್ಯಗುಣಾರ್ಣವೋ(s)ಮಲಃ ಸ ಹಿ ನಾರಾಯಣ ಏಷ ಕೇವಲಮ್|

ವಿಧಿನಾ(s)ನುಸೃತಂ ಪರಾಶರಾತ್ ಸುಷುವೇ ಸತ್ಯವತೀ ಕಿಲಾತ್ರ ಯಮ್||18||

AgaNayyaguNArNavO(s)malaha sa hi NArAyaNa yESha kEvalam|

ViDhinA(s)nusrutam parAsharAt suShuvE Satyavatee kilAtra yam||18||

SUMMARY: Is this Sri Vedavyasa not unerring, unfailing  Sri Narayana, who assumed this form as the son of Parashara Muni from Satyavati Devi following a request to do so by Lord Brahma?

Many scholars and commentators treat Sri Vedavyasa as “kashchana Rishihi”, a common Rishi. Sri Madhwacharyaru is the first person to categorically mention that Sri Vedavyasa is one of the prime and prominent incarnations of Lord Vishnu.

In Mahabharata it is stated:

KrishNadvaipAyanam VyAsam vidDhi NArAyaNam praBhum|

KOhyanyaha PunDareekAkShAnmahABhAratakrudBhavEt||

ಕೃಷ್ಣದ್ವೈಪಾಯನಂ ವ್ಯಾಸಂ ವಿದ್ಧಿ ನಾರಾಯಣಂ ಪ್ರಭುಮ್|

ಕೋಹ್ಯನ್ಯಃ ಪುಂಡರೀಕಾಕ್ಷಾನ್ಮಹಾಭಾರತಕೃದ್ಭವೇತ್||

In Skanda Purana (Brahmasutra BhAshya) it is stated:

AvateerNO mahAyOgee SatyavatyAm ParAsharAt|

As directed by Lord Brahma, Sri Parashara and Satyavati become the most fortunate to beget Sri Narayana as their son in the form of Sri Vedavyasaru.

Emergence of Vedas from Sri Vedavyasa/ಶ್ರೀ ವೇದವ್ಯಾಸರಿಂದ ವೇದಗಳ ಆವಿಷ್ಕಾರ

ಧವಲೇ(s)ಸ್ಯ ಮನಃಪಯೋನಿಧೌ ಸದನುಕ್ರೋಶಕಿರೀಂದ್ರಲೋಲಿತೇ|

ಪ್ರಕಟೀಭವತಿ ಸ್ಮ ಸುಂದರೀ ದಯಿತಾ ದೈತ್ಯರಿಪೋಸ್ತ್ರಯೀಮಯೀ||19||

DhavalE(s)sya manahapayOniDhau sadanukrOshagireeMdralOlitE|

PrakaTeeBhavati sma sundaree dayitA daityaripOstrayeemayee||19||

SUMMARY: By churning the Kindness he has towards the virtuous (Sajjanas), which is like Mount Mandara, most charming Mahalakshmi emerged from the cosmic Milky Ocean, the beloved of Lord Hari, in the form of Shrutis or Vedas.

Vedas originated from Lord Hari like Sri Lakshmi emerged out of the churning of Mount Mandara in the cosmic Milky Ocean. This is a clear indication that Sri Mahalakshmi is the manifestation of Vedas.

“Dhavala” means pure as well as white. If the meaning of this word is taken as white, then it refers to cosmic Ocean of Milk in the context of this stanza.  

Creation of Bharata, PurANa and BrahmasUtra/ಭಾರತ, ಪುರಾಣ ಮತ್ತು ಬ್ರಹ್ಮಸೂತ್ರಗಳ ರಚನೆ

ಇತ ಏವ ಪುರಾಣಗೌರಗೌ ಸಮಹಾಭಾರತಪಾರಿಜಾತಕೇ|

ಸತಿ ಜಾತವತಿ ವ್ಯಜಾಯತ ಪ್ರವರಂ ಸೂತ್ರಗಣಾಮೃತಂ ಸ್ವಯಮ್||20||

Yita yEva purANagauragau samahABhAratapArijAtakE|

Sati jAtavati vyajAyata pravaram sUtragaNAmrutam swayam||20|

SUMMARY: It was from him (Sri Vedavyasaru) that the Coral Tree (Jatropha multifida) or the Parijata Tree named Mahabharata originated, along with the Moon-like Puranas and later, more exception than all, the Elixir (Amrita) namely Brahmasutras.

Moon, Parijata and other things emerged out of the great churning of Ksheerasagar or cosmic Ocean of Milk; similarly, Puranas, Mahabharata and Brahmasutras orginated from Sri Vedavyasaru.

Puranas are like the Moon that illuminate the meaning of Vedas; Like Parijata, Mahabharata fulfills desires and Brahmasutras bestow eternity or relief from cycles of birth and death like Amrit or Elixir does.  

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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

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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