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

(Sri Jagannatha Dasa virachita)

SRI HARIKATHAMRUTASARA /

ಶ್ರೀ ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ ಹರಿಕಥಾಮೃತಸಾರ

Expanse of Sri Hari in sandalwood paste, sound and other things/

ಗಂಧರಸಾದಿತನ್ಮಾತ್ರಾಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ವ್ಯಾಪ್ತಿ

47. ಗಂಧ ರಸ ರೂಪ ಸ್ಪರುಶ ಶ-

       ಬ್ದೊಂದು ತಾನಲ್ಲದರದರ ಪೆಸ-

       ರಿಂದ ಕರೆಸುತ ಜೀವರಿಗೆ ತರ್ಪಕನು ತಾನಾಗಿ|

       ಪೊಂದಿಕೊಂಡಿಹ ಪರಮಕರುಣಾ-

       ಸಿಂಧು ಶಾಶ್ವತ ಮನವೆ ಮೊದಲಾ-

       ದಿಂದ್ರಿಯಗಳೊಳಗಿದ್ದು ಭೋಗಿಸುತಿಹನು ವಿಷಯಗಳ||3||

      GanDha rasa rUpa sparusha sha-

      Bdondu tAnalladaradara pesa-

      Rinda karesuta jeevarige tarpakanu tAnAgi|

      PondikonDiha paramakaruNA-

      sinDhu shAshwata manave modalA-

      dindriyagaLoLagiddu BhOgisutihanu viShayagaLa||3||         

SUMMARY: Sri Hari is present in sandalwood, juice, form, touch, sound and other such aspects. But, they are not He. He manifests in them in their names. He is an epitome of kindness for he manifests in all these things and gives satisfaction to all beings. He is eternal. By existing in mind and other sensory organs, Lord Hari is continuously enjoying everything.

Apart from Panchabhootas or five elements, Sri Hari is present in their elementary, secondary and other aspects and attributes; he is present in the sensory organs that experience the qualities and characteristics of everything; he is synonymous of their names too. As the sandal and other things provide certain distinct satisfaction to the beings, Lord Hari stays in all the beings and their sensory organs to enable them to ‘sense’ the distinct qualities of different things, including the five elements.

Manifestation of Hari in everything is from times immemorial; it is going to be forever; it is impregnable, While the presence of Hari in sandal and other smelling things is of common standard or level, his presence is more distinct and exemplary in fragrances. Explanation to this effect is given in the Gita: “PuNyO ganDhaha pruThivyAm cha” (ಪುಣ್ಯೋ ಗಂಧಃ ಪೃಥಿವ್ಯಾಂ).

Presence of Sri Hari in sensory organs/ಇಂದ್ರಿಯಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ವ್ಯಾಪ್ತಿ

48. ಶ್ರವಣ ನಯನ ಘ್ರಾಣ ತ್ವಗ್ರಸ-

      ನಿವುಗಳೊಳು ವಾಕ್ಪಾಣಿಪಾದಾ-

       ದ್ಯವಯವಗಳೊಳು ತದ್ಗುಣಗಳೊಳು ತತ್ಪತಿಗಳೊಳಗೆ|

        ಪ್ರವಿತತನು ತಾನಾಗಿ ಕೃತಿಪತಿ

       ವಿವಿಧಕರ್ಮವ ಮಾಡಿ ಮಾಡಿಸಿ

       ಭವಕೆ ಕಾರಣನಾಗಿ ತಿರುಗಿಸುತಿಹನು ತಿಳಿಸದಲೆ||4||

     SUMMARY: In his form of Pradyumna, Lord Hari, the Lord of all actions, is present in ears, eyes, nose and skin, which are five sensory organs; speech, hold, legs and other active organs, their qualities and the deities in-charge of these organs. He empowers the organs to perform their duties; he is the case and consequence of family life; yet, he keeps meditating and remains invisible.

It is stated in Sutrabhashya (1/2/7):

“SarvEndriyamayO ViShNuhu sarvaprANiShu cha sThitaha|

SarvanAmABhiDhEyashcha sarvavEdOditashcha saha||Iti SkAndE||

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

31. SRI MANJUGUNI VENKATESHA/ಶ್ರೀ ಮಂಜುಗುಣಿ ವೆಂಕಟೇಶ

ಮನೋಹರಗಿರಿದ್ರೋಣೀವಾಸಂ ಶ್ರೀಶಂ ಸತಾಂ ವಶಮ್|

ಧನುರ್ಬಾಣಧರಂ ಭಾಗ್ಯಕರಂ ಪಾಪಹರಂ ಭಜೇ||77||

ManOharagiridrONeevAsam sreesham satAm vasham|

DhanurbANaDharam BhAgyakaram pApaharam BhajE||77||

ಖಲಮೃಗಯಾರ್ಥಂ ಪಾದುಕಾಶೋಭಿಪಾದಹ

ಕರಧೃತಶರಚಕ್ರೋದ್ದಾಮಶಂಖಾಗ್ರ್ಯ ಚಾಪಃ|

ಸಕಲಭುವಿ ಚರಿತ್ವಾ ಮಂಜುಗುಣ್ಯಾಖ್ಯರಮ್ಯ-

ಸ್ಥಲಸದನಗತೋ(s)ಭೂದ್ವೇಂಕಟೇಶೋ ಮುಕುಂದಃ||78||

KhalamrugayArTham pAdukAshOBhipAdaha

karaDhrutasharachakrOddAmashanKhyAgrya chApaha|

SakalaBhuvi charitwA manjuguNyAKhya ramya-

sThalasadanagatO(s)BhUdvEnkaTEshO Mukundaha||78||

SUMMARY (77): I adore the consort of Goddess Lakshmi, Sri Venkatesha, who is manifest in a cave on a mountain in the most beautiful hamlet called Manjuguni, adorned with bow and arrow, who bestows wealth, clears sins and is a servant of his devotees.

SUMMARY (78): Lord Mukunda or Narayana, appearing in the form of Sri Venkatesha with legs that are decorated with Padukas or footwear, with his hands beholding arrows, divine disc, a huge conch and a very special bow, who travelled across the globe to hunt and eradicate cruel animals, finally started living in a temple in the most beautiful village called Manjuguni.

The name of Manjuguni is mentioned in Sahyadri Canto in Sri Venkatesha Mahatme. The extraordinary power of this holy place and the shrine there has been vividly described in this work.

Lord Srinivasa, who appeared in Sheshachala, launched a hunting on a day, travelled across many countries and finally arrived in Karnataka. He continued his hunting in many places of enthralling scenic beauty. Pretending to have been exhausted, Lord Srinivasa rested on a rock in a place called Kankahrada, which is located on the western banks of Somaaghana River. A long period of time elapsed. Once, a muni named Tirumala, who was born as Madhava in one of his previous births and later as Akasharaja, reached this place as he had taken up a pilgrimage. He was very much attracted by the river and started living on its banks by following his routine traditions and spiritual customs. One day, he heard an aerial message: “Lord Venkatesha is resting on the nearby pond here. Take him to a village called Manjuguni, which is about six miles away towards the north from here, consecrate him in VaishnavAgama method, build a temple and worship him.” Accordingly, Tirumala Muni took assistance of some Brahmins in that area, consecrated Lord Srinivasa and worshipped him.

Surprisingly, the same two stanzas in Teerthaprabhanda are appearing in the 15^th Chapter of Sri Venkatesha Mahatme as stanza no. 7 and 8. It is not clear whether Sri Vadirajaru has drawn the two stanzas from Sri Venkatesha Mahatme or the stanzas composed by Sri Vadirajaru were added to Sri Venkatesha Mahatme.

The “cruel animals” mentioned in this stanza refers to wicked people or demons.

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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)  

Boyhood days of Sri Hanumantha

Anjana Devi thought that the child was hungry and ran outside to bring some food for her gigantic son. At that moment, the Sun was just rising in the eastern horizon and the twilight was naturally reddish. The newborn baby boy pretentiously perceived the red Sun to be a fruit and flew like breeze to catch the fruit-like Sun and eat. When the newborn baby boy was nearing the Sun, solar eclipse occurred and Rahu was closing in on the Sun to swallow him. But Rahu noticed the baby boy rushing to swallow the Sun, who had been given to Rahu as food during eclipse and he immediately informed this to Lord Indra. The enraged Lord Indra followed Indra from behind on the Airavat, his celestial vehicle, and he wanted to punish the baby boy. When Indra was close to Sun, the red rays of Sun fell on Rahu, who was seen by the baby boy. Due to the red rays of Sun that fell on him, Rahu also appeared like a ripened fruit. As soon as the hungry baby boy saw red Rahu, he ran towards Rahu. This baby boy was not an ordinary child. He was omniscient. He was very much aware that the red figure in front of him was not a fruit but it was Rahu, who had become red due to the red rays of Sun. Moreover, the boy was not hungry. He was Lord Vayu, who is never troubled by worldly conditions like hunger, thirst, sleep and so on. When he is hungry, there is nothing in the entire universe that could satisfy him. Pretending to be ignorant and innocent, baby boy chased both Rahu and Sun. Lord Vayu has zero tolerance on wicked persons. Therefore, he wanted to punish wicked Rahu for trying to swallow the Sun, though it appeared as though Hanumantha was also chasing the Sun. Rahu was frightened by the way Hanumantha was chasing and escaped from that spot. Hanumantha chased Rahu everywhere like the Divine Disc hurled by Lord Hari. All the deities were watching this chase by Hanumantha. They wondered: “If this is any indication of this baby boy’s strength and power, it is hard to imagine his state when he attains adulthood.”

When it became impossible for Rahu to hoodwink the baby boy, he surrendered to Lord Indra, who was accompanying him. Indra then turned his Airavat (Elephant with five trunks) towards the boy. The Airavat was larger in size compared to the size of Rahu. The boy now turned his attention to Lord Indra, leaving aside Rahu. Indra for once failed to know that the boy was an incarnation of Lord Vayu. Besides, he also ignored, due to extreme ego and pride, the established rule of war that no weapon can be employed against a weapon-less rival. Lord Indra hit the boy on his cheeks with the Vajrayudh, which did not do any harm to the boy. However, he pretended to have become unconscious. This enraged Lord Vayu, the original form of the newborn baby boy. Lord Vayu was very angry over Indra for he had employed the most lethal Vajrayudha on a just-born boy. When Lord Vayu became angry and became motionless, all deities, including Brahma and Rudra, suffered suffocation. Lord Vayu showed to the universe that without him the universe would become stagnant or standstill. Besides, younger persons have no right to punish elders. Everything in the universe became standstill and were on the verge of dying. Brahma realized that the situation was going out of control because of the sin committed by Indra in wielding the Vajrayudha against Lord Vayu, the supreme power. Lord Brahma then appealed to Lord Vayu to pardon Devendra and save the universe from imminent destruction. Lord Vayu too was convinced and pardoned Devendra. Life returned to the universe.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 21 to 24(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 21 to 24(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Rarest soujourn of Sri Vedavyasaru/ಶ್ರೀ ವೇದವ್ಯಾಸರ ಅಪೂರ್ವ ಸಂಚಾರ

ನಿರವಗ್ರಹಮುರ್ವನುಗ್ರಹಂ ವಿದಧತ್ಪಾಂಡುಸುತಾದಿಸಜ್ಜನೇ|

ಅವನಾವವನಾಯ ಸಂವಿದಾಂ ಸುಚಿರಾಯೈಷ ಚಚಾರ ಚಾರುಗೀಃ||21||

Niravagrahamurvanugraham vidaDhtpAnDusutAdisajjanE|

AvanAvavanAya samvidAm suchirAyaiSha chachAra chArugeehi||21||

SUMMARY: Sri Vedavyasaru, Lord of sweetest speech, who bestowed the choicest and most special grace on the sons of Pandu and other virtuous, moved relentlessly on Earth for a long period to save and protect the spiritual knowledge.

The intrinsic message of this stanza, according to scholars, is that the Lord does everything for the welfare of all, especially the virtuous, and he has no self-interest or desire.

It must be remembered that when the atrocities of demons and wicked people exploded on Earth, the Goddess Earth or Bhoodevi, appeals to Lord Rudra and Lord Brahma to reduce the weight of such evil people on her body. Lord Rudra and Lord Brahma, accompanied by all the deities, appeal to Sri Narayana to rescue Mother Earth. Sri Narayana immediately says that he will soon be born on Earth in a couple of forms to protect the spirituality and destroy the demonic spirits. He incarnated as Lord Krishna and Lord Vedavyasa, while Lord Parashurama was already there, and lived throughout Dwaparayuga.     

Sri Vedavyasa in Badari/ಬದರಿಯಲ್ಲಿ ಶ್ರೀ ವೇದವ್ಯಾಸರು

ಅಧುನಾ ಕಲಿಕಾಲವೃತ್ತಯೇ ಸವಿತೇವ ಕ್ಷಣದಾನುವೃತ್ತಯೇ|

ಜನದೃಗ್ವಿಷಯತ್ವಜದ್ಭಗವಾನಾಶ್ರಮಮಾವಸನ್ನಿಮಮ್||22||

ADhunA kalikAlavruttayE savitEva kShaNadAnuvruttayE|

JanadrugviShayatwajadBhagavAnAshramamAvasannimam||22||

SUMMARY: Sri Vedavyasaru, who, like the Sun sinks to provide the night an opportunity to exist, lives in this Ashram of Badari, to provide the Kali Yuga with an opportunity to flourish, without being visible to ordinary humans.

Like Sri Parashurama, the incarnation of Sri Vedavyasa still exists on earth. But, with a view to provide Kali Yuga with an opportunity to have its rule, he is invisible. However, any place where the works of Sri Vedavyasa are respected and kept or read or heard, will certainly be free from the negative effects of Kali Yuga.     

Sri Vedavyasa in Yoga posture/ಯೋಗಮುದ್ರೆಯಲ್ಲಿ ಪೀಠಸ್ಥರಾಗಿದ್ದ ಶ್ರೀ ವೇದವ್ಯಾಸರು

ತದಿದಂ ವಪುರಸ್ಯ ದೃಶ್ಯತೇ ದಲಿತೇಂದೀವರಸುಂದರದ್ಯುತಿ|

ಪರಮಾಜಿನಯೋಗಪೀಠಗಂ ಮಮ ಚೇತೋನಯನಾಭಿನಂದನಮ್||23||

Tadidam vapurasya drushyatE dalitEndeevarasundaradyuti|

ParamAjinayOgapeeThagam mama chEtOnayanABhinandanam||23||

SUMMARY: (QUOTE): “Sitting in Yoga posture on the sacred deer-skin (Krishnajina), the physical form of Sri Vadavyasaru, which is sparkling with divine radiation that resembles the brightness of red lotus, is filling my heart, mind and eyes with bliss.” (UNQUOTE)

The word ParamAjinayOgapeeThagam means ‘seated in Yoga Posture on the sacred deer skin’. 

Sri Vedavyasa is an embodiment of knowledge and bliss/ಜ್ಞಾನಾನಂದಮಯ ಶರೀರವುಳ್ಳ ಶ್ರೀ ವೇದವ್ಯಾಸರು

ಅಗಣಯ್ಯಗುಣೈಃ ಸುಪೂರಿತಂ ಪರಿಪೂರ್ಣಾಗಣಿತಾತ್ಮಸದ್ಗುಣೈಃ|

ಇದಮಸ್ತಸಮಸ್ತದೂಷಣಂ ಸಚಿದಾನಂದಮಯಂ ಹಿ ಕೇವಲಮ್||24||

AgaNayyaguNaihi supUritam paripUrNAgaNitAtmasadguNaihi|

IdamastasamastadUShaNam sachidAnandamayam hi kEvalam||24||

SUMMARY: His (Sri Vedavyasa’s) body, which has organs that are infinite, individually and severally complete, providers of sublime bliss and are brimming with virtues, is free from drawbacks and is an embodiment of mirth, bliss and divine knowledge.

Each and every attribute or character of the Lord is infinite and complete.

PratyEkashO guNAnAm tu nihsseematwamudeeryatE|

TadAnantyam hi guNatastE chAnantA hi sanKhyayA||Bhagavata Tatparya NirNaya||

All these descriptions, explanations and definitions clearly indicate that Sri Vedavyasa is not an ordinary, normal “Rishi” but an incarnation of Lord Hari.

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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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