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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

34. Kollhapura Sri Lakshmi Devi/ಕೊಲ್ಲ್ಹಾಪುರದ ಶ್ರೀ ಲಕ್ಷ್ಮೀ ದೇವಿ

ಅಮಾನವನಜಸ್ಥಾನಸರಸೀಕುಲಸಂಕುಲೇ|

ರಮಾ ಕೊಲ್ಲ್ಹಾಪುರಕ್ಷೇತ್ರೇ ವಸತೀತಿ ಕಿಮದ್ಭುತಮ್||84||

AmAnavanajasThAnasaraseekulasankulE|

RamA KollhApurakShEtrE vasateeti kimadBhutam||84||

SUMMARY: What a wonder it is that Sri Lakshmi Devi is residing in the holy place Kollhapur, which is brimming with numerous ponds that are always filled with innumerable lotus flowers?

Kollhapur is a very holy place as its name is mentioned in Puranas. It was earlier popular as Karaveera Kshetra. Kollhapur is about 28 miles from Meeraj Railway Statioon. Description of Kollhapur is available in the Sahyadri Cantoof Skanda Purana. Goddess Lakshmi Devi resides in this holy place.

There is a Treasure house near the ancient palace in Kollhapur. The temple of Sri Lakshmi Devi is behind that palace.

According to Venkatesha Mahatma in Bhavishyottara Purana, once sage Bhrugu kicks Sri Narayana on the chest. Unable to bear the instance, Goddess Lakshmi came to Kollhapur.

In Kollhapur, there is a sacred pond called Panchaganga Teertha. The water surface in this pond is fully covered by Lotus flowers. According to Puranas, Goddess Lakshmi sits in a lotus flower and Lotus is considered to be the residence of Goddess Lakshmi Devi. In the dictionary the meaning of Lakshmi is given as “Lakshmeehi PadmAlaya”.

ಧ್ಯಾತ್ವಾ(ss)ಧ್ಯಾತಾಂತಪ್ರಿಯಜನವಿಭವಾಯಾನ್ವಹಂ ಯಾ ಹೃದಂತಃ

ಖ್ಯಾತಾಖ್ಯಾತಾದೃಶಾಭ್ಯುನ್ನತಿ ವಿತರಣಶಕ್ತ್ಯಾಲಯಾ ಯಾ ಪಯೋ(s)ಬ್ಧೇಃ|

ಜಾತಾ(s)ಜಾತಾದಿದೇವವ್ರಜಮನುಜತತೇಃ ಶ್ರೇಯಸೇ ಭೂಯಸೇ ಸಾ

ಮಾತಾ ಮಾ ತಾಪಸಾರಾಧಿತ ಪದಕಕಲಾಧೋಕ್ಷಜಪ್ರೇಯಸೀ ಸ್ಯಾತ್||85||

DhyAtwA(ss)DhyAtAntapriyajanaviBhavAyAnvaham yA hrudantaha

KhyAtAKhyAtAdrushABhyunnati vitaranashaktyAlayA yA payO(s)bDhEhe|

JAtA(s)jAtAdidEvavrajamanujatatEhe shrEyasE BhUyasE sA

MAtA mA tApasArADhita padakakalADhOkShajaprEyasee syAt||85||

SUMMARY: Goddess Lakshmi, who is being meditated by devotees yearning for wealth and praying within their hearts, who is known as the Goddess of Welfare, who, befitting her name as the Goddess of Wealth, is capable of providing wealth, who emanated from the cosmic Milky Ocean and is the Mother of four-faced Brahma, other deities and the entire humanity, who possesses the lotus feet that are worshipped by the most knowledgeable Brahma and Rishis, who is the beloved of Sri Narayana, may remain the Goddess meant for worldly pleasure and prosperity as well as the pleasure in the world hereafter. 

Goddess Lakshmi Devi is the Goddess of Wealth; she is the consort of Lord Narayana; she came out of the Cosmic Milky Ocean during the churning that the deities and demons carried out in search of elixir. People desirous of economic prosperity and liberation from poverty throng the temple of Sri Lakshmi at Kollhapur.

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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)  

Following Hanumantha is as good as following Sri Hari/ಹನುಮನ ಮತವೇ ಹರಿಯ ಮತವು

ಹನುಮತಃ ಉದಿತಂ ಪ್ರಕುರ್ವನ್ – Hanumataha uditam prakurvan: To impress upon Sri Narayana and secure his grace, one should attract or acquire the grace of his most beloved deity, who is Lord Hanumantha.

The Shruti states:

“ಕಸ್ಮಿನ್ನ್ವಹಮುತ್ಕ್ರಾಂತೋ ಭವಿಷ್ಯಾಮಿ| ಕಸ್ಮಿನ್ನ್ವಹಂ ಸ್ಥಿತೇ ಸ್ಥಾಸ್ಯಾಮೀತಿ, ಸ ಪ್ರಾಣಮಸೃಜತ|”

“KasmannvahamutkrAntO BhaviShyAMi|Kasminnvaham sThitE sThAsyAmeeti, sa prANamasrujata| 

Lord Hari took a pledge: “I will create such a person, who will be so dear to me that once he goes out of the body of a being, I will also leave that body and I will remain in a body till so long as he (new creation) remains in that body.” Needless to mention, that most beloved deity of Lord Hari is Lord Hanumantha. Lord Hari thus created Lord Vayu or Mukhyaprana. What this Shruti establishes is that Lord Hari stays in the body of all beings, till Lord Vayu stays in that body and Lord Hari exits from the body the moment Lord Vayu exits. So long as Lord Vayu stays in a body and keeps it active, Lord Hari too stays in that body. This further affirms that Sri Vayu Devaru is very intimate to Lord Hari and the devotion that Lord Vayu possesses for Lord Hari is beyond comparison or description. The case of all other deities is different. Lord Hari stays in the body of a blind, dumb, physically challenged, lunatic, deaf and so on.

It has been stated earlier that Vali is an incarnation of Lord Indra and Sugreeva, an incarnation of Lord Sun. In terms of intimacy and devotion, Vali or Indra is closer to Lord Hari, compared to the intimacy and devotion of Sun towards Sri Hari. Keeping this reality in mind, Sri Rama should have been closer to Vali than he turns out to be with Sugreeva. The catch in this context is that Sugreeva had greater love and devotion towards Hanumantha whereas Vali displayed his devotion at the time of death.

ಹನುಮತಃ ಉದಿತಂ ಪ್ರಕುರ್ವನ್ – Hanumathaha uditam prakurvan – Sri Rama agreed to help Sugreeva in eradicating Vali after Hanumatha recommended the case of Sugreeva. It was at the behest of Hanumantha that Lord Rama agreed to relieve Sugreeva from the threat of Vali.

Immediately on seeing Rama and Lakshmana in Rushyamooka, Sugreeva became suspicious and his monkey band started running away in fear. Hanumantha consoled them all and on their behalf  spoke to Rama in the guise of a saint.

What transpired subsequently will be given in the next episode.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 36 TO 39(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 36 TO 39(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Description of symbols of knowledge and protection/ಜ್ಞಾನಮುದ್ರೆ, ಅಭಯಮುದ್ರೆಗಳ ವರ್ಣನೆ

ಭಜತಾಂ ವರತರ್ಕಮುದ್ರಯಾ ದ್ಯತಿ ಹಸ್ತಾಗ್ರಮಬೋಧಮೀಶಿತುಃ|

ಅಧಿಜಾನು ಸಮರ್ಪಿತಂ ಪರಂ ಕೃತಭೂಯೋಭಯಭಂಗಮಂಗಲಮ್||36||

BhajatAm varatarkamudrayA dyati hastAgramabODhameeshituhu|

ADhijAnu samarpitam param krutaBhUyOBhayaBhangamangalam||36||

SUMMARY: The tip of the right hand of Sri Vedavyasaru wears the symbol of knowledge; it is also a symbol of driving away the knowledgelessness of those who pray in praise of him; the tip of left palm kept in front of the chest removes the great fear of family life and bestows, with all kindness, the attainment of salvation.

Description of the throat/ಕಂಠದ ವರ್ಣನೆ

ಸತತಂ ಗಲತಾ ಸ್ವತಃ ಶೃತಿತ್ರಿತಯೇನೈವ ನಿಕಾಮಮಂಕಿತಃ|

ಸುವಿಡಂಬಿತಕಂಬುರೀಕ್ಷ್ಯತೇ ವರರೇಖಾತ್ರಯವಾನ್ ಗುರೋರ್ಗಲಃ||37||

Satatam galatA swataha shrutitritayEnaiva nikAmamankitaha|

SuviDaMbitakambureekShyatE vararEKhAtrayavAn gurOrgalaha||37||

SUMMARY: Like it has been very well stamped in the three Vedas he keeps reciting incessantly, the throat of Guru Sri Vedavyasaru, which very much resembles the conch of Sri Vedavyasaru, is adorned with three great frills or lines on it.

It means that there are three lines on the throat of Sri Vedavyasaru and they symbolically represent the three Vedas.

It is said in Scriptures that hving three frills or lines on the forehead, throat and the stomach is very special and auspicious.

By stating that Sri Vedavyasaru was continuously pronouncing all the Shrutis, Sri Madhwacharyaru has reconfessed that Sri Vedavyasaru is an incarnation of Lord Vishnu.

Description of the face/ಮುಖದ ವರ್ಣನೆ

ಸಕಲಾಸ್ತಕಲಂಕಕಾಲಿಮಸ್ಫುರದಿಂದುಪ್ರಕರೋರುವಿಭ್ರಮಮ್|

ಅಧರೀಕುರುತೇ ಸ್ವಶೋಭಯಾ ವದನಂ ದೇವಶಿಖಾಮಣೇರಿದಮ್||38||

SakalAstakalankakAlimasPhuradinduprakarOruviBhramam|

ADhareekurutE swashOBhyA vadanam dEvashiKhAmaNEridam||38||

SUMMARY: This face of Sri Vedavyasaru, which is reminiscent of the celestial and divine bead, the ChooDAmaNi, is shining with radiation; because of being without the black spots that are like drawbacks, it makes the special radiation of Moon appear very dull.

The radiation of the face of Sri Vedavyasaru cannot be matched by hundreds of Moons.

Description of the jaws/ದಂತಪಂಕ್ತಿಯ ವರ್ಣನೆ

ಅರುಣಾಶ್ಮದಲಾಂತರೋಲ್ಲಸನ್ನವಮುಕ್ತಾವಲಿಮಸ್ಯ ಲಜ್ಜಯೇತ್|

ಹಸತಃ ಸಿತದಂತಸಂತತಿಃ ಪರಮಶ್ರೀರರುಣೋಷ್ಠರೋಚಿಷಃ||39||

AruNAshmadalAntarOllasannavamuktAvalimaya lajjayEt|

Hastaha sitadantasantatihi paramshreeraruNOShTharOchiShaha||39||

SUMMARY: The white and sparkling jaws of Sri Vedavyasaru that displays thesmile through the red and glowing lips; it is making the fresh line of pearls lying between two rows of Padmaraga beads feel ashamed.

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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    

Sri Hari in cause and consequence/ಕಾರ್ಯಾಕಾರಣಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ವ್ಯಾಪ್ತಿ

53.          ಭಾರ್ಯರಿಂದೊಡಗೂಡಿ ಕಾರಣ-

                ಕಾರ್ಯವಸ್ತುಗಳಲ್ಲಿ ಪ್ರೇರಕ-

                ಪ್ರೇರ್ಯರೂಪಗಳಿಂದ ಪಟತಂತುಗಳವೋಲಿರ್ದು|

                ಸೂರ್ಯಕಿರಣಗಳಂತೆ ತನ್ನಯ

                ವೀರ್ಯದಿಂದಲಿ ಕೊಡುತ ಕೊಳುತಿಹ-

                ನಾರ್ಯರಿಗೆ ಈತನ ವಿಹಾರವು ಗೋಚರಿಪದೇನೋ||9||

            BhAryarindoDagUDi kAraNa-

            kAryavastugaLalli prEraka-

            prEryarUpagaLinda paTatantugaLavOlirdu|

            SUryakiraNagaLante tannaya

            Veeryadindali koDuta koLutiha-

            nAryarige yeetana vihArahu gOcharipadEnO||9||

SUMMARY: Along with his wives Sree, Bhoo and Durga, Lord Hari manifests in everything that is seen or viewed in the world as cause and/or consequence and remains as the motivating and motivated force behind all actions and reactions like the cloth and the yarn; he bestows everything to the world on his own capacity like the rays of Sun; he also receives everything. Can his sojourn be seen and understood by those without the basic sense?

The yarn or thread should be understood as the “causing objects” and the cloth, the final output, should be perceived as the “consequence”. The “PaTarUpa” in the above stanza refers to the manifestation of Lord Hari in the animate and inanimate beings or things or objects. He is the force behind anything that happens in the world and does not happen in the world. Unless he wishes, nothing can move, act or react.

The rays of Sun suck the water during the northward journey of the Sun called Uttarayana, and releases the same water as rains during the southward journey of the Sun or the Dakshinayana. Similarly, Lord Hari keeps on doing things on his own will. This journey of Lord Hari is seldom understood by those not possessing the basic knowledge of Hari.

He worships and gets worshipped too/ಶ್ರೀ ಹರಿಯು ಪೂಜನೀಯ ಹಾಗೂ ಪೂಜಕನಾಗಿ ಫಲ ನೀಡುವನು

54.        ಜನಕ ತನ್ನಾತ್ಮಜಗೆ ವರಭೂ-

                ಷಣದುಕೂಲವ ತೊಡಿಸಿ ತಾ ವಂ-

                ದನೆಯ ಕೈಕೊಳುತವನ ಹರಸುತ ಹರುಷಬಡುವಂತೆ|

                ವನರುಹೇಕ್ಷಣ ಪೂಜ್ಯಪೂಜಕ-

                ನೆನಿಸಿ ಪೂಜಾಸಾಧನಪದಾ-

                ರ್ಥನು ತನಗೆ ತಾನಾಗಿ ಫಲಗಳನೀವ ಭಜಕರಿಗೆ||10||

            Janaka tannAtmajage varaBhU-

            ShaNadukUlava toDisi tA van-

            Daneya kaikoLutavana harasuta haruShabaDuvante|

            VanaruhEkShaNa pUjyapUjaka-

            Nenisi pUjAsAdhanapadA-

            rThanu tanage tAnAgi PhalagaLaneeva Bhajakarige||10||        

SUMMARY: Like a father presents and makes his son wear attractive attire, silk clothes, gets saluted by him (son), blesses him and feels very happy, PundareekAkSha Sri Hari plays the role of worshipper and the worshipped, becomes the various material offered to him in the worship and then grants the desires to his devotees, which is the result of the worship and devotion.

Sri Jagannatha Dasaru has deftly explained in this stanza that the devotion, worship, prayer, salutation, offerings of flower, betel leaf and so on are the material in which Lord Hari stays, gets them offered by the devotee by being in the heart of the devotee. A father makes his son salute and then blesses the son. This does not mean that the father does not bless without being saluted. Lord Hari is likened to a father to make everyone understand the sequence. The following except from Yogadeepika (10/45-48) substantiates the matter further:  

PUjOpahArarUpEShu ganDhapuShpAdivastuShu|

SThitO ViShNuhu pUjyabimbAgatam swAtmAnamEva hi||

GanDhapuShpAdirUpENa sweekuryAt ParamEshwaraha|

PUjakAntargatO ViShNuhu pUjyabimbagatO Harihi||

PUjyapUjakarUpENa BhOktaBhOjyAtmanA taThA|

RamatE HarirEvaikaha kreeDayA ParamEshwaraha||

YEvam sanchintya manasA sarvatra Jagadeeshwaram|

PUjayEjjagatAmeesham yaThAviBhavamarchakaha||

ಪೂಜೋಪಹಾರರೂಪೇಷು ಗಂಧಪುಷ್ಪಾದಿವಸ್ತುಷು|

ಸ್ಥಿತೋ ವಿಷ್ಣುಃ ಪೂಜ್ಯಬಿಂಬಾಗತಂ ಸ್ವಾತ್ಮಾನಮೇವ ಹಿ||

ಗಂಧಪುಷಾದಿರೂಪೇಣ ಸ್ವೀಕುರ್ಯಾತ್ ಪರಮೇಶ್ವರಃ|

ಪೂಜಕಾಂತರ್ಗತೋ ವಿಷ್ಣುಃ ಪೂಜ್ಯಬಿಂಬಗತೋ ಹರಿಃ||

ಪೂಜ್ಯಪೂಜಕರೂಪೇಣ ಭೋಕ್ತಭೋಜ್ಯಾತ್ಮನಾ ತಥಾ|

ರಮತೇ ಹರಿರೇವೈಕಃ ಕ್ರೀಡಯಾ ಪರಮೇಶ್ವರಃ||

ಏವಂ ಸಂಚಿಂತ್ಯ ಮನಸಾ ಸರ್ವತ್ರ ಜಗದೀಶ್ವರಮ್|

ಪೂಜಯೇಜ್ಜಗತಾಮೀಶಂ ಯಥಾವಿಭವಮರ್ಚಕಃ||

Every living being is not at all free. Unless Lord Hari empowers, wishes or allows a being to think, act or react, every being is like a person in the coma stage. The minutest particle of ‘ego’ in the being wreaks havoc on human mind. Earlier one understands this secret the better. Otherwise, human beings shift from one doom to another and the journey becomes infinite. This has been very clearly explained by Sri Jagannatha Dasaru in this entire master piece.

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

33. Gokarna (continued…)/ಗೋಕರ್ಣ (ಮುಂದುವರಿದುದು)

ಪೂರ್ಣೇಂದುವರ್ಣ ಗೋಕರ್ಣಾಕಾರ ಮಾರಭಯಂಕರ|

ಭವಾಯ ಭವ ಮೇ ದೇವ ಭವಾನೀಪ್ರಿಯ ಶಂಕರ||82||

PUrNEnduvarNa GOkarNAkAra mAraBhayankara|

BhavAya Bhava mE dEva BhavAneepriya Shankara||82||

SUMMARY: Oh Lord Shankara, the beloved husband of Goddess Parvati, with a complexion reminiscent of full moon, you have a form that appears like an ear of cow; you are a threat to Lord Manmatha (God of Love and Romance); please be the force to trigger my welfare.

This prayer is made by Sri Vadirajaru on behalf of the devotees. Hence, the stanza can be recited by anyone while offering prayer to Lord Shiva.

Prayer to Lord Shiva and Lord Ganesha/ಈಶ್ವರ ಮತ್ತು ಗಣಪತಿಗೆ ಪ್ರಾರ್ಥನೆ

ದುಷ್ಟಾನಾಂ ವಿಘ್ನಕರ್ತಾ ಸುಚರಿತಸುಜನಸ್ತೋಮವಿಘ್ನಾಪಹರ್ತಾ

ತಸ್ಮಾದ್ವಿಘ್ನಾಧಿಪೋ(s)ಹಂ ಮತ ಇತಿ ಸುಧಿಯಾಂ ಸ್ಪಷ್ಟಮಾಜ್ಞಾಪನಾಯ|

ಪೌಲಸ್ತ್ಯೇಚ್ಛಾಂತರಾಯಃ ಸುರಮುನಿನಿಕರಾಭೀಷ್ಟಸಂಪ್ರಾಪ್ತ್ಯುಪಾಯಃ

ಶ್ರೇಯೋ ವಿಘ್ನಾಧಿರಾಜಃ ಪ್ರದಿಶತು ಸತತಂ ಭೂರಿ ಗೌರೀತನೂಜಃ||83||

DuShTAnAm viGhnakartA sucharitasujanastOmaviGhnApahartA

TasmAdviGhnADhipO(s)ham mata yiti suDhiyAm spaShTamAjnApanAya|

PaulastyEchChAntarAyaha suramunikarABhIShTasamprAptyupAyaha

ShrEyO viGhnADhirAjaha pradishatu satatam BhUri GaureetanUjaha||83||

SUMMARY: “I Lord Ganesha, have earned the name of Vighnakarta or destroyer of obstacles, am a threat to wicked people; I remove all obstacles that may trouble the virtuous people and that is why I have been called Vighneshwara”. To establish this phenomenon as true and to make it very clear for the scholarly, Lord Ganesha manifested here. To make the goddesses and virtuous people happy, to fulfill their desires, prevented Ravana, who was born in the family of Pulastya, from carrying away the Linga, Lord Ganesha manifested here and may Lord Ganesha make me achieve whatever I have desired.

There are different legends related to the presence of Lord Ganesha at Gokarna.

The different versions of the same story is believed to be there because several Yugas have gone by and in each Yuga, the same sort of story keeps repeating.

The most popular legend for manifestation of Lord Rudra and Lord Ganesha is as follows:

Once, the mother of Ravana, was worshipping Lord Rudra on the sea shore. She had prepared a form of Linga in sand. Unfortunately for her, giant waves appeared on the shores where Ravana’s mother was worshipping Linga. The waves destroyed the Linga that was being worshipped by Ravana’s mother. She felt it very bad and was weeping aloud when Ravana came to her. He then did penance, met Lord Rudra in person and sought the Atmalinga for worship by his mother. Lord Rudra, despite objection from Goddess Parvati, gave away the Atmalinga, the original Linga into which Lord Rudra had transformed, to Ravana with a condition that he should not keep the Linga anywhere. If he were to keep the Linga on the ground, anywhere, on his way to Lanka, the Atmalinga would not join Ravana.  Ravana agreed and was carrying the Atmalinga to Lanka. On his way, near the sea shore in Gokarna, he observed that the Sun was going to set. Ravana had to perform Sandhyavandana. He could not perform Sandhyavandana by holding the Linga with both hands. He was trying to handover the Linga to someone till he could perform the Sandhyavandana. Lord Ganesha, who was seen on the sea shore by Ravana, appeared there. Ganesha assumed the form of a cowboy. Ravana sees the cowboy and asks him to hold the Atmalinga till he could complete the Sandhyavandana. However, Ganesha, in the guise of the boy, said that he would call the name Ravana thrice, if he felt that he could no longer hold the Linga. Ravana agreed and went on to perform Sandhyavandana. Lord Ganesha began calling Ravana when the latter was about to complete the Sandhyavandana. Before Ravana could reach Ganesha, the latter had grounded the Linga, which is said to be still there in Gokarna.

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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)  

Killing of Dundubhi/ದುಂದುಭಿಯ ಸಂಹಾರ

Demon Dundubhi assumed the form of a bull and he had the strength that was equal to the strength of one thousand elephants. He did penance and secured several boons from different deities. Therefore, he was proud of his power and tempted Varuna to fight. But Varuna told Dundubhi: “I am not capable of fighting against you. Go to Himavantha, the father-in-law of Lord Rudra.” Dundubhi went to Himavantha and smashed several towers on Mount Himalaya. Himavantha told Dundubhi: “Oh Dundubhi, I am a shelter for many kind-hearted and calm Rishis. I have no knowledge of war or battlefield. Vali, who is residing in Kishkindha, is a very strong person and he can fight against you. Therefore, you may go to him.” Accordingly, Dundubhi reached Kishkindha, roared at the entrance and destroyed many towers and mansions in that city. Enraged by the act of Dundubhi, Vali fought with Dundubhi  and killed him. Later, Vali threw the giant body of dead demond Dundubhi for a distance of one yojana. The place where the body of Vali fell was very close to the hermitage of Matanga Rishi. Seeing the blood soaked body of Dundubhi, Matanga Rishi was infuriated and cursed Vali: “Vali should not come for about one yojana distance around my Ashram. If at all he comes, he will die immediately. Even if his ministers come there, I will curse them too.” From then on, Vali and his ministers stopped thinking about that region. That place is called Mount Rushymuka, where Sugreeva started living without the fear of being attacked by Vali. All these details have been indicated by the words Vali and Sugreeva in this sixth stanza by Sri Raghavendra Swamigalu.

Although Sugreeva had found a place to live, he was worrying because he could not go beyond that one yojana distance. He was in search of a person who could relieve him from this perennial penury. Only Narayana could relieve Sugreeva in this regard. That is why, he was waiting to see Rama.

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