SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 46 TO 48(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 46 TO 48(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Attributes of Sri Vedavyasa are inifinite and complete/ಶ್ರೀ ವೇದವ್ಯಾಸರು ಅನಂತಗುಣಪೂರ್ಣರು

ನ ರಮಾ(s)ಪಿ ಪದಾಂಗುಲೀಲಸನ್ನಖಧೂರಾಜದನಂತ ಸದ್ಗುಣಾನ್|

ಗಣಯೇದ್ಗಣಯಂತ್ಯನಾರತಂ ಪರಮಾನ್ ಕೋ(s)ಸ್ಯ ಪರೋ ಗುಣಾನ್||46||

Na RamA(s)pi padAnguleelasannaKhaDhUrAjadananta sadguNAn|

GaNayEdgaNayantyanAratam paramAn kO(s)sya parO guNAn||46||

SUMMARY: Even if Sri Rama Devi undertakes counting of the infinite virtues/attributes or qualities of the various activities that the nails of the fingers of the feet of Lord Vishnu, she cannot complete the numbering; such being the case, who else can describe his virtues?

It is a known fact that Sri Rama Devi, the consort of Lord Vishnu, is with the Lord at all times, all places and she is eternally free. She is inseparable from Lord Vishnu. Her knowledge is unlimited. Yet, Goddess Rama Devi cannot completely comprehend the virtues of Lord Vishnu either in terms of number or at least one of his virtues.

This aspect is well explained in Dwadasha Stotra:

Satatam chintayE(s)nantamantakAlE vishEShataha|

NaivOdApurgruNantO(s)ntam yadguNAnAmajAdayaha||

ಸಂತತಂ ಚಿಂತಯೇ(s)ದನಂತಮಂತಕಾಲೇ ವಿಶೇಷತಃ|

ನೈವೋದಾಪುರ್ಗೃಣಂತೋ(s)೦ತಂ ಯದ್ಗುಣಾನಾಮಜಾರಯಃ||

In his MahABhArata Tatparya NirNaya, Sri Madhwacharyaru states:

YEvam surAdiBhiratipratiBhAdiyuktaihi yuktaihi sahaiva satatam pravichintayadBhihi|

PUrtErachintyamahimaha paramaha parAtmA nArAyaNO(s)sya guNavistrutiranyagA kwa||

ಏವಂ ಸುರಾದಿಭಿರತಿವ್ರತಿಭಾದಿಯುಕ್ತೈಃ ಸಹೈವ ಸತತಂ ಪ್ರವಿಚಿಂತಯದ್ಭಿಃ|

ಪೂರ್ತೇರಚಿಂತ್ಯಮಹಿಮಃ ಪರಾತ್ಮಾ ನಾರಾಯಣೋ(s)ಸ್ಯ ಗುಣವಿಸ್ತೃತಿರನ್ಯಗಾ ಕ್ವ||

Even though Sri Rama Devi and all other deities jointly count incessantly the number of virtues of Lord Vishnu, they may not reach the end. His attributes are unlimited. Furthermore, none of them can even find the end of a single attribute.That is why he is called as Sarvottama or Most Supreme.

Bewildering picture of Sri Vedavyasaru/ಶ್ರೀ ವೇದವ್ಯಾಸರ ಅದ್ಭುತ ಚಿತ್ರ

ನ ಕುತೂಹಲಿತಾ ಕುತೂಹಲಂ ತನುಮೇನಾಮವಲೋಕ್ಯ ಸದ್ಗುರೋಃ|

ಸನವಾವರಣಾಂಡದರ್ಶಿನೋ ಗೃಹಬುದ್ಧ್ಯಾ ಮಮ ನಿಷ್ಕುತೂಹಲಮ್||47||

Na kutUhalitA kutUhalam tanumEnAmavalOkya sadgurOho|

SanavAvaraNAnDadarshinO gruhabudDhyA mama niShkutUhalam||47||

SUMMARY: There is indeed no surprise in my getting bewildered on seeing him, the Sadguru, even as I always keep seeing the entire Brahmanda with a firm belief that his abode of nine spheres is his residence.

The nine spheres of Brahmanda are: Earth (Pruthivee), Water, Finre, Air, Space/sky, principle of pride and ego, the supreme principle or Mahattatva, SatvaguNa, Rajas and Tamas.

Meeting Sri Vedavyasaru/ಶ್ರೀ ವೇದವ್ಯಾಸರೊಂದಿಗೆ ಸಮಾಗಮ

ಇತಿ ಚಿಂತಯತಾ ಮಹಾದಿಯಾ ಪದವೀಂ ಬಾಹ್ಯಗತಾಮತೀಯುಷಾ|

ಸ ಮನೋನಯನೈಃ ಪುರಾ ಗತಸ್ತತ ಆಪೇ ವಪುಷಾ(s)ಪಿ ವೇದರಾಟ್||48||

Iti chintayAtA mahADhiyA padaveem bAhyagatAmateeyuShA|

Sa manOnayanaihi purA gatastata ApE vapuShA(s)pi vEdarAT||48||   

SUMMARY: Poornaprajna Sri Madhwacharyaru completed his journey in thinking in this manner, later physically went very close to the father of Vedas, Sri Vedavyasaru, whom he was, till then, nearing through mind and eyes.

All through his journey, Sri Vedavyasaru was only thinking about Sri Vedavyasaru.      

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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
59.       The way Sri Hari renders pleasureಶ್ರೀಹರಿಯು ಭೋಗ ನೀಡುವ ಪರಿ

          ಮನ ವಿಷಯದೊಳಗಿರಿಸಿ ವಿಷಯವ

          ಮನದೊಳಗೆ ನೆಲೆಗೊಳಿಸಿ ಬಲುನೂ-

          ತನವಿದು ಸಮೀಚೀನವಿದುಪಾದೇಯವೆಂದರುಪಿ|

          ಕನಸಿಲಾದರು ತನ್ನ ಪಾದದ

          ನೆನವನೀಯದೆ ಸರ್ವರೊಳಗಿ-

          ದ್ದನುಭವಿಸುವನು ಸ್ಥೂಲವಿಷಯವ ವಿಶ್ವನೆಂದೆನಿಸಿ||15||

            Mana viShayadoLagirisi viShayava

            manadoLage nelegoLisi balunU-

            tanavidu sameecheenavidupAdEyavendarupi|

            kanasilAdaru tanna pAdada

            nenavaneeyade sarvaroLgi-

            ddanuBhavisuvanu sThUlaviShayava vishwanendenisi||15||

SUMMARY: Sri Hari puts the mind inside the subject; he bolsters the subjects inside the mind and makes everyone aware that the subjects are very modern or new, very great and worthy of receiving or imbibing them; without making anyone remember him even in dreams, he remains within everyone and in his form known as Vishwa or the Universe, he enjoys all giant subjects.

This stanza affirms that Sri Hari motivates the activities of the open world too, even though it is lhe who enables everyone to experience and sense the worldly actions. This information is available in MaandookOpaniShat.   

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

Salutations to Narmada/ನರ್ಮದಾ ನದಿಗೆ ವಂದನೆ

ಸ್ವಾವಗಾಹನಮಾತ್ರೇಣ ಯಾ ಸ್ವರ್ಗವನಿತಾಜನೈಃ|

ಸಹ ನರ್ಮಗಿರಾಂ ದಾತ್ರೀ ಭಜೇ ತಾಂ ನರ್ಮದಾನದೀಮ್||87||

SwAvagAhanamAtrENa yA swargavanitAjanaihi|

Saha narmagirAm dAtree BhajE tAm NarmadAnadeem||87||

SUMMARY: I adore Narma River since a mere dip in this river makes one hear romantic words of female Apsaras.

The meaning of this stanza should not be mistaken. To make one hear the words of female Apsaras indicates that a mere dip in the Narmada ensures entry into the Heavens, where Apsaras also reside.

In Padmapurana, the quality of Narmada River has been described:

SadyahapunAti GAngEyam darshanAdEva nArmadam||

ಸದ್ಯಃಪುನಾತಿ ಗಾಂಗೇಯಂ ದರ್ಶನಾದೇವ ನಾರ್ಮದಮ್”||

The very sighting of Narmada purifies people.

It is further stated:

NarmadAteerasanjAtAha saralArjunapAdapAha|

NarmadAtOyasamsparshAt tE yAnti paramAmgatim||

ನರ್ಮದಾತೀರಸಂಜಾತಾಃ ಸರಲಾರ್ಜುನಪಾದಪಾಃ|

ನರ್ಮದಾತೋಯಸಂಸ್ಪರ್ಶಾತ್ ತೇ ಯಾಂತಿ ಪರಮಾಂಗತಿಮ್||

The trees that have sprung on the banks of Narmada would, in future, attain better births because of the soft touch of the waters of this sacred and divine river.

In the REvA KanDa, Skandapurana it is said that taking bath in Narmada clears sins committed in 100 previous births.

Amarkantak, a village located in between Vindhya and Satpura mountain ranges, is the place of origin of Narmada. Since it originates from Mekhala mountain, it is also known as Mekhalakanyaka. Narmada originates from a pot of eleven corners and passes through a cow’s mouth. At the place of origin of Narmada, there are several temples. According to various Puranas, there are about 10 crore holy river-points between the place of the origin of Narmada and the place where she joins the ocean. Since not many reservoirs have been constructed for Narmada, she has remained pure, according to sources. This is one of the major reasons for Narmada to be still clearing the sins of those who take a dip in the river.  

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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)  

After Srirama threw away the corpse of Dundubhi by merely pushing it with his toe end, Sugreeva seemed unconvinced. He said when Vali had thrown the corpse of Dundubhi, it had flesh, blood, nerves and bones within and hence it was quite heavy. Several years had elapsed since Vali threw the corpse of Dundubhi and when Srirama threw the corpse, it was very light as it had become a heap of skeleton. Vali had thrown the heavy corpse to a distance of One Yojana. Although you have thrown it to 100 Yojanas, it cannot be concluded that your strength is 100 times more, compared to that of Vali. Sugreeva concluded: “Because of all these considerations, I still not confident of your strength.” Sugreeva was in two minds. He was not happy with himself for trying to judge the capacity of the Omnipotent. But, he had seen his brother Vali and his prowess. Moreover, Vali had remained indefatigable in front of Sugreeva’s eyes. He was afraid of the fact that he was exhibiting his narrow mindedness, meek mentality and silly way he was asking Srirama to prove his strength. Therefore, as Sri Madhwacharyaru has stated in his Mahabharata Tatparya Nirnaya, Sugreeva and his voice was trembling with the fear of Srirama getting upset with too many tests being imposed and the fear of unnecessarily inviting trouble by prompting Srirama to fight against Vali, the most powerful, furious and invincible enemy-turned brother.      

Earlier, seven demons had done penance in the name of Lord Brahma and had secured a boon of not getting killed by anyone. With intent to unseat Lord Brahma from his position and occupy his seat, they decided to do penance once again. They thought that if they were to do penance in their physical form, they might get identified by deities and other enemies and might pose problems for the penance. Therefore, they decided to do penance by wearing the form of trees so that they would not be identified by anyone and that they could complete he penance without any impediment.

This was the reason; Sugreeva was prompted by Lord Hari to finally ask Srirama to destroy those seven Palm trees, who were originally demons with the bad intention of unseating Lord Brahma. Sugreeva was unaware of this. Srirama, an incarnation of Lord Vishnu, is Omniscient, which was not known to the demons.

Srirama destroyed those demons with a single arrow. Apart from those demons, there were another set of demons named “Kumudi” residing under the palm trees. The arrow of Srirama destroyed those “Kumudi” demons too as they had also secured a boon of not getting killed by anyone. Sugreeva did not know and therefore he had not asked Srirama to kill any demon. Srirama had, by killing those demons in the form of Palm Trees and by killing the “Kumudi” demons underneath, relieved the universe from the torture they were planning to inflict in the future. The single arrow accomplished these tasks to show that even the weapons, the jewels worn by the Lord, his clothes etc., have the same brain, knowledge, strength and vivacity.  

Another important aspect of throwing the corpse of Dundubhi is that underneath the spot where that corpse fell, innumerable demons, who had “secured eternity through boon bestowed by Lord Rudra”, who were staying there.

The extraordinary tasks accomplished with utmost ease by Srirama shows to the universe that He “is the Supreme Lord”, who cannot be matched by anyone else.

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SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 43 TO 45(59) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

SRI MADHWAVIJAYAHA - SAPTAMAHA SARGAHA SHLOKA 43 TO 45(59)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ (59)

Description of the eyebrows/ಭ್ರೂವಿಲಾಸದ ವರ್ಣನೆ

ವಿಭವಾಭಿಭವೋದ್ಭವಾದಿಕಂ ಭುವನಾನಾಂ ಭುವನಪ್ರಭೋರ್ಭ್ರುವೋಃ|

ಅನಯೋರಪಿ ದಭ್ರವಿಭ್ರಮಾತ್ ಸಭವಾಂಭೋಜಭವಾತ್ಮನಾಂ ಭವೇತ್||43||

ViBhavABhiBhavOdBhavAdikam BhuvanAnAm BhuvanapraBhOrBhruvOho||

AnayOrapi daBhraviBhramAt saBhavAmBhOjaBhavAtmanAm BhavEt||43||

SUMMARY: With a meager soft movement of eyebrows alone by Sri Vedavyasa, the Lord of Universe, all the actions of destruction of castles of wealth or their creation, including those of Lord Brahma, Rudra and others take place.

Lord Hari makes everything with the movement of his eyebrows alone, it is said. This indicates that Lord Hari does everything with utmost ease, for his own pleasure and makes everything happen. It is his domain and none can imagine crossing it. This is what is meant by the word Omnipotent. Sri Dwadasha Stotra puts forth this attribute:

DhyAyEdajasrameeshasya padmajAdiprateekShitam|

BhrUBhangam pAramEShTyAdipadadAyi vimuktidam||

ಧ್ಯಾಯೇದಜಸ್ರಮೀಶಸ್ಯ ಪದ್ಮಜಾದಿಪ್ರತೀಕ್ಷಿತಮ್|

ಭ್ರೂಭಂಗಂ ಪಾರಮೇಷ್ಟ್ಯಾದಿಪದದಾಯಿ ವಿಮುಕ್ತಿದಾಮ್||

Description of the Tilak/ತಿಲಕದ ವರ್ಣನೆ

ತ್ರಿಜಗತ್ತಿಲಕಾಲಿಕಾಂತರೇ ತಿಲಕೋ(s)ಯಂ ಪರಭಾಗಮಾಪ್ತವಾನ್|

ಹರಿನೀಲಗಿರೀಂದ್ರಮಸ್ತಕಸ್ಫುಟಶೋಣೋಪಲಪಂಕ್ತಿಸನ್ನಿಭಃ||44||

TrijagattilakAlikAntarE tilakO(s)yam paraBhAgamAptavAn|

HarineelagireendramastakasPhuTashONOpalapangtisanniBhaha||44||

SUMMARY: The Tilak between the two eybrows on the forehead of Sri Vedavyasaru is like the Tilak that adores all the three worlds. It is dazzling like a line formed by the pearl called Padmaraga that is shining at the topmost tower of the beads of Indraneela.

This indicates that the Tilak being worn by Sri Vedavyasaru was red in color. 

Body shining with matted hair/ಜಟೆಯಿಂದ ಕೂಡಿದ ಅದ್ಭುತ ಶರೀರ

ನವಮಂಬುಧರಂ ವಿಡಂಬಯದ್ವರವಿದ್ಯುದ್ವಲಯಂ ಜಗದ್ಗುರೋಃ|

ಅವಲೋಕ್ಯ ಕೃತಾರ್ಥತಾಮಗಾಂ ಸಜಟಾಮಂಡಲಮಂಡನಂ ವಪುಃ||45||

NavamambuDharam viDambayadwaravidyudwalayam jagadgurOho|

AvalOkya krutArThatAmagAm sajaTAmanDalamanDanam vapuhu||45||

SUMMARY: I felt, after physically seeing Sri Vedavyasaru, the Jagadguru, who was adorned with reddish matted plait that was appearing like a new cloud of great lines of lightning, as though my goal of life has been achieved.  

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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
The omnipresence of Lord Hari is unintelligible/ಶ್ರೀ ಹರಿಯ ವ್ಯಾಪ್ತಿ ಅತ್ಯಂತ ಗಹನ
56. ತೃಣಕೃತಾಲಯದೊಳಗೆ ಪೊಗೆ ಸಂ-
ದಣಿಸಿ ಪ್ರತಿಛಿದ್ರದಲಿ ಪೊರಮ-
ಟ್ಟನಲನಿರವನು ತೋರಿ ತೋರದಲಿಪ್ಪ ತೆರನಂತೆ|
ವನಜಜಾಂಡದೊಳಖಿಳಜೀವರ
ತನುವಿನೊಳಹೊರಗಿದ್ದು ಕಾಣಿಸ-
ದನಿಮಿಷೇಶನು ಸಕಲಕರ್ಮವ ಮಾಳ್ಪನವರಂತೆ||12||
TruNakrutAlayadoLage poge san-
daNisi pratiChidradali porama-
TTanalaniravanu tOri tOradalippa teranante|
VanajajAnDadoLaKhiLajeevara
tanuvinoLahoragiddu kANisa-
danimiShEshanu sakalakarma mALpanavarante||12||
SUMMARY: Like the smoke emanating from fire ignited in a Parnakuti, a hermitage with thatched ceiling, passes through the tiny holes in the ceiling to indicate that there is fire inside but does not openly show the flames, Lord Hari stays in every being and everything in this Brahmanda, performs all the acts and deeds according to their eligibility criteria, without being visible to anyone.
The golden words in Gita are: “TEna vinA truNamapi na chalati” (Without Him, not a grass shakes). Parnakuti means TruNakrutAlaya – a hermitage constructed with dry grass (thatched hut).
It is said “Yatra DhUmaha tatra vahnihi”. In English too we have a proverb “Where there is smoke, there is fire”. The smoke oozes out of small pores in the thatched hut or hermitage. But, the flames of fire are never seen outside. Lord Hari is inside everything and every being. But, he can never be seen. All thoughts and actions of humans are directed by Lord Hari, though normally it is claimed by humans that he or she is thinking or acting. It needs a lot of devotion to the Lord to realize the reality.
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Compassion of Sri Hari/ಶ್ರೀ ಹರಿಯ ವಾತ್ಸಲ್ಯ

57.. .    ಪಾದಪಗಳಡಿಗೆರೆಯೆ ಸಲಿಲವು

                ತೋದು ತೊಂಬೆಗಳುಬ್ಬಿ ಪುಷ್ಪ-

                ಸ್ವಾದುಫಲವೀವಂದದಲಿ ಸರ್ವೇಶ್ವರನು ಜನರಾ-|

                ರಾಧನೆಯ ಕೈಗೊಂಡು ಬ್ರಹ್ಮಭ-

                ವಾದಿಗಳ ನಾಮದಲಿ ಫಲವಿ-

                ತ್ತಾದರಿಸುವನು ತನ್ನ ಮಹಿಮೆಯ ತೋರಗೊಡ ಜಗಕೆ||13||

            PAdapagaLaDigereye salilavu

            tOdu tombegaLubbi puShpa-

            swAduPhalaveevandadali sarvEshwaranu janarA-

            rAdhaneya kaigonDu BrahmaBha-

            vAdigaLa nAmadali Phalavi-

            ttAdarisuvanu tanna mahimeya tOragoDa jagake||13||

SUMMARY: If the water is fed to the roots of a tree, they (roots) get soaked, branches of the tree beget strength, produce flowers and yield very tasty fruits; similarly, Lord of the Universe Sri Hari receives the worship offered to him and yields good fruits in the name of Brahma, Rudra and other deities and honors the devotees; but, he never exhibits his greatness to the world.

One of the hymns recited as part of Sandhyavandana is:

AkAshAt patitam tOyam yaThAgachChati sAgaram sarva dEva namaskArAha KEshavam pratigachChati|

ಆಕಾಶಾತ್ ಪತಿತಂ ತೋಯಂ ಯಥಾಗಚ್ಛತಿ ಸಾಗರಂ ಸರ್ವದೇವ ನಮಸ್ಕಾರಾಃ ಕೇಶವಂ ಪ್ರತಿಗಚ್ಛತಿ||

Just as the water fallen from the sky joins the sea, the salutations offered to any deity or anyone reach Lord Keshava, one of the forms of Sri Vishnu.

Worship offered to other deities without worshipping Lord Hari is like trying to feed water to the branches or the leaves of a tree, instead of the roots.

This emphasizes the supremacy of Lord Hari vis-a-vis all other deities. It is only the supreme Lord who can receive offering     

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

35. Tapati River/ತಪತಿ ನದಿ

ಕಥಂ ತಾಪಾಭಿಧಾ ತೇಂ(s)ಬ ತಾಪಘ್ನ್ಯಾ ಇತಿ ಸಂಶಯಃ|

ಅಘತಾಪಪ್ರದಾಯಿನ್ಯಾಸ್ತವ ಸಂದರ್ಶನಾದ್ಗತಃ||86||

KaTham tApABhiDhA tEm(s)ba tApaGhnyA iti samshayaha|

AGhatApapradAyinyAstava sandarshanAdgataha||86||

SUMMARY: Oh Mother, a suspicion about how you are called as Tapa even though you are known to clear the heat; this doubt was cleared after seeing you as you remove the heat of sins.

Tapati River originates from Mount Vindhya and joins the sea near Surat. This river has several names. It is known as Tapee, Tapa, Tapati and so on. Tapti is 

a daughter of Sun. Once, a dispute erupted between Tapee and Yamuna River, which resulted in each cursing the other to become water. However, their father Lord Sun blessed them. He said that the water of Yamuna would thenceforth become as holy as Yamuna and that of Tapati as holy as Narmada. This river joins the Western sea near Surat, where Ashwini brothers did tapas or penance. At this place, there is a temple dedicated to Ashwinikumareshwara, who is in the form of a Linga.

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