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

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

Sri Hari alone is the recipient and giver/ಶ್ರೀಹರಿಯೇ ಗ್ರಾಹ್ಯ ಮತ್ತು ಗ್ರಾಹಕನು

60.       ತೋದಕನು ತಾನಾಗಿ ಮನಮೊದ-

            ಲಾದ ಕರಣದೊಳಿದ್ದು ವಿಷಯವ-

            ನೈದುವನು ನಿಜಪೂರ್ಣಸುಖಮಯ ಗ್ರಾಹ್ಯಗ್ರಾಹಕನು|

            ವೇದವೇದ್ಯನು ತಿಳಿಯದನೋ-

            ಪಾದಿ ಭುಂಜಿಸುತೆಲ್ಲರೊಳಗಾ-

            ಹ್ಲಾದಬಡುವನು ಭಕ್ತವತ್ಸಲ ಭಾಗ್ಯಸಂಪನ್ನ||16||

            TOdakanu tAnAgi manamoda-

            lAda karaNadoLiddu viShayava-

            naiduvanu nijapUrNasuKhamaya grAhyagrAhakanu|

            VEdavEdyanu tiLiyadavanO-

            pAdi BhunjisutellaroLagA-

            hlAdabaDuvanu Bhaktavatsala BhAgyasampanna||16||

SUMMARY: Sri Hari is staying in the sensory organs. Being the motivator, he makes the being aware of different subjects. He is naturally, originally, eternally and completely happy. He is the recipient as well as the provider. He is the addressee of all Vedas. Being present in every being as unaware of anything, he enjoys. He loves devotees and the most fortunate.

In this stanza, the omniscience, omnipresence and omnipotence of Sri Hari have been deftly described in a very lucid and simple dictum. Sri Hari motivates the sensory organs; he receives anything and everything offered to him by devotees; residing within every being, he motivates them to think and act in a particular manner; he gives the knowledge and receives the same, when the virtuous offer them to please him; he gives satisfaction and gets satisfied; unless he desires, humans cannot do anything; moreover, personally, Sri Hari does not need anything; he is self-satisfied.

Glory of the manifestation of Hari in mortals/ಮರ್ತ್ಯರಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ವ್ಯಾಪ್ತಿಯ ವೈಭವ

61.       ನಿತ್ಯನಿಗಮಾತೀತ ನಿರ್ಗುಣ

            ಭೃತ್ಯವತ್ಸಲ ಭಯವಿನಾಶನ

            ಸತ್ಯಕಾಮ ಶರಣ್ಯ ಶ್ಯಾಮಲ ಕೋಮಲಾಂಗ ಸುಖಿ|

            ಮತ್ತನಂದದಿ ಮರ್ತ್ಯರೊಳಹೊರ-

            ಗೆತ್ತನೋಡಲು ಸುತ್ತುತಿಪ್ಪನು

            ಅತ್ಯಧಿಕ ಸಂತೃಪ್ತ ತ್ರಿಜಗದ್ವ್ಯಾಪ್ತ ಪರಮಾಪ್ತ||17||

            NityanigamAteeta nirguNa

            Bhrutyavatsala bhayavinAshana

            SatyakAma sharaNya shyAmala kOmalAng suKhi|

            Mattanandadi martyaroLahora-

            gettanODalu suttutippanu-

            atyaDhika santruptaTrijadvyApta paramApta||17||

SUMMARY: Sri Hari eternal; he is beyond perception even for Vedas; he does not possess the worldly or earthly bad attributes; he loves his devotees. He drives away any sort of fear. He keeps his words; he is shelter for those who surrender to him; he has white complexion; he possesses soft organs; he is the happiest; like a drunken person, he stays inside as well as outside the humans abd shuttling everywhere; he is satisfied to the brim; he is present in all the three worlds and the most intimate to everyone,.

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

37. Sri PrabhAsa kShEtra/ಶ್ರೀ ಪ್ರಭಾಸ ಕ್ಷೇತ್ರ

ಸರಸ್ವತೀ ಹಿರಣ್ಯಾಭ್ಯಾಂ ಸಂಗೋ ಯತ್ರಾಪರಾಂಬುಧೇಃ|

ಪ್ರಭಾಸಾಖ್ಯಂ ತದಾಭಾತಿ ಪ್ರಭಾಸ ಹಿ ಯತೋ ಭುವಃ||88||

Saraswatee hiraNyABhyAm sangO yatrAparAmbuDhEhe|

PraBhAsAKhyam tadABhAti praBhAsa hi yatO Bhuvaha||88||

SUMMARY: A holy place where Saraswati River and Hiranya River join the Western Sea, is known as Prabhasa Kshetra and this Earth turned bright because of this Prabhasa Kshetra.

This place is about 3 miles away from Peraval Railway Station on the Rajkot-Peraval track of Western Railways in the State of Gujarat. In the Western side of this Prabhasa Kshetra, three rivers namely Saraswati, Hiranya and Kapila join together. This Sangam is known as Prachee Triveni. Initially, Kapila joins Saraswati; Saraswati joins Hiranye and finally Hiranye joins the Sea. It is believed that Sri Krishna, after being shot with an arrow by a hunter, Jaravyadha, the Lord came to this place and concluded his earthly life. The holy waters of this Sangam is popularly known as DEhOtsarga Teertha since Lord Krishna ended his incarnation in this place.

38. BANAGANGA/ಬಾಣಗಂಗಾ

ಬಾಣಪ್ರಯೋಗಸಂಜಾತಾ ಬಾಣಗಂಗಾ ವಿಭಾತಿ ಸಾ|

ಸ್ವಚ್ಛಾ ಸ್ಮರದಘಚ್ಛೇತ್ರೀ ಕೃಷ್ಣಕೀರ್ತಿರಿವೋನ್ಮುಖೀ||89||

BANaprayOgasanjAtA bANagangA viBhAti sA|

SwachChA smaradaGhachChEtree kruShNakeertirivOnmuKhee||89||

SUMMARY: A river that was born from an arrow shot by Sri Krishna is pure and clears the sins of those offering prayer to her; she flows with her face turning upwards; named as Banaganga, this river reduces the negative heat of sins committed by those remembering her. Her popularity is shining like that of Lord Krishna, who destroys the sins of those worshipping him with pure devotion like he destroys the enemies with his arrow.

Sri Krishna pulled out the arrow that was stuck on his feet after reaching this place.   

  

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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 kills Vali/ಶ್ರೀ ರಾಮನಿಂದ ವಾಲಿಯ ಸಂಹಾರ - I

ValiBhit – Valinam hatvA/ವಾಲಿಭಿತ್ – ವಾಲಿನಂ ಹತ್ವಾ

At the behest of Srirama, Sugreeva reached the main entrance of Kishkindha and invited Vali for battle. Vali sprang from his bed like a snake spooked by a club and came out of Kishkindha. Vali and Sugreeva were engaged in a war of fists, punches and wrestling. With the passage of time, Sugreeva  was losing his strength. Unable to bear the onslaught of Vali, Sugreeva fled back to Rushyamuka, even as Srirama reached the spot, along with others. The entire body of Sugreeva had turned red with blood oozing out of the injuries he had suffered at the hands of Vali. He fell at the feet of Srirama and said: “Oh Lord, why were you so unkind to me?” Srirama said: “You two brothers look so much alike in physique, shape and even voice. It became difficult for me to identify you. This is the reason I did not fire the arrow.”

A question may arise here that being Omniscient, how can Srirama be confused? Being the Lord of this entire universe, could he not really differentiate between Vali and Sugreeva? Was Srirama unaware of the fact that unless one of the two brothers dies, their enmity would continue? Why did he wait till Sugreeva retreated from the war field?

It is a known fact that the enmity between or among brothers may not last long. There are several instances of such enmity dying with the passage of time for so many reasons. It is not proper on the part of a third person to either try for a compromise between the warring brothers or to harm or kill one of them because later on, the brothers may become one and the third person will be treated as a foe by them. The same principle should be followed while trying to interfere in the rift or misunderstanding between husband and wife, father and son, brother and sister and so on. Srirama wanted to show to the world the significance of this knowledge. Scholars try to clarify another doubt on this instance. Why did Rama kill Vali in the second attempt? Srirama had vouched in front of fire god that he would kill Vali. If, after the first battle against Vali, Sugreeva were to change his mind, then Rama would have been in trouble. If Sugreeva were to request, after the loss in his first battle against Vali, not to kill his brother, Srirama could have saved his oath without killing Vali. Empirically, the enmity between Sugreeva and Vali did not decline even after Sugreeva’s first defeat. On the contrary, it increased and that is why he persuaded Rama to kill Vali the same day. By doing so, Srirama told the entire world that the enmity between Vali and Sugreeva was not ending till the death of one of the two. If, after the death of Vali, Sugreeva were to regret, he would be solely responsible for such feelings and he would not be in a position to point a finger at Rama. None else would dare point a finger at Rama for killing Vali. This entire clarification is expressed by Sri Raghavendraru with the word “ValiBhit”.

Some commentators interpret “ValiBhit” by expanding it with “VAlinam hatvA”, where the root word of “HatvA” is “Hana”, which means nearing as well as killing. Therefore, “ValiBhit” means, in the first instance, Srirama went very close to Vali and in the second instance, he killed Vali. This is the significance of employing the word “VAliBhit”.

The final battle and death of Vali will be narrated in the next episode.

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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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