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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

Sri Godavari River/ಶ್ರೀ ಗೋದಾವರೀ ನದಿ

ವಿಪ್ರರ್ಷಿದೇವಕುಲಸಂಕುಲತೀರಯುಗ್ಮಾ ವಿದ್ರಾವಿತಾಘತೃಣರೇಣುಕಣಾ ಸ್ವವಾತೈಃ|

ಸ್ವಾದೂದಕಪ್ರಶಮಿತಾಖಿಲಲೋಕಶೋಕಾ ಗೋದಾವರೀ ಶುಭಕರೀ ಸರಿದುದ್ಧರೇನ್ನಃ||9||

ViprarShidEvakulasankulateerayugmA

vidrAvitAGhatruNarENukaNA swavAtaihi|

SwAdUdakaprashamitAKhilalOkashOkA

GOdAvaree shuBhakaree saridudDharEnnaha||9||

SUMMARY: Brahmins and Rishis are densely living on both sides of Godavari River. Moreover, several deities and shrines adore the two banks of Godavari. The breeze that blows across the river carries away the dust, grass and tiny pieces of gravel, which appears as though the river is driving away the sins of those having a holy dip in the river water. When the people drink the sweet water of Godavari, the sins inside their mind or body and the ones committed externally get eradicated. May this holy river relieve us from the family life.

ORIGIN: Godavari River originates from Mount Tryambaka, which is about 17 miles from Nasik Road Railway station on Mumbai-Delhi track. This river flows up to about 900 miles and joins the sea near Rajamahendri.

The story of the origin of this river is mentioned in Skanda Purana.

Earlier, at the time of the end of Dwapara Yuga, a twelve-year-long severe draught occurred. Several Munis and Rishis took shelter in the Ashram of Gauthama. Due to the power of his penance, sumptuous rains occurred and adequate quantity of grains was produced. Brahmins and Rishis lived happily. As the years passed by, the draught condition vanished and those Munis and Rishis, who had taken shelter in the hermitage of Gauthama expressed their desire to return their homes. But, Sage Gauthama did not permit them to return. The reason was that Gauthama did not want to lose the opportunity of attracting positive energy by feeding Brahmins and Rishis. Meanwhile, Goddess Parvathi, who was jealous of Goddess Ganga staying on the head of her husband Lord Shiva, wanted to somehow dislocate Ganga from the head of Shiva. She wanted to utilize this opportunity of Gauthama not permitting his guests return home to achieve her goal of removing Ganga from the head of Shiva. She assigned this task to her son Sri Ganesha. Being attached to his mother and very clever, Lord Ganesha assumed the form of a Brahmachari, reached the hermitage of Gauthama and told the Brahmins and Rishis there: “By consuming the food offered by Gauthama, you are losing the positive energy you have secured so far. Therefore, you try to escape from this place under some pretext. I will suggest a plan for you in this regard. Please create a cow from the power of your penance. It should be very lean, week and pale. It should be in such a state that it might die with a touch. It should be grazing on the way of Gauthama returning from bath. With the intention of driving it away, Gauthama might sprinkle some water on it and the cow would instantly die. You should then argue that you would not eat the food offered by a person who had killed a cow. The Brahmins, due to their bad time and the manner in which Lord Ganesha had preached, agreed and did as advised by Ganesha. Gauthama could easily understand why they had acted in such a way with his power of penance. He cursed the Brahmins to lose all their positive energy and did penance to impress upon Lord Shiva to revive the life of the dead cow. When Lord Shiva appeared, Gauthama requested Lord Shiva to release Ganga from his head and make her flow on the carcass of the cow. Accordingly, Lord Shiva released Ganga from his head on the carcass of the cow, which became alive. Since then, the river came to be known as Godavari, where “Go” means cow in Sanskrit. The name Godavari means a river that retrieved the life of a dead cow.

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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”)  

A test by Surase/ಸುರಸೆಯಿಂದ ಪರೀಕ್ಷೆ

Mainaka felt happy for two reasons. Hanumantha had obliged to respond to his call on the one hand and on the other, the keenness and eagerness that Hanumantha displayed over continuing his journey quickly and finding out the place where Seetha Devi might have been kept by Ravana. On the part of Hanumantha, he sprang from the mountain and revived his tryst without wasting a moment. He increased the speed at which he was flying. At this juncture, the deities wanted to test the dedication and capacity of Hanumantha. The deities directed a serpent angel called Surase to take a test of the power of Hanumantha. Intention of the deities was not to merely test the power of Hanumantha, which they were aware of, but to make the entire universe aware of the wonderful power of Hanumantha. Surase was a Nagamata, a head of the serpents’ clan. The deities told Surase: “Oh dear serpent angel! We want to test the mystic prowess of Sri Hanumantha. This is why we have bestowed upon you the boon of being able to get all the food you need into your mouth. Go and stand in the way Hanumantha is travelling and ask him to enter your mouth. By doing so, pose some obstruction to his journey.”

Surase assumed a gorgeous and highly ferocious form and stood in the way of Hanumantha. She asked Hanumantha to enter her mouth and widened her mouth to such an extent that Hanumantha could easily be consumed in one bite. Hanumantha explained his background and the purpose for which he was travelling. Surase did not budge. Hanumantha expanded his body to a great extent and told Surase that her mouth might not be large enough to eat him. Surase widened her mouth twice the size of Hanumantha and invited him into her mouth. Hanumantha instantaneously reduced his body into thumb size, entered her open and large mouth and came out in a flash, without harming her or getting himself hurt in any manner. Surase was highly impressed with the intelligence of Hanumantha and said: “You have kept the boon given to me by the deities intact without killing me and without harming yourself in any manner. You will certainly see Seetha Devi and return to Rama successfully. May God bless you.”

Sihmika dies/ಸಿಂಹಿಕೆಯ ಅಂತ್ಯ

No sooner Hanumantha had heaved a sigh of relief after outsmarting Surase, he was confronted by another female demon called Sihmike.

Earlier, she had done penance to please Lord Brahma and had obtained a strange boon with which she could control the movement of anything by catching the shadow that falls on the surface water of the sea. Lord Brahma had granted the boon to protect Ravana from attackers. Brahma told Sihmike that she could just be lying in the sea, catch the shadows of any animal or human that may fly across the sea between Bharata and Lanka, pull them down and eat them. Those who knew about this pact between Brahma and Sihmike avoided flying across that spot where Sihmike was living but those unaware of it were falling prey to her. Hanumantha had been informed by Sugreeva about Sihmike but was not aware of the particular spot where she was living in the sea. Accidentally, Sihmike was lying exactly on the way Hanumantha had chosen to travel to Lanka. Sihmike was very happy to see a huge shadow on the sea waters because she thought that after a long time, she was getting sumptuous food. Hanumantha felt someone was controlling his movement. He saw down and noticed that a female demon was pulling him down with the shadow. He knew about the boon of Lord Brahma and did not want to dishonor Brahma by instantly killing Sihmike. At the same time, Hanumantha wanted to kill her. He pretended to have been caught by her for some time, expanded his body further, even as Sihmike kept widening her mouth twice the size of his body. Hanumantha contracted his body into a tiny form, entered her mouth, went into her belly and before she could even wink her eyes, Hanumantha tore her belly and sprang from there into the sky. Sihmike died instantly. All the deities, Rishis and Apsaras praised Hanumantha for killing Sihmike and clearing the way for them to fly over that spot. Everyone blessed Hanumantha for such stupendous act.   

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SRI MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 18 (54) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 18ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

SRI MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 18 (54)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 18ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Incarnations of Parashurama and Vedavyasa/ಪರಶುರಾಮ ಹಾಗೂ ವೇದವ್ಯಾಸ ಅವತಾರಗಳು

ಕಥಯಂತ್ಯಮುಂ ಪರಶುಭಾಸಮಾನಗೋಹತಮರ್ತ್ಯದೇವತಮಸಂ ಮುಹುರ್ಮುಹುಃ|

ಜಗತಾಂ ಹಿತಂ ಹರಿಮಿವಾಪರಂ ಹರಿಂ ಗುರುಶಕ್ತಿತಾಪಸವರಾನ್ವಯೋದ್ಭವಮ್||18||

KaThayantyamum ParashBhAsamAnagOhatamartyadEvatamasam muhurmuhuhu|

JagatAm hitam harimivAparaM Harim gurushaktitApasavarAnwayOdBhavam||18||

SUMMARY - 1: Sri Parashurama, an incarnation of Sri Narayana, who, with his incomparable brightness of his axe drove away again and again the darkness of the Kshatriya, who was born in the dynasty of great sage Bhrugu, who was for the welfare of the universe and was endowed with the sublime power of his penance, is popularly known as another Sun of the universe.

SUMMARY – 2: Sri Vedavyasa, who incarnated in the dynasty of great Shakti Muni, who, again and again drove away  the lack of knowledge of both deities and humans with his good, pleasant and indescribable words of mouth, is known as another Sun of this universe.

This stanza describes both the incarnations of Sri Parashurama and Sri Vedavyasa.

The compound word “ParashuBhAsamAnagOhatamartyadEvatamasam” should be understood as referring to the incarnation of Narayana as Sri Parashurama, whose axe was so bright that it was driving away the darkness that many Kshatriyas had created by their brutal acts. Sri Parashurama had taken up 21 expeditions of the universe to find out Kshatriya kings and kill them as they had all become cruel, merciless and unlawful. Similarly, with his supreme knowledge, Sri Vedavyasa drove away the total lack of knowledge (Tamas) which is equal to darkness. Lack of knowledge is lack of light in life. This emphasizes the fact that knowledge is the mightiest weapon and true education is like the ray of light, which is reminiscent of the Sunlight.

While interpreting the word “ParashuBhAsamAnagOhatamartyadEvatamasam” as referring to the incarnation of Parashurama, it should be conceived as Parashu-BhAsamAna-gOhata-martyadEva-tamasam and while invoking theincarnation of Sri Vedavyasaru, the same word should be conceived as Guru-shaktitApasa-varAnvayOdBhavam.

These incarnations have been described in DwadashastOtra”       

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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 is present in the eyes, nose and mouth/ನೇತ್ರ, ನಾಸಿಕ ಮತ್ತು ಬಾಯಿಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ರೂಪ

   83.     ಕಪಿಲ ನರಹರಿ ಭಾರ್ಗವ ತ್ರಯ

           ವಪುಷ ನೇತ್ರದಿ ನಾಸಿಕಾಸ್ಯದಿ

           ಶಫರನಾಮಕ ಜಿಹ್ವೆಯಲಿ ದಂತದಲಿ ಹಂಸಾಖ್ಯ|

           ತ್ರಿಪದಿಪಾದ್ಯ ಹಯಾಸ್ಯ ವಾಕ್ಯದೊ-

           ಳಪರಿಮಿತಸುಖಪೂರ್ಣ ಸಂತತ

           ಕೃಪಣರೊಳಗಿರ್ದವರವರ ರಸ ಸ್ವೀಕರಿಸಿ ಕೊಡುವ||7||

             Kapila Narahari BhArgava traya

             vapuSha nEtradi nAsikAsyadi

             shaPharanAmaka jihweyali dantadali hamsAKhya|

             TripadipAdya hayAsya vAkyado=

             LaparimitasuKhapUrNa santata

             kRupaNaroLagirdavaravara rasa sweekarisi koDuva||7||

   SUMMARY: Sri Hari exists in his forms Kapila, Narasihma and Bhargava in the eyes, nose and mouth, respectively. In the tongue, tooth and speech, he exists in the form of Matsya or Fish, Hamsa or Swan and Hayagreeva as invoked in the Gayatri Mantra, respectively. Lord Hari of infinite bliss always exists in the beings, receives the juices of all food items first and then passes on to them.

   It is because of this kindness and empathy of the Lord towards all beings that while submitting Naivedya to the Lord, the following hymn is generally recited:

   BhagavAn SreepatE nyastam naivEdyam twartpurO mayA|

   KapilAtmaka divyEna chakShuShA twam vilOkaya||

   KrutwA pavitram pUrNam cha sADhu swAdurasairyutam|

   NrusihmAtmakarUpENa divyaGhANEndriyENa tu|

   TadvastuniShThaganDham cha divyamAjiGhra chinmaya|

   BhrugurAmaswarUpENa divyavAgindriyENa tu||

   SAntwaya shlakShNayA vAchA Bhaktam mAmanukampaya|

   MahAkUrmaswarUpENa divyajihvEndriyENa tu||

   AaswAdaya swAdurasam BhunkShwa dEva ramApatE||

   AgaNayyAparADhAnmE prasAdam kuru Keshava||PancharAtrA||

   ಭಗವಾನ್ ಶ್ರೀಪತೇ ನ್ಯಸ್ತಂ ನೈವೇದ್ಯಂ ತ್ವತ್ಪುರೋ ಮಯಾ|

   ಕಪಿಲಾತ್ಮಕ ದಿವ್ಯೇನ ಚಕ್ಷುಷಾ ತ್ವಂ ವಿಲೋಕಯ||

   ಕೃತ್ವಾ ಪವಿತ್ರಂ ಪೂರ್ಣಂ ಚ ಸಾಧು ಸ್ವಾದುರಸೈರ್ಯುತಮ್|

   ನೃಸಿಂಹಾತ್ಮಕರೂಪೇಣ ದಿವ್ಯಘ್ರಾಣೇಂದ್ರಿಯೇಣ ತು|

   ತದ್ವಸ್ತುನಿಷ್ಠಗಂಧಂ ಚ ದಿವ್ಯಮಾಗಿಘ್ರ ಚಿನ್ಮಯ|

   ಭೃಗುರಾಮಸ್ವರೂಪೇಣ ದಿವ್ಯವಾಗಿಂದ್ರಿಯೇಣ ತು||

   ಸಾಂತ್ವಯ ಶ್ಲಕ್ಷ್ಣಯಾ ವಾಚಾ ಭಕ್ತಂಮಾಮನುಕಂಪಯ|

   ಮಾಹಾಕೂರ್ಮಸ್ವರೂಪೇಣ ದಿವ್ಯಜಿಹ್ವೇಂದ್ರಿಯೇಣ ತು||

   ಆಸ್ವಾದಯ ಸ್ವಾದುರಸಂ ಭುಂಕ್ಷ್ವ ದೇವ ರಮಾಪತೇ||

   ಅಗಣಯ್ಯಾಪರಾಧಾನ್ಮೇ ಪ್ರಸಾದಂ ಕುರು ಕೇಶವ|ಪಂಚರಾತ್ರ|

   SUMMARY: Oh Lord, Sreepati, I am submitting this Naivedya borrowed from your City. Please see this offer through your form of Kapila and the holy eyes in that form to make it sacred and fill it with delicious juices. With your form as Nrusihma and the sacred quality of smelling, please smell the smells in the offerings and make them sacred. With your form as Bhrugurama and the respective attribute make my tongue that spells the hymns as acceptable to you. Be kind towards me and make my tongue holy so that my words are always good. This you may do with your form as Kurma or the Tortoise. Please munch and eat my offering and convert them into Maha Prasad, by pardoning my innumerable sins.

   Sri Hari in recipients and the delicacies/ಭೋಕ್ತೃ ಮತ್ತು ಭೋಜ್ಯಗಳಲ್ಲಿ ಶ್ರೀಹರಿಯ ರೂಪಗಳು

   ನಿರುಪಮಾನಂದಾತ್ಮ ಹರಿ ಸಂ-

   ಕರುಷಣ ಪ್ರದ್ಯುಮ್ನರೂಪದಿ

   ಇರುತಿಹನು ಭೋಕ್ತೃಗಳೊಳಗೆ ತಚ್ಛಿಕ್ತಿದನು ಎನಿಸಿ|

   ಕರೆಸುವನು ನಾರಾಯಣನಿರು-

   ದ್ಧೆರಡುನಾಮದಿ ಭೋಜ್ಯವಸ್ತುಗ-  

   ನಿರುತ ತರ್ಪಕನಾಗಿ ತೃಪ್ತಿಯನೀವ ಚೇತನಕೆ||8||

   NirupamAnandAtma Hari San-

   karuShaNa PradyumnarUpadi

   irutihanu BhOktrugaLoLage tachChaktidanu yenisi|

   karesuvanu NArAyaNaniru-

   dDheraDunAmadi BhOjyavastuga-

   niruta tarpakanAgi truptiyaneeva chEtanake||8||         

  

   SUMMARY: Sri Hari, an epitome of unparalleled happiness, exists in the recipients of food served (guests) in the form of Sankarshana and Pradyumna; in the food served to the recipients, Sri Hari exists in the form of Narayana and Aniruddha and thus he gives satisfaction to the recipients in the form of taste as well as quantity.

   This is the reason for considering the serving of guests with food as sacred. Lord Hari is satisfied through the satisfaction of the guests. Therefore, mass feeding is a sacred act.  

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

SRI VADIRAJA VIRACHITA “TEERTHA PRABHANDA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “ತೀರ್ಥ ಪ್ರಬಂಧ”     

Pandharapura or Pundareeka Kshetra/ಪುಂಡರೀಕಕ್ಷೇತ್ರ (ಪಂಢರಾಪುರ) – 2

ತೀರೇ ಸತ್ಸರಿತಸ್ತಿರಸ್ಕೃತಧನಾಸಕ್ತಿರ್ವಿರಕ್ತಿಪ್ರಿಯಃ

ಪಾದಾಂಭೋಜಮಿದಂ ಮದಂಕಸಹಿತಃ ಸಂಚಿಂತಯಾಂತರ್ಹೃದಿ|

ಪಶ್ಚಾತ್ತೇ ಕಟಿಮಾತ್ರ ಏವ ಭವಿತಾ ಸಂಸಾರವಾರ್ಧಿರ್ನ ಚೇತ್

ಶಿಕ್ಷಾಮೀತಿ ಹಿ ಲಕ್ಷಯತ್ಯನುದಿನಂ ಸ್ವಾವಸ್ಥಯಾ ವಿಟ್ಠಲಃ||6||

TeerE satsaritastgiraskrutaDhanAsaktirviraktipriyaha

pAdAmBhOjamidam madankasahitaha sanchintayAntarhrudi|

PashchAttE kaTimAtra yEva BhavitA samsAravArDhirna chEt

shikShAmeeti hi lakShayatyanudinam swAvasThayA ViTThalaha||8||

SUMMARY: The posture of Sri Pandhurangavitthala at Pandharapura is perhaps symbolically telling the devotees: “Staying on the banks of the holy river, discarding completely the desire for wealth, keeping the mind away from worldly pleasures, keep remembering my lotus-feet in the depth of your heart. Later, you will experience in your heart that the deep ocean of family life rises only up to your waist. Albeit, if you do not do so, I will punish you.”

As the Lord is on the banks of Bheemarathi River, it appears as though he wants his devotees to live on the banks of the river; as he is not wearing clothes, he seems to tell his devotee to discard the desire for wealth or money; he wants his devotee not to long for worldly pleasures; the conch and lotus in his hands indicate that the Lord wants his devotees to wear those symbols on the body; as he is pointing with his fingers at his feet, he is directing the devotee to worship his feet and as he is keeping his hands on the waist, he is indicating that the water level in the ocean of family life may, if all his instructions are perfectly followed by the devotee, may rise up to the waist so that the devotee will have access to salvation, very soon.

ಪಾಪಾವಲೀಪಾಟನಪಟ್ವಪಾಂಗಃ ಶ್ರೀಪಾಣಿಪದ್ಮಾಂಚಿತಜಾನುಜಂಘಃ|

ಗೋಪಾಲಬಾಲಃ ಕೃಪಯಾ ಸ್ವಯಂ ನಃ ಶ್ರೀಪಾಂಡುರಂಗೋ ಭವತು ಪ್ರಸನ್ನಃ||7||

PApAvaleepATanapaTwapAngaha SreepANipadmAnchitajAnujanGhaha|

GopAlabAlaha krupayA swayam naha SreepAnDurangO Bhavatu prasannaha||7||

SUMMARY: May Lord Sri Pandurangavitthala, who is capable of destroying the heaps of sins of his devotees by a cursory look from the edge of his eyes, whose ankle and knee are worshipped by Goddess Lakshmi with her lotus hands and is the son of Nandagopa, be pleased with us!

ಪಾಪಾಪನೋದನಪಟು ಪ್ರಿಯಭೃತ್ಯಭೃಂಗೈಃ ಪೇಪೀಯಮಾನಶುಭಸುಂದರತಾರಸಾರ್ದ್ರಮ್|

ತಾಪತ್ರಯೋಪಶಮನಂ ತರುಣಾರ್ಕವರ್ಣಂ ಗೋಪಾಲಬಾಲಚರಣಾಂಬುರುಹಂ ಶ್ರಿತೋsಸ್ಮಿ||8||

PApApanOdanapaTu priyaBhrutyaBhrungaihi

pEpeeyamAnashuBhasundaratArasArdram|

tApatrayOpashamanam taruNArkavarNam

GOpAlabAlacharaNAmuruham shritO(s)smi||8||

SUMMARY: I surrender unto and take shelter under the lotus feet of Sri Vitthala, who alone is capable of erasing sins; who is served eternally by bee-like servants, whose charm is like a drink that makes everyone long to drink more and more of it, who dissolves all problems and troubles of life and whose complexion is reminiscent of the infant Sun.  

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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”)  

SUNDARAKANDA BEGINS/ಸುಂದರಕಾಂಡದ ಆರಂಭ

Hanumantha began expanding his body and he grew like as though he wanted to touch the sky by standing on earth. Being an embodiment of all knowledge and power, Hanumantha saluted Sri Rama in his mind. His body looked like wildfire that was spreading across the ocean to engulf Sri Lanka and he appeared as though smoke was emanating from his body, hiding the fire inside. His long tail was spiraled in round shape and his ears straitened. He stared at Sri Lanka from the hill spot from where he was about to spring into the sky. Other monkeys were not confident that Hanumantha could really accomplish the task. They said aloud in a single voice: “Oh Hanuman, we wish to see you back from Lanka after completing the job. For that, we have to be fortunate enough indeed.”

Hanuman replied:

“Most of you have seen how a single arrow of Srirama destroyed the seven Sal trees, entered the underworld and killed all demons there, returned to the quiver of Srirama. With his grace, I will travel quickly, see Seetha Devi and return soon like the arrow shot by Srirama. If I am unable to find Seetha Devi, I will bundle the entire city of Lanka in my tail and bring it here. Like the Sun evaporates the sea waters, I will dry out all the seven seas and walk across to Lanka. If any mountains obstruct my way, I will pull them out and throw them like a ball. I will certainly accomplish the task easily and return to see you all.”

Munis, saints, Rishis and ascetics, who were eagerly waiting for this occasion, offered prayers to Lord Hari to bless Hanuman to be able to complete the assignment successfully.

Meanwhile, Hanumantha flew into the sky with wild force due to which the trees were uprooted, the rocks in mountains erupted and followed him from behind to a long distance. Later, they fell like cotton, unable to match Hanumantha’s speed. As he was surrounded by a rare radiation, many people wondered if there were two Suns in the sky.

Devotion of Mainaka

Earlier, mountains had wings and they were flying freely like birds. However, when they desired, the mountains were coming down to earth for resting. When they were settling down in a place, several villages, huge population and livestock were getting destroyed under the weight of those flying mountains. Then, with the intention of saving the villages and their inhabitants, Lord Indra began cutting the wings of all mountains with his Vajrayudha. At that time, Mainaka, the son of Himavanta, brother of Parvati and brother-in-law of Lord Rudra, appealed to Lord Vayu to save him. Lord Vayu helped Mainaka in escaping from the onslaught of Indra by immersing Mainaka in the ocean. Since then, Mainaka was living under the sea and he was waiting for an opportunity to reciprocate the help rendered by Lord Vayu. Now, he saw Hanumantha flying across 100 Yojana-long sea to reach Lanka. Mainaka thought of helping Hanumantha to rest for a while on his body. He rose from the sea and appealed to Hanumantha to descend on his body, rest for a while and continue his journey. Hanumantha politely told Mainaka: “Modest Mount Mainaka, my friend, rest is needed by those who get tired. I am not tired and hence I don’t need any rest. Before starting my journey, I had promised my fellow monkeys that I will not rest till I see Seetha Devi and return. Therefore, I cannot rest now. The daylight is dwindling and the time is very close to dusk. There are several tasks at hand to complete. I should land in Lanka before dark. Oh Mainaka! Why did you shift from earth to the sea?”  

Mainaka explained the background and said that the King of Oceans was a devotee of Srirama and he advised me to assist you in this endeavor. Moreover, I was duty bound to serve you.”

Hanumantha embraced Mainaka affectionately and continued his journey.      

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SRI MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 17 (54) ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 17ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

SRI MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 17 (54)

ಶ್ರೀ ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 17ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Vamana and Buddha incarnations/ವಾಮನ ಹಾಗೂ ಬೌದ್ಧ ಅವತಾರಗಳು

ಅಪಿ ವಾಮನೋ ಲಲಿತಬಾಲ್ಯವಾನಯಂ ಪ್ರತಿಭಾಬಲೇನ ಕೃತದೈತ್ಯಕೌತುಕಃ|

ಉಪಧೇರಧಃಕೃತಬಲೀಂದ್ರಶಾತ್ರವಃ ಸ್ವಜನಾಯ ಕೇವಲಮದಾತ್ ಪರಂ ಪದಮ್||17||

Api VAmanO lalitabAlyavAnayam prathiBhAbalEna krutadaityakautukaha|

UpaDhEraDhahkrutabaleendrashAtravaha swajanAya kEvalamadAt param padam||17||

SUMMARY: Wearing the appearance of a cute young bachelor and causing confusion for demons with his inimitable caliber, this Sri Narayana pushed down to the underworld the mischievous and deceitful ‘Bali’, an enemy of Lord Indra and restored Indra back in his heavenly abode.

SUMMARY 2: Wearing the form of a charming, attractive young boy and confusing the demons, Sri Narayana diverted some powerful and cunning “Jinadityas” from following spirituous path for wrong ends and bestowed Moksha upon his devotees and deities (Incarnation as Buddha).

In his incarnation as Vamana, Lord Narayana cheated the demons under the pretext of ‘seeking’ some help; similarly, in his incarnation as Buddha, Sri Vishnu cheated the demons under the pretext of preaching.

Incarnation of Sri Vishnu as Buddha is not the same as Gautama Buddha, which is clarified in Mahabharata Tatparya Nirnaya (32/146):

YastrauoyrANAm praThamO(s)tra jAtaha ShuddhOdanEtyEva jinEti chOktaha|

KSh|EtrE gayAKhyE(s)sya shishum prajAtam samprApya dUrE(s)tra baBhUva ViShNuhu||

In Dwadasha StOtra, Vamana Avatar and Buddha Avatar are described as:

Vamana Vamana mANavavESha daityavarAntakakAraNarUpa|(6/5)

BalimuKhaditisutavijayavinAshana jagadavanAjita Bhava mama sharaNam|(9/9)

DaityavimOhaka nityasuKhAdE dEvasubODhaka BudDhaswarUpa|(6/7)

DitisutamOhana vimalavibODhana paraguNa BudDha hE Bhava mama shanaNam|(9/13)

Some scholars are of the view that Gautama Buddha is among the ten incarnations of Lord Vishnu while some others contend that Gautama Buddha is not an incarnation of Lord Vishnu. Readers can take whichever version or interpretation is to their liking. The purpose of these incarnatons, in general, is punishment to the evil and protection of the virtuous.

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