(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/ ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

(Sri #Jagannathadasa virachita)
SRI #HARIKATHAMRUTASARA/
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ

Joy of Rama Devi and others is no match for the gaiety of Sri Hari/

ರಮಾದಿಗಳ ಆನಂದ ಶ್ರೀಹರಿಯ ಆನಂದಕ್ಕೆ ಎಳ್ಳಷ್ಟು ಸಾಟಿಯಲ್ಲ

101.     ಗಣನೆಯಿಲ್ಲದೆ ಪರಮಸುಖ ಸ-          

            ದ್ಗುಣಗಣಂಗಳ ಲೇಶಲೇಶಕೆ

‘            ಎಣೆಯೆನಿಸದು ರಮಾಬ್ಜಭವ ಶಕ್ರಾದಿಗಳ ಸುಖವು|

            ಉಣುತುಣುತ ಮೈಮರೆದು ಕೃಷ್ಣಾ_

            ರ್ಪಣವೆನಲು ಕೈಕೊಂಬನರ್ಭಕ

            ಜನಿಭೋಜನ ಸಮಯದಲಿ ಕೈ ಒಡ್ಡುವಂದದಲಿ||25||

            GaNaneyillade paramasuKha sa-

            dguNagaNangaLa lElEshake

            yeNeyenisadu ramAbjaBhava shakrAdigaLa suKhavu|

            UNutuNuta maimaredu kruShNA-

            rpaNavenalu kaikombanarBhaka

            jananiBhOjana samayadali kai voDDuvandadali||25||

SUMMARY; The happiness, joy or gaiety of Sri Hari is infinite, unlimited and immeasurable. The joy or gaiety of Rama, Brahma, Rudra, Indra and others is in no way comparable to the joy of Sri Hari. If anyone continuously experiences the subject matter and inadvertently pronounces “Krishnarpanamastu”, the Almighty stretches his arms like a baby does at a time when its mother is having meals, and receives the devotee.

Sri Hari is steadfast and stoic/ಶ್ರೀಹರಿಯು ನಿರ್ವಿಕಾರ

102.     ಜೀವಕೃತ ಕರ್ಮಗಳ ಬಿಡದೆ ರ-

            ಮಾವರನು ಸ್ವೀಕರಿಸಿ ಫಲಗಳ

            ನೀವನಧಿಕಾರಾನುಸಾರದಲವರಿಗನವರತ|

            ಪಾವಕನು ಸರ್ವಸ್ವ ಭುಂಜಿಸಿ

            ತಾ ವಿಕಾರವನೈದನೊಮ್ಮೆಗು

            ಪಾವನಕೆ ಪಾವನವೆನಿಪ ಹರಿ ಉಂಬುದೇನರಿದು||26||

            Jeevakruta karmagaLa biDade ra-

            MaVARANU sweekarisi PhalagaLa

            neevanaDhikArAnusAradalavariganavarata|

            PAvakanu sarvaswa Bhunjisi

            tA vikAravanaidanommegu

            pAvanake pAvanavenipa Hari umbudEnaridu||26||

            

SUMMARY: Sri Hari accepts all the Karmas (deeds) of living beings and bestows upon them the fruits of such deeds, in accordance with their individual eligibility. Despite accepting everything, Sri Hari never changes his shape or form. Fire God Agni accepts everything but does not change his form even once. Is it surprising then to say Sri Hari receives everything without changing his form or shape at any time as Sri Hari is the father of Pavaka or Fire God?

The following Shloka that is mentioned in Bhagavata substantiates the role of Fire God

TEjaswee tapasA deetO durDharShO dUraBhAjanaha|

SarvaBhakShO(s)pi yuktAtmA nAdattE malamagnivat||  

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SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Prayer to Ganga continued/ಗಂಗಾದೇವಿಯ ಪ್ರಾರ್ಥನೆ ಮುಂದುವರೆದ ಭಾಗ

ಶ್ರೀನಾರಾಯಣರಾಮಗೋಪತಿಹೃಷೀಕೇಶಾದಿರೂಪೋsಕ್ಷಮ

ಸ್ತ್ವಾಂ ಹಾತುಂ ಹರಿಸೂಕರಾಕೃತಿರಥ ಶ್ರೀದೇವಹೂತ್ಯಾತ್ಮಜಃ|

ವೇಣೀಮಾಧವಬಿಂದುಮಾಧವತನುಸ್ತೀರೇ ವ್ಯಧತ್ತ ಸ್ಥಿತಿಂ

ಗಂಗೇ ಕಿಂ ಬಹುನಾಧುನಾಪಿ ವಸತಿ ತ್ವದ್ಭರ್ತೃಗೇಹೇ ಹ್ಯಸೌ||21||

SreenArAyaNarAmagOpatihruShEkEshAdirUpO(s)kShama

stwAm hAtum harisUkarAkrutiraTha shreedEvahUtyAtmajaha|

VENeemADhavabindumADhavatanusteerE vyaDhatta sThitim

GangE kim bahunADhunApi vasati twadBhartrugEhE hyasau||21||

श्रीनारायणरामगॊपतिहृषीकॆशादिरूपॊsक्षमस्त्वां हातुं हरिसूकराकृतिरथ श्रीदॆवहूत्यात्मजः।

वॆणीमाधवबिंदुमाधव॒तनुस्तीरॆ व्यधत्त स्थितिं गंगॆ किं बहुनाधुनापि वसति त्वद्बर्तृगॆहॆ ह्यसौ॥२१॥

SUMMARY: Oh Ganga, your father Sri Narayana, even after bidding you adieu to your husband’s house, like a father who does not want to be away from his daughter, followed you as Narayana in Badari Ashram, Rama in Prayag, as Gopalakrishna at the conjunction of Alakanandini and Bhageerathi, as Sri Hrisheekesha, who is one of the 24 gods in Tapovan, as Anantashayana in Juhu kShetra, as Govinda at Hastinapura, Sri Vedavyasa in Vyasashram, as one of the 24 Gods named Hari in Haridwar, Sri Shwetavaraha in Sukara Kshetra, Kapila, Sri Veneemadhava in Prayag, Bindumadhava in Kashi, as Sri UdAramadhava at the joining point of Ganga with the sea and in several other forms on your banks at various places. There is no point in describing it further. He still rests upon the lap of your husband the king of Oceans. As stated in one of the Shruti sentences “Yamantaha samudrE kavayO(s)vayanti”, Lord Vishnu has not dissociated from you anywhere. He is with you everywhere.

One can remember the following Shloka in this context:

YO(s)sau sarvagatO ViShNuhu chitswarUpO niranjanaha|

Sa yEva dravarUpENa GangAmBhO nAtra samshayaha||

यॊsसौ सर्वगतॊ विष्णुः चित्स्वरूपॊ निरंजनः।

स यॆव द्रवरूपॆण गंगांभ्गॊ नात्र संशयः॥

Gist of this Shloka is that Sri Vishnu is existing in Ganga waters in liquid form. Sri Vishnu is in every tiny drop of Ganga Waters, eternally.

   

ಗಂಗೇ ತ್ವಂ ಶುಭಸಂಚಯಸ್ಯ ಜಯದಾ ದೋಷಾತ್ಮನಾಂ ನ ತ್ವಿತಿ

ಜ್ಞಾತಂ ಯತ್‌ಕ್ರತುಕೋಟಿಲಭ್ಯಸುಕೃತಸ್ಯಾಭ್ಯುನ್ನತಿಂ ಯಚ್ಛಸಿ|

ದುಷ್ಕರ್ಮಾಣ್ಯಮಿತಾನಿ ದೂರಯಸಿ ಯತ್ ತ್ವದ್ಗೇಯತೋ ಯೇಕ್ಷಯಾ

ಪಾನೇನಾಪ್ಯವಗಾಹನೇನ ಮನಸಾ ಧ್ಯಾನೇನ ಗಾನೇನ ವಾ||22||

GangE twam shuBhasanchayasya jayadA dOShAtmanAm na twiti

jnAtam yatkratukOTilaBhyasukrutasyABhyunnatim yachChasi|

DuShkarmANyamitAni dUrayasi yat twadgEyatOyEkShayA

pAnEnApyavagAhanena manasA DhyAnEna gAnEna vA||22||

गंगॆ त्वं शुभसंचयस्य जयदा दॊषात्मनां न त्विति ज्ञातं यत्क्रतुकॊटिलभ्यसुकृतस्याभ्युन्नतिं यच्छसि।

दुष्कर्माण्यमितानि दूरयसि यत् त्वद्गॆयतॊ यॆक्षया पानॆनाप्यवगाहनॆन मनसा ध्यानीन गानॆन वा॥२२॥

SUMMARY: Oh Ganga, we understand that you bless only those Satwiks (righteous) who take bath in you, with progress and prosperity and that you will not bestow upon non-righteous Tamas beings the same progress and prosperity because you will adore those who just see you or drink your waters or  take bath in your waters, meditate your name or praise you with such positive verves and waves that are equal to positive verves and waves secured by performing one crore Yagas or special sacred sacrifices, besides washing away the negative energy acquired by committing sins.

In his Neetishataka (One hundred Shlokas of ethics/morality), Bhartruhari praises Ganga by negative or abusive method of chiding her:

ShiraHa shArvam swargAt pashupatishirastaha kShitaDharam

maheeDhrAduttungAdavanimavanEshchApijaDaDhim|

ADhO(s)DhOgangEyam padamupagatA stOkamaThavA

vivEkaBhraShTAnAm Bhavati vinipAtaha shatamuKhaha||

शिरः शार्वं स्वर्गात् पशुपतिशिरस्तः क्षितिधरं महीध्रादुत्तुंगादवनिमवनॆश्चापिजडधिं।

अधॊsधॊगंगॆयं पदमुपगता स्तॊकमथवा विवॆकभ्रष्टानां भवति विनिपातः शतमुखः॥नीतिशतक २-१०)

The poet calls Ganga as “vivEkaBhraShTa” or a person who has lost the sense of difference between what is good and what is bad. It is because, Ganga transcends from the Heaven to the plait of Lord Shiva. She descends to Mount Himalaya and from there, she downs herself by coming to Earth. It is quite natural for those lacking knowledge to keep on progressing downwards.    

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SRI #RAGHAVENDRA SWAMY’S SRI #RAMACHARITRYA #MANJARI (ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)

SRI #RAGHAVENDRA SWAMY’S

SRI #RAMACHARITRYA #MANJARI

(ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)  

Akshakumara, who was killed by Hanumantha, was among the strongest demons of Lanka. After Ravana, even though Kumbhakarna was strong and highly dangerous, he was not such a huge threat because he was always sleeping and none bothered about waking him up, albeit till the final stages of Rama’s destruction of Lanka; therefore, after Ravana, Indrajitu, eldest son and prince of Lanka, was very popular for his skills of war, especially the deceitful mystic war. Next to Indrajitu, in terms of strength and valor, was Akshakumara. To force Ravana to send Indrajitu to war field, Hanumantha thought that killing of Akshakumara was essential. Accordingly, Hanumatha killed Akshakumara after allowing him to display all his war skills. Hanumantha also decided not to kill Indrajitu and not allow Indrajitu to overtake him.

The death of Akshakumara at the hands of #Hanumantha created a storm of questions and confusion in the mind of Ravana. He was not aware of any Monkey capable of killing Akshakumara, which was as good as nullifying a major chunk of the army of Ravana. Now, Ravana summoned Indrajitu and told him: “My dear son, the three worlds are aware of your power, strength and bravery. You have defeated Indra quite easily, without any fuss or sweat. There is no Astra or Shastra you are unaware of. You can fire the fiercest arrow and subdue any arrow shot by the enemy. I request you to quickly go and somehow catch that wild monkey alive and bring it here. You should be very cautious and alert because this monkey seems to be very dangerous and more powerful than the likes of Vali, Sugreeva or even Jambavant. You should not allow that monkey to overpower you.”

Indrajitu rode on a chariot driven by wild tuskers. Apart from several bows, quivers and arrows, the chariot of Indrajitu was equipped with all kinds of war weapons. Unlike normal newborns which cry at the time of birth, Indrajitu produced a sound that was reminiscent of thunder stroke. Therefore, he was named Meghanada or sound of clouds.

Indrajitu landed near the main entrance of Ashokavana, where Hanumantha was waiting for someone to come and confront him. He saw Indrajitu and he was mentally prepared for that moment. Hanumantha thought that he would get bundled by Indrajitu so that he could meet Ravana and convey the message of Ravana.

#Indrajitu, initially tried his best to unnerve Hanumantha but was totally unsuccessful. Indrajitu then fired Brahmastra to bind Hanumantha. Hanumantha had been blessed by Lord Brahma with a boon that would protect Hanumantha and would not harm him or kill him in war. Hanumantha knew that boon but did not want to dishonor Brahma. Therefore, he pretended as though he had been bound by Brahmastra. As soon as Hanumantha fell on the ground, unaware of the power of Brahmastra, the demon soldiers began tying Hanumantha with ropes and chains. It was being disrespectful to Brahma and therefore the shackles of that sacred arrow immediately got released. Hanumantha became aware of this but pretended as though he was still under the influence of Brahmastra. Indrajitu was furious with demon soldiers for their foolish act but felt happy that Hanumantha had not realized the reality. Hanumantha was then taken in a procession through Lanka thoroughfares to the palace of Ravana.

Hanuman’s advice to Ravana will be narrated in the next episode.  

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 27 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ ಶ್ಲೋಕ 27ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 27 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ ಶ್ಲೋಕ 27ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Srirama’s journey to forest/Sri Krishna’s journey to Nandanavana-

ಶ್ರೀರಾಮನ ಅರಣ್ಯಗಮನ/ಶ್ರೀ ಕೃಷ್ಣ ಸೇರಿದ ಬದರಿಕಾಶ್ರಮ

ಸ ಜಗಾಮ ಮಾತೃಜನತುಷ್ಟಯೇ ಕಿಲ ತ್ವರಿತೋವನಂ ವಿದಧದೀಪ್ಸಿತಂ ಸತಾಮ್|

ಸಹ ಭಾರ್ಯಯಾsಪಿ ಶುಭಯಾ ಮಹಾಜಯಧ್ವಜಲಕ್ಷ್ಮಣಾಗ್ರ್ಯಸುಹೃದಾ ವಿನಾsಮುದಾ||27||

Sa jagAma mAtrujanatuShTayE kila twaritOvanam vidaDhadeepsitam satAm|

Saha BhAryayA(s)pi shuBhayA mahAjayaDhwajalakShmaNAgrya suhrudA vinA(s)mudA||27||

स जगाम मात्रुजनतुष्टयॆ किल त्वरितॊवनं विदधदीप्सितं सताम्।

सह भार्यया(s)पि शुभया महाजध्वजलक्ष्म्णाग्र्यसुह्रुदा विना(s)मुदा॥२७॥

SUMMARY: (1) Owing to the love and affection towards his mother Kaikeyi, Srirama, along with pure-hearted wife Seetha and Lakshmana, who was an ardent devotee and like a flagpost for victory against the enemies, he (Srirama) swiftly travelled without an iota of agony or sorrow, towards the forest, for fulfilling the desires of the virtuous.

SUMMARY: (2) To make his mother Aditi happy, Sri Krishna, along with his beloved wife Satyabhama and the symbol on the flag of his chariot Garuda, happily and swiftly travelled towards Badarikashram to fulfill the desires of the virtuous.

The hidden message, as far as Sri Ramavatar is concerned, in this stanza is that Srirama had all affection for Kaikeyi. He was not upset for her becoming instrumental for his exile to forest. In fact, it was preplanned. If Srirama would not have gone to forest, the demons in various forests could not have been destroyed to pave the way for the Rishis, saints and Munis in those forests to continue their penance and spiritual activities. The lone goal of the incarnation of Sri Vishnu as Srirama was the destruction of Ravana and Kumbhakarna and the exile of Srirama to forest was inevitable for him to carry out the mission as per the desires of deities, including Indra, Rudra, Varuna, Agni and others.

Sri Krishna went to Badarikashram to kill Narakasura.

In the case of Ramavatara, “sa jagAma vanam” should be retained as it is; with reference to Krishnavatara, it should be read as “Sa KrishNaha satAmavanam vidaDhat”. “Matrujanam” refers to Kaikeyin in Ramavatar and Aditi in Krishnavatara. While “MahAjaDhwajalakshmaNAgrya suhruda” is retained for Ramavatara, it is slightly altered as “MahAjayaDhwajEna LakhmaNAKhyEna agrya suhrudA| amudA vina and “mahAvijayEna DhwajachihnEna GaruDEna cha” for Krishnavatara.

Sri Krishna was requested by the Rishis living around Badarikashrama to relieve them from the terrorism of Narakasura and his associates. The act was also aimed at making Aditi happy.      

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SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

#Pictographic description of Goddess Ganga/ಗಂಗಾ ದೇವಿಯ ಅದ್ಭುತ ವರ್ಣನೆ

ಹೇ ಗಂಗೇ ತವ ಕೋಮಲಾಂಘ್ರಿನಲಿನಂ ರಂಭೋರು ನೀವೀಲಸತ್

ಕಾಂಚೀದಾಮತನೂದರಂ ಘನಕುಚವ್ಯಾಕೀರ್ಣಹಾರಂ ವಫುಃ|

ಸನ್ಮುದ್ರಾಂಗದಕಂಕಣಾವೃತಕರಂ ಸ್ಮೇರಂ ಸ್ಫುರತ್ಕುಂಡಲಂ

ಸಾರಂಗಾಕ್ಷಿ ಜಲಾನ್ಯದಿಂದುರುಚಿ ಯೇ ಜಾನಂತಿ ತೇsನ್ಯೇ ಜಲಾತ್||20||

HE GangE tava kOmalAnGhrinalinam ramBhOru neeveelasat

kAncheedAmatanUdaram GhanakuchvyAkeerNahAram vapuhu|

sanmudrAngadakankaNAvrutakaram smEram sPhurakunDalam

sArangAkShi jalAnmadinduruchi yE jAnanti tE(s)nyE jalAt||20||

हॆ गंगॆ तव कॊमलांघ्रिनलिनं रंभॊरु नीवीलसत् कांचीदामतनूदरं घनकुचव्याकीर्णहारं वपुः।

सन्मुद्रांगदकंकणावृतकरं स्मॆरं स्फुरत्कुंडल सारंगाक्षि जलान्यदिंदुरुचि यॆ जानंति तॆsन्यॆ जलात्॥२०॥  

SUMMARY: Hey GangA, your feet are as soft as lotus flower; your thighs are like the stems of banana plant; the waist-band on the sari is bright and your stomach is lean; the necklace that spreads across the closely knit breasts, the arm band, shining ring and bangles have added to your charm; you are wearing a pleasant smile and your eyes are reminiscent of the eyes of deer; the pleasant radiation around the sinews of your charming mien is reminiscent of moonlight. Anyone thinking that your watery body is different from your personality is separate/different from water or they are like solids or idiots.

Sri Vadirajaru is clarifying that there is a lot of difference between ordinary water and Teertha. Teertha is the water with which the idols or images of Gods and Goddesses are anointed. Anointment is done after invoking the goddesses of sacred rivers Ganga, Yamuna, Godavari, Saraswati, Narmada, Sindhu and Kaveri. The goddess of each river has a specific form and the invocation is addressed to them. They are requested to be present in the Kalash from which the water is drawn in a conch and used in the anointment of the God. In general, the Kalash water is used exclusively for the anointment of Lord Vishnu and his various incarnations.

The Teertha, as explained above, is a panacea for all diseases and a protection from all evils.

Two more stanzas are dedicated to Ganga by Sri Vadirajaru, which will be explained in the next episode/s.

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SRI #RAGHAVENDRA SWAMY’S SRI #RAMACHARITRYA #MANJARI (ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)

SRI #RAGHAVENDRA SWAMY’S

SRI #RAMACHARITRYA #MANJARI

(ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)  

Hanumantha had already decided to somehow prompt Ravana to react and the easiest way to do it was to destroy the Ashoka Vana, which was deeply loved by Ravana. He launched an onslaught on the trees, plants and creepers in Ashoka Vana. He spoiled the pure water pond in that orchard. Hanumantha was very careful while executing his plan. He did not touch the tree under which Seetha was sitting.

After fully destroying Ashoka forests, Hanumantha roared like lion and stood behind the main entrance of Ashoka Vana. When Hanumantha roared aloud, the entire Lanka trembled and the female demons surrounding Seetha Devi ran in different directions to save their lives. Meanwhile, some female demons took the courage to ask Seetha about the Vanara. Seetha categorically denied tobe aware of who that Vanara was. She said: “You demons, you are capable of changing your shape and appearance. I have not spoken to any monkey and I do not know which monkey you are pointing at?” However, female demons did not trust Seetha. They also went to Ravana and complained against the monkey. Ravana sent one of the prominent army of about eighty thousand soldiers and eighty crore distinguished leaders. He instructed the army chief to try his maximum to catch the monkey alive. The first battalion of army sent by Ravana was consisting of Kinkaras, 

 who were killed within a flash by Hanumantha. He announced aloud that he was a messenger of Srirama and there were several ‘more powerful’ monkeys at the disposal of Srirama. He said that that Srirama would soon lay siege on Lanka, destroy it and take Seetha away. Ravana, who heard the roar of Hanumantha and got the information that Kinkaras had been precipitated by Hanumantha, sent Jambumali, son of Prahasta, the chief minister of Lanka. Jambumali rode on a chariot driven by donkeys. Hanumantha was equipped with a large iron bolt he had removed from the main door of Ashoka Vana. He destroyed the entire army of Jambumali along with Jambumali. Another seven sons of seven ministers sent by Ravana were killed by Hanumantha. Durdharsha, Yupaksha, Virupaksha and Praghasa, who were commanders of different ardies were sent by Ravana and their fate was no different. Ravana was now a worried person. He could not guess who this Hanumantha could be. He knew about Sugreeva, Vali and others. He had not heard anything about Hanumantha. Ravana turned his face towards Aksha, one of his sons. Aksha understood the mind of Ravana and galloped towards Ashoka Vana, along with a huge army. Aksha too met the same fate as the other demon chiefs who had battled earlier. It was then left to Indrajitu, the most beloved son of Ravana and a very powerful warrior.

The battle between Hanumantha and Indrajitu will be discussed in the next episode.  

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 26 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 26ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 26 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ಸಪ್ತಮ ಸರ್ಗ ಶ್ಲೋಕ 26ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Seetha Kalyana and Rukmini Kalyana/ಸೀತಾ ಕಲ್ಯಾಣ ಮತ್ತು ರುಕ್ಮಿಣೀ ಕಲ್ಯಾಣ

ಕಮಲಾಮಯಂ ಕಮಲಪತ್ರಲೋಚನಾಂ ಭುವಮಾಗತಾಂ ನೃಪಸುತಾಂ ಗೃಹೇತವಾನ್|

ನಿಜಲೀಲಯಾ ವಿಜಿತರಾಜಶಾತ್ರವೋ ಮುದಮಾಪದಾಪ್ಯ ಪುರಮದುರ್ಗಮಮ್||26||

KamaAmayam kamalapatralOchanAm BhuvamAgatAm nrupasutAm gruheetavAn|

NijaleelayA vijitarAjashAtravO mudamApadApya puramadurgamam||26||

अथ कमलामयं कमलपत्रलॊचनां भुवमागतां नृपसुतां गृहीतवान्।

निजलीलया विजिराजशात्रवॊ मुदमापदाप्य पुरमदुर्गमम्॥२६॥

SUMMARY: Srirama/Sri Krishna married princess, the daughter of Janaka, Seetha (daughter of Bheeshmaka, Rukmini), an incarnation of Sri Mahalakshmi. He defeated Parashurama, who was pretending to be the chief destroyer of Kshatriyas but in reality wanted to prune their pride and save the world from some arrogant Kshatriya Kings, only to lure the demons (Sri Krishna won against Jarasandha and other enemies), entered Ayodhya, which was as unfathomable as the ocean, and felt very happy (Sri Krishna entered Dwaraka, which could not be easily accessed as it was in the midst of an ocean).

The marriage of Srirama with Seetha and Srikrishna with Rukmini has been beautifully described parallelly in this stanza.      

NrupasutA (नृपसुता) means Seetha, the daughter of King Janaka in the case of Srirama and Rukmini (also spelt as Rugmini), th daughter of Bheeshmaka, in the case of Sri Krishna. Similarly, “RAjashatravaha” means “RAjAna yEva shAtravAshcha”, which denotes Kshatriya Kings in Tretayuga (Ramavatar) and demon kings in Dwaparayuga. In the case of Ramavatar “AbDhidurgamam” refers to Ayodhya City, which was like an ocean and not accessible for enemies. In the case of Sri Krishnavatar, Dwaraka was not accessible because it was surrounded by the sea.

There is a misconception that Rama defeated Parashurama or Parashurama confronted Rama when the latter was returning home after getting married. In reality, Rama and Parashurama are both incarnations of Lord Vishnu and there is no question of any sort of rivalry, war, victory or defeat between them. It was purely to lure the demons that an ordinary human being was quie strong and courageous. 

  

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