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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

GayAgadADhara/ಗಯಾಗದಾಧರ

Description of Gaya Kshetra/ಗಯಾ ಕ್ಷೇತ್ರದ ವಿವರಣೆ

ಗಯಾಭಿಧಮಿದಂ ಕ್ಷೇತ್ರಂ ಶ್ರಯೇ ಶ್ರೇಯಸ್ಕರಂ ನೃಣಾಮ್|

ನ ಯತ್ರ ಸಹತೇ ಜಾತು ಕ್ರಿಯಾ ಜನ್ಮಾಂತರಕ್ರಿಯಾಮ್||27||

GayABhiDhamidam kShEtram shraE shrEyaskaram nruNAm|

Na yatra sahatE jAtu kriyA janmAntarakriyAm||27||

गयाभिधमिदं क्षॆत्रं श्रयॆ श्रॆयस्करं नृणां।

न यत्र सहतॆ जातु क्रिया जन्मांतरक्रियां॥२७॥

SUMMARY: I take shelter in this Gaya, which makes the people happy. The death anniversary performed for forefathers here ensures a place in Vaikuntha for the departed souls. This means the forefathers will be eternally relieved from the cycle of birth and death. There will not be any need for performing the anniversary for forefathers in the future after performing it in Gaya.

In Padma Purana, Vayu Purana and Agni Purana, it is stated that one should have or long to have many sons because even if one of them goes to Gaya and performs the Pindapradana or ChaTaka Shraddha, it will ensure eternal relief from cycle of birth and death and a permanent place in Vaikuntha.

“YEShTavyA bahavaha putrA yadyEkO(s)pi gayAm vrajEt|YajEtavAshwamEDhEna neelam vA vRuShapussrujEt||

ऎष्टव्या बहवः पुत्रा यद्यॆकॊsपि गयां व्रजॆत्।

यजॆतवाश्वमॆधॆन नीलं वा वृषमुस्स्रुजॆत्॥

In Garuda Purana, it is stated:

JeevatO vAkyakaraNAt pratyabdham (mrutAhE) BhUri BhOjanAt|

GayAyAm pinDadAnAchcha triBhihi putrasya putrakA||

जीवतॊ वाक्यकरणात् प्रत्यब्दं (मृताहॆ) भूरि भॊजनात्।

गयायां पिंडदानाच्च त्रिभिः पुत्रस्य पुत्रता॥

A son should obey the orders of parents, when they are alive; after their death, he should perform the anniversary and provide sufficient, delicious meals to friends and relatives and then perform Pndapradana to them in Gaya. Only then he will be gaining the son-hood or he can justify himself as a son.

Although it is said that there will not be any need to perform the anniversary of the deceased every after performing it once at Gaya, the Shastras amply prescribe that even after performing the anniversary in Gaya, the annual ceremony should be performed during the entire lifetime. Performance of the annual ceremony at Gaya has special significance and value.

The Gaya Charitra and two more stanzas on this Kshetra by Sri Vadirajaru will be narrated in the next episode.    

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 32 and 33 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ ಶ್ಲೋಕ 32, 33ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 32 and 33 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ ಶ್ಲೋಕ 32, 33ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Information about Seetha/Information about Pandavas – ಸೀತೆಯ ಬಗ್ಗೆ ವರದಿ/ಪಾಂಡವರ ಬಗ್ಗೆ ವರದಿ

ಮುದಮಾಪ್ಯ ತತ್ರ ದಯಿತೋರುವಾರ್ತಯಾ ಮಧುಹಾ ಮರುತ್ಸುತಮುಖಪ್ರವೃತ್ತಯಾ|

ಹರಿತಿಗ್ಮಚಕ್ರಲಸಿತೋsಬ್ಧಿಮಧ್ಯಗಂ ಪ್ರಯಯೌ ಸ ಪುಣ್ಯಜನಸೇವಿತಂ ಪುರಮ್||32||

MudamApya tatra dayitOruvArtayA maDhuhA marutsutamuKhapravruttayA|

HaritigmachakralasitO(s)bDhimaDhyagam prayayau sa puNyajasEvitam puram||32||

मुदमाप्य तत्र दयितॊरुवार्तया मधुहा मरुत्सुतमुखप्रवृत्तया।

हरितिग्मचक्रलसितॊ(s)ब्धिमध्यगं प्रययौ स पुण्यजनसॆवितं पुरं॥३२॥

SUMMARY (1): Srirama, the foe of Madhu, was very happy after hearing the wonderful information about his beloved wife Seetha Devi from Hanumantha. Adorned with the fierce army of monkeys, he reached Lanka City that was in the middle of the ocean.

SUMMARY(2): Hearing the wornderful information about the deeds of his beloved Bheemasena and other Pandavas, Lord Sri Krishna became very happy. Adorned with his Sudarshana Chakra, the Golden Disc, Lord Krishna reached Dwarakapuri, which was brimming with good and virtuous people and was in the middle of the sea.

“DayitOruvArtayA(दयितॊरुवार्तया)” refers to the information about the whereabouts of Seetha Devi for Ramavatara interpretation; similarly, Krishna was very happy after hearing about Pandavas.

In the case of Ramavatara, Marutsuta refers to Lord Hanumantha and in the case of Sri Krishnavatara, it means Lord Bheemasena as both are incarnations of Lord Vayu.

Destruction of Ravana and his followers/Destruction of Kauravas – ರಾವಣಾದಿಗಳ ಸಂಹಾರ/ಕೌರವರ ಸಂಹಾರ

ಪೃಥುಕುಂಭಕರ್ಣಗಜರಾಜಮುದ್ಧತಂ ಸಸಹೋದರಂ ಸವಿಬುಧೇಂದ್ರಶಾತ್ರವಮ್|

ಧರಣೀಭರಂ ಪೃಥುಲಚಕ್ರಮಕ್ಷಿಣೋನ್ನಿಶಿತೇಷುಚಕ್ರಕೃತವಿಕ್ರಮಃ ಪ್ರಭುಃ||33||

PruThukumBhakarNagajarAjamudDhatam ssahOdaram savibuDhEndrashAtravam|

DharaNeeBharam pruThulachakramakShiNOnnishitEShuchakrakrutavikramaha prabhuhu||33||  

पृथुकुंभकर्णगजराजमुद्धतं ससहॊदरं सविबुधॆंद्रशात्रवं।

धरणीभरं पृथुलचक्रमक्षिणॊन्निशितॆषुचक्रकृतविक्रमः प्रभुः॥३३॥  

SUMMARY (1): Lord Srirama exhibited his bravery with heaps and clusters of sharp arrows in killing elephant-like gigantic Kumbhakarna, who had become a huge burden on earth, along with his brother Ravana, the arrogant Indrajitu and the huge army of demons.

SUMMARY (2): Displaying his valor with sharp arrows and the Sudarshana, the Golden Disc, Lord Sri Krishna got the huge armies, consisting of giant elephants that were adorned with earthen pot-like ears and other animals, which have all become a burden on earth, destroyed, along with the brothers who led them or were a part of those armies.

Srirama was assisted by a huge army of monkeys in destroying Ravana, Kumbhakarna, Indrajitu and the entire army of demons. Sri Krishna assisted the Pandavas in getting Kauravas and their eighteen AkShauhini Army destroyed. In both the incarnations, Lord Hari accomplished the task of ShiShTa Rakshana and DuShTa shikShaNa or protection of the virtuous and punishing the evil.                  

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

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

CANTO V – VIBHUTI SANDHI

In this Canto, Sri Jagannatha Dasaru describes ten Vibhuti (ವಿಭೂತಿ) rupas or forms Sri Hari, including Neeta. Neeta means ‘niyata’ and it refers to the manifestation of Lord Hari in Saligrama and such other sacred objects. Neeta refers to 'common‘ forms that are worshipped in individual houses. ‘Special’ (VisheSha) forms are those which are worshipped by Yatis, saints, Munis, Rishis and so on. ‘Sajati’ (of same class or category) refers to that form which is worshipped by Indra and other deities. ‘Naija’ means ‘true’ and this form refers to the popular forms such as Vasudeva. ‘Ahitachala’ refers to the existence of Sri Hari in statues and idols. ‘Sahajachala’ refers to the manifestation of the Lord in the form of mountains, hills and so on. ‘Vijati’ is that form with which Lord Hari exists in vivid and varied objects to make them appear or to be considered as sacred. ‘Akhanda’ refers to the eternal form and ‘Khanda’ refers to temporal form.

107.     ಶ್ರೀ ತರುಣಿವಲ್ಲಭನ ಪರಮ ವಿ-

            ಭೂತಿ ರೂಪವ ಕಂಡ ಕಂಡ-

            ಲ್ಲೀ ತೆರದಿ ಚಿಂತಿಸುತ ಮನದಲಿ ನೋಡು ಸಂಭ್ರಮದಿ|

            ನೀತ ಸಾಧಾರಣ ವಿಶೇಷ ಸ-

            ಜಾತಿ ನೈಜಾಹಿತವು ಸಹಜ ವಿ-

            ಜಾತಿ ಖಂಡಾಖಂಡ ಬಗೆಗಳನರಿತು ಬುಧರಿಂದ||1||

            Sri TarunivallaBhana parama vi-

            BhUti rUpava kanDa kanDa-

            Llee teradi chintisuta manadali nODu samBhramadi|

            Neeta sADhAraNa vishESha sa-

            jAti naijAhitavu sahaja vi-

            jAti KhanDAKhanDa bagegaLanaritu buDharina||1||

SUMMARY: Look at the great forms of Sri Hari, the husband of Mahalakshmi, by thinking of him in anything and everything you come across. Look at those objects with enthusiasm, high spirit and interest. Learn about his ten forms such as Neeta, SADhAraNa, VishESha, SajAti, Naija, AhitAchala, SahajAchala, VijAti, KhanDa and AKhanada from Budha (scholars, knowledgeable) and think about those forms with that preconceived knowledge.

There is a difference between “Swayamvyakta” or self-manifestation and other forms of Sri Hari. In all other forms, except the self-manifested form, invocation of the Lord through Avanaha (invitation), TattwanyAsa and MatrukAnyasa (chanting of Mantras and through various acts in a prescribed manner) is essential. Any form that does not warrant Avahana, Tattvanyasa and MatrukAnyasa process is called as “self-manifested”. There are several temples and shrines across the globe where the presiding deity is said to be “Swayamvyakta” or self-manifested. The deity will be present in those statues eternally.

The following table indicates the different forms:

Sl. No.	Category	Form of manifestation
1.	Neeta	In idols and statues, through invocation, worship
2.	SADhAraNa	Existence in all animate and inanimate things
3,	VishESha	Manifestation in Pruthu, Lakshmana and others
4.	SajAteeya	Matsya and other incarnations
5.	Naija	In attributes such as knowledge, joy = ‘NijaishwaryayutAha sarvE’ iti RatnAvalyuktEhe        (‘निजैश्वर्ययुताः सर्वॆ’ इति रत्नावल्युक्तॆः)
6.	Aahita	Manifestation in Jnanis or knowledgeable – ‘JnAnyAhitAni jAneehi sarvatra chaturAnana’ iti vyAptirahastOktEhe (’ज्ञान्याहितानि जानीहि सर्वत्र चतुरानन’ इति व्याप्तिरहस्तॊक्तॆः)
7.	Sahaja	The form that emanates due to cause and consequence and correlation.
8.	VijAteeya	The portion of Lord Hari which exists in Brahma, Rudra, Indra and others to perform different acts
9.	KhanDa	The infinite form that exist in every grain of rice
10.	AKhanDa	The form that eternally exists in Saligrama and other things.

   There are 40 stanzas in this Canto. Sri Jagannatha Dasaru describes each and every form, their manifestation, significance etc., in these stanzas. It may be difficult to find suitable visual representation for all the forms. We may try to understand them in a bunch of more than one stanza at a time.

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SRI KASHI VISHWANATHA/ಶ್ರೀ ಕಾಶಿ ವಿಶ್ವನಾಥ

ದೋಷಂ ಮೇ ಹರ ಹೇ ಹರೇತಿ ಪತಿತಂ ಪಾದೇ ನಖಚ್ಚದ್ಮನಾ

ನಿರ್ದೋಷಂ ಮೃಗಬಿಂಬಮೇಣಹರಣಾತ್ ಕೃತ್ವೈವ ಮೂರ್ಧ್ನಿ ನ್ಯಧಾತ್|

ಗಂಗಾತೀರನಿವಾಸತಃ ಶುಚಿತಮಂ ಕುರ್ವನ್ನಿವಾಹೀಶ್ವರಾಸಂಗಾತ್

ತತ್ಪ್ರಥಯನ್ನಿವ ಪ್ರತಿದಿನಂ ಪಾಯಾತ್ ಸ ಮೃತ್ಯುಂಜಯಃ||25||

DOSham mE hara hE harEti patitam pAdE naKhachChadmanA

nirdOSham mrugabimbamENaharaNAt krutvaiva mUrDhni nyaDhAt|

GangAteeranivAsataha shuchitamam kurvannivAhEshwarAsangAt

tatpraThayanniva pratidinam pAyAt na mrutyunjayaha||25||

दॊषं मॆ हर हॆ हरॆति पतितं पादॆ नखच्छद्मना निर्दॊषं मृगबिंबमॆणहरणात् दृत्वैव मूर्ध्नि न्यधात्।

गंगातीरनिवासतः शुचितमं कुर्वन्निवाहीश्वरासंगात् तत्प्रथयन्निव प्रतिदिनं पायात् स मृत्युंजयः॥२५॥

SUMMARY: The nails of the fingers of the legs of Lord Eshwara, which are reminiscent of half moon, pure and bright, are very similar to the Moon. In the guise of such nails, the Moon fell at the feet of Eshwara and said: “Oh Lord Mahadeva, please remove this stain of the deer that is stuck on me.” Lord Eshwara responded by removing that stain, took it in his hand and then wore the Moon on his head. Moreover, Lord Eshwara placed the Moon on his head, beside Ganga, to enhance his solemnity and sobriety.  Lord Eshwara appears to be pronouncing that the Moon is not ‘stained’ or is ‘without any stain’ by displaying the cobras in his matted hair. Thus, may this Mrutyunaja, Rudra and Chandrashekhara protect us.”

Sri Vadirajaru is assuring human beings with this stanza that Lord Rudra or Chandrashekhara always removes the sins and bestows blessings; Lord Rudra fulfills all desires of the devotees.

ಮೌಲೌ ಯಚ್ಚರಣಾಂಬು ಫಾಲಫಲಕೇ ಯಸ್ಯಾಂಘ್ರಿರೇಣುಃ ಕಥಾ

ಕರ್ಣೇ ಚ ವಾಚಿ ಯದೀಯನಾಮ ಹೃದಿ ಯದ್ರೂಪಂ ಯದಾಸ್ವಾದಿತಮ್|

ಕುಕ್ಷೌ ಯತ್ತಪಸೇsಪಟಂ ಕಟಿತಟಂ ವ್ಯಾಘ್ರಾಜಿನೇ ಸಂಸ್ಥಿತಿಃ

ಪಾದೌ ಯತ್ಪುರಚಾರಿಣೌ ಸ ಹಿ ಸದಾ ತತ್ಕಿಂಕರಃ ಶಂಕರಃ||26||

Maulau yaccharaNAmbu PhAlaPhalakE yasyAnGhrirENuhu kaThA

karNE cha vAchi yadeeyanAma hrudi yadrUpam yadAswAditam|

KakuShau yattapasE(s)paTam kaTitaTam vyAGhrAjinE samsThitihi

pAdau yatpurachAriNau sa hi sadA tatkinkaraha Shankaraha||26||

मौलौ यच्चरणांबु फालफलकॆ यस्यांघ्रिरॆणुः कथा कर्णॆ च वाचि यदीयनाम हृदि यद्रूपं यदास्वादितं।

कुक्षौ यत्तपसॆsपटं कटितटं व्याघ्राजिनॆ संस्थितिः पादौ यत्पुरचारिणौ स हि सदा तत्किंकरः शंकरः॥२६॥

SUMMARY: In the head of Lord Rudra is the Teertha or the holy water that originated from the toe of Lord Hari; in the forehead of this Lord Rudra is the dust collected from under the feet of Lord Hari; in the ears of Lord Rudra the stories in praise of Lord Hari are always heard; in every word Lord Rudra spells is hidden the name of Lord Hari; and the heart of Lord Shiva is always adored with the pleasant forms of Lord Vishnu. In his belly, Lord Rudra always keeps the food offered first to Lord Vishnu; the waist of this Lord Rudra is uncovered to show that he is engaged in penance of Sri Vishnu; he sits on the skin of Tiger; his legs are always engaged in pilgrimage to the sacred shrines of Lord Vishnu and may this Shankara is always popular as the follower of Lord Vishnu.

Sri Vadirajaru has depicted Kashi and Lord Rudra there as Vaishnavite pilgrim centre and an ardent devotee of Lord Vishnu, respectively. Therefore, Sri Vadirajaru has described each and every organ of Lord Rudra as carrying the symbols of Lord Vishnu. This view point has been explained in “Kashi Mahatme” or the “Significance of Kashi Kshetra”.

There are several instances in Bhagavata and other Puranas that testify the facts Sri Vadiraja has included in the above stanzas.  

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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”)  

Hanuman returns from Lanka/ಶ್ರೀ ಹನುಮಂತ ದೇವರು ಲಂಕೆಯಿಂದ ಹಿಂದಿರುಗಿದರು

Sri Hanuman killed a few powerful and strong demons, burnt the entire Lanka, except the house of Vibheeshana, met Seetha again, convinced her that Srirama would soon be laying siege on Lanka with a huge army of monkeys of Sugreeva and Lakshmana, destroy Ravana along with his family and friends and take her back to Ayodhya. He had created deadly fear in the minds of Ravana and his followers, which was enough to weaken his psyche and strength. Having decided to travel back in northern direction, Hanumantha grew his physique to the size of a mountain, pressed a mountain tower that was ten Yojana wide and thirty Yojana high with his feet to spring from that spot into the sky. Due to the pressure that Hanumantha exerted, the mountain was smashed and fell apart. He reached Mount Mahendra where his fellow beings were eagerly waiting for his return. Before landing, Hanuman roared aloud like a lion that indicated to his fellow being that he had completed the task. Jambavantha was the first one to understand the roar as he told Angada and other monkeys: “This roar of Hanuman means that he has seen Seetha Devi. There can be least doubt about it.” The monkeys were thrilled to hear those words of Jambavantha and they started jumping and leaping up and down to express their delight and excitement. Hanumantha announced: “I saw Seetha Devi.”

After the initial exchange of pleasantries and after Hanuman briefed about his deeds in Lanka, Angada said: “It does not fit well for us to just tell Rama that we have seen Seetha. Hanuman has already destroyed several noted demons. All of us can go to Lanka now, kill Ravana, take Seetha and present her to Rama. He will be very much pleased and impressed with us. If we just tell him that we have seen Seetha, he might not be pleased with us.” However, Jambavantha pacified Angada: “No! Rama has only asked us to find out the place where Seetha is. He wants to kill the kidnapper himself. It would be wrong on our part to kill or punish Ravana. Let us go to Kishkindha and Hanuman will narrate the story of his visit to Lanka. Rama will decide on the next course of action.”

Led by victorious Hanuman, the monkeys were returning to Kishkindha, when the Madhuvan, which was the most loved garden of Sugreeva, caught their attention. Monkeys always love honey. They sought the permission of Angada, the team leader, for having a free time in Madhuvana. Angada was quick to permit them. Madhuvana was being maintained by a cousin of Sugreeva named Dadhimukha. None could ever enter Madhuvana without prior permission from Sugreeva. But, this occasion was very special and all the monkeys went on a rampage. They destroyed the plants, trees, beehives, drank honey, jumped, joked, laughed and did everything they could, without paying any attention to the guards, who tried to first cane them to bring them under control, but failed to do anything as the monkeys were intoxicated by the honey they had drunk and due to the excitement of success they had achieved. They even caned and beat Dadhimukha, who fled to Sugreeva and complained about the onslaught of monkeys. Dadhimukha was very much frightened as he was expecting Sugreeva to react violently after hearing the complaint. On the contrary, Sugreeva could easily guess that the mirth, the enjoyment and the courage the monkeys had exhibited by entering and destroying his beloved Madhuvana was the result of the success that the monkeys must have achieved. Sugreeva asked Dadhimukha to bring all the monkeys with great honor and respect. Dadhimukha stood at the gate of Madhuvana and told the monkeys aloud that Sugreeva was eager to see them all. The monkeys were not only relieved but were happy to hear that Sugreeva had called them up. The monkeys returned to Kishkindha, where Sugreeva was waiting under a tree, along with Rama and Lakshmana. Immediately on seeing Rama, Hanuman just said: “Saw Seetha”. Srirama felt so happy at that moment that he wanted to honor Hanuman with some gift. He said: “Hanuman, I want to give you some gift. I have nothing else now except a hug. Please accept this as a gift”, he hugged Hanuman. This is the only occasion that Rama hugged Hanuman. Rama never hugged anyone else in the entire Ramayana. Such depictions are imaginary.  

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