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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Mathura III – Vrindavana/ಮಥುರಾ III – ವೃಂದಾವನ

ಯತ್ಕುಂಜಾ ಮುರವೈರಿಸಂಗತವಧೂವಿಕ್ರೀಡನೈರ್ವಾಸಿತಾಃ

ಯತ್ಸಂಜಾತಸುರದ್ರುಮೌಘಮಹಸಾ ವಿದ್ಯೋತಿತಾಶಾಮುಖಮ್|

ಯತ್ಪಾಥಃ ಸುರಸಿಂಧುಸಿಂಧುಮಹಿತಂ ಯತ್ರಾಖಿಲೈರ್ಲಕ್ಷಿತಂ

ಶ್ರುತ್ಯಂತಾಂತರಿತಂ ಮಹಃಪರಮಹೋ ವೃಂದಾವನಂ ಪಾವನಮ್||34||

YatkunjA muravairisangatavaDhUvikreeDanairvAsitAha

yatsanjAtasuradrumauGhamahasA vidyOtitAtAshAmuKham|

YatpAThaha surasinDhusiDhumahitam yatrAKhilairlakShitam

shruyantAntaritam mahahaparamahO vrindAvanam pAvanam||34||

मुखं यत्कुंजा मुरवैरिसंगतवधूविक्रीडनैर्वासिताः यत्संजातसुरद्रुमौघमहसा विद्यॊतिताशामुखम्।

यत्पाथः सुरसिंधुसिंधुमहितं यत्राखिलैर्लक्षितं श्रुत्यंतांतरितं महःपरमहॊ वृंदावनं पावनम्॥३४॥

SUMMARY: The creeper-houses in Vrindavana have become fragrant because of their association with Lord Sri Krishna; during the incarnation of Lord Hari as Sri Krishna, Vrindavana was making the face of all directions sparkle due to the presence of celestial and golden flowers like Mandara, Parijata and others; the water in Vrindavana is more venerable, compared to Devaganga and the Sea. It was in this very Vrindavana where the Brahma-like radiation called Sri Krishna, who has been described as invisible by Upanishads, was seen physically by women, children and the cattle. The greatness of this Vrindavana is thus awesome. Therefore this Vrindavana is very holy, says Sri Vadirajaru in this stanza.

Sri Vadirajaru will describe Ayodhya, which is close by to Mathura, in the next stanza.   

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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”)  

Ravana ventures into the battlefield/ರಾವಣನು ಯುದ್ಧಭೂಮಿಗೆ ಬಂದುದು

The death of Makaraksha in the battlefield affected the mind of Ravana very badly. Makaraksha was a son of demon Khara, who had been killed by Srirama. Makaraksha was craving to avenge the killing of his father in Janasthana. Moreover, Makaraksha had secured a boon of invincibility by Lord Brahma through penance. But, Srirama destroyed the chariot of Makaraksha, killed his charioteer and finally separated his face from the body with a sharp arrow. Gods, goddesses and deities, Rishis rejoiced over the death of another cruel tormentor at the hands of Srirama. They showered flowers on Srirama to express their happiness.

Ravana was highly disturbed and enraged. He was perhaps realizing that the battle was turning out to be beyond his capacity to sustain or survive. In a fit of anger, Ravana decided to end the war on his own. He ordered his personal security force, which had helped him win several wars against deities, gods and goddesses, to accompany him to the war with Rama, now. Seeing the ten faces, twenty eyes of Ravana rushing to the battlefield, along with the roaring army, several Vanaras were frightened to such an extent that they started hiding behind rocks, trees or running away from the war field. With his dark complexion, ten heads adorned with colorful crowns, his eyes burning like fire due to anger, Ravana looked very dangerous and diabolic. The army accompanying Ravana was very large and all the soldiers were carrying deadly weapons.

Gaja, Gavaksha, Gavaya, Vrushabha, Gandhamadhana, Katthana and other Vanara chiefs began slaying demon soldiers in clusters. Ravana hit all those Vanara chiefs with lethal arrows and they fell on the ground, unconscious. Mainda, Vivida and Jambavanta hit Ravana with huge mountains, though Ravana destroyed all those mountains with sharp arrows. After destroying the mountains, Ravana made those Vanara chiefs too lose their consciousness with sharp arrows. Angada put up a brave fight against Ravana but met the same end as his fellow Vanaras. Sugreeva, who tried his best to confront Ravana, also lost consciousness after getting hit by an arrow shot by Ravana.

Enraged by the plight of the Vanara chiefs, Hanuman hit Ravana with his fist but without exerting himself. His intention was not to kill Ravana but to frighten the demon king. All the ten heads of Ravana bled and the demon king lost consciousness for a while. Ravana praised Hanumantha for his valor, power and strength and responded well by hitting Maruti with his fist. Hanumantha did not want to continue the war with Ravana as it might assume alarming proportions and might incidentally end in the death of Ravana. Haumantha wanted Ravana to be killed by Rama and therefore pretended to have lost the consciousness. With this, Ravana turned his attention towards Neela, the son of Fire God. Neela lost his consciousness by the Ajneyastra shot by Ravana.

A fierce battle began now between Ravana and Lakshmana. Lakshmana taunted Ravana by reminding him that he had “stolen” Seetha Devi like a coward, in the absence of Rama. Ravana ignored the comments of Lakshmana and launched a serious onslaught with numerous arrows on Lakshmana. Both were experts in archery and therefore the battle went on for a long time. None appeared to win it. Finally, Ravana decided to fire a special arrow that Lord Brahma had given him with a boon that it would not fail against any enemy. Although the arrow could not kill Lakshmana, it succeeded in making Lakshmana lose consciousness. Ravana suddenly decided to capture Lakshmana in that unconscious state. He got out of his chariot, reached the felled body of Lakshmana and tried to lift the body with both hands. Lakshmana was an incarnation of Adishesha on whom Srirama always rested. Srirama loves Lakshmana. Therefore Rama did not want Ravana to insult or humiliate Lakshmana. When Ravana tried to lift the body of Lakshmana, it had become so heavy that Ravana could not even shake the body of Lakshmana. Ravana used ll his power to somehow take away the body of Lakshmana. But, he could not even sake that body. Hanumantha, who was watching all these developments, reached Ravana, hit him again with the fist on the head, took the body of Lakshmana with both hands and took it to a safe and secure place. Ravana once again lost consciousness after he was hit by Hanumantha. Hanumantha took the body of Lakshmana to where Rama was sitting. Although Rama was sad after seeing Lakshmana in that state, he removed the arrow that had been stuck on the forehead of his brother and caressed the entire body, passionately. Lakshmana immediately regained his consciousness and was relieved from the pain and injuries.

Meanwhile, Ravana regained his consciousness and immediately rushed towards Rama. Rama smiled and felt happy since Ravana was rushing towards him. A serious battle unfolded between Rama and Ravana. The fight went on for quite some time. Rama broke the bow of Ravana, destroyed his quiver, demolished the chariot, removed the flag and smashed all the Astra, Shastras and arrows shot by Ravana, whose strength and enthusiasm declined drastically. Rama observed that Ravana was not in his elements and therefore told him: “Ravana, you have been terribly pained by my arrows. You are not in a position to continue the war. I do not want to fight against you in your present state. Return home, take rest, enjoy whatever way you want to and try to satisfy all your desires. Return to the war field whenever you are ready to die. I am sure, you will not return home the next time you come here.”

Ravana was helpless. He could not gauge the speed with which Rama was firing the arrows and the speed at which those arrows were reaching him. He could not withstand the onslaught. He was broken hearted. Ravana was now a bundle of worries. He slowly retreated and reached his royal apartment to ponder over what had transpired. 

Rama looked at the vast number of Vanaras who had died, who were injured and were suffering from inexplicable pain, with kindness and grace. As soon as his kindly looks touched them, the Vanaras woke up as though they were in deep slumber till then. They hailed Rama and saluted him.

Shloka number eight will begin from next episode.      

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 39 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 39ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 39 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 39ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Incarnations of Rishabha (bull) and the Swan (Hamsa)/ಶ್ರೀ ಹರಿಯ ಋಷಭಾವತಾರ ಹಾಗೂ ಹಂಸಾವತಾರ

ದಯಿತಃ ಸತಾಮೃಷಭ ಏಷ ಭೂಧರೋ ವಪುರುದ್ವಹನ್ ಪರಮಹಂಸಲಕ್ಷಣಮ್|

ವ್ಯಹರದ್ವಲಕ್ಷತಮಪಕ್ಷಶೋಭನಂ ಪರತತ್ತ್ವಸನಕಾದಿವಂದಿತಃ||39||

Dayitaha satAmruShaBha yESha BhUDharO vapurudwahan paramahamsalakShaNam|

VyaharadwalakShatamapakShashOBhanam paratattwa sanakAdivanditaha||39||

निर्णय दयितः सतामृषभ ऎष भूधरॊ पवुरुद्वहन् पमहंसलक्षणम्।

व्यहरद्वलक्षतमपक्षशॊभनं परतत्त्व सनकादिवंदितः॥३९॥

SUMMARY (1): Having been requested and saluted by Sanaka and others, beloved of the righteous Sri Narayana incarnated as RuShaBha (bull) and shone with purest philosophy; he assumed the sainthood of the highest order and travelled across the universe.

SUMMARY (2): Having been requested and saluted by Sanaka and other sages, beloved of righteous, master of the universe and the prophet of pure philosophy Sri Narayana wore the form of Divine Swan (Hamsa) with pure white wings and roamed about (Hamsa Avatara).

In Rishabh or Bull Avatar, Sri Narayana set the principles of Avadhuta Charya or the type of life to be adopted by Avadhutas. An Avadhuta means an unsullied or blemishless person, who discards worldly life and purifies his heart and mind for meditation. Literally, Avadhuta means saintly person. Normally, Avadhuta is associated with rugged, unscrupulous life pattern.

The incarnation of Hamsa Rupa or the form of White Swan is primarily and prominently meant to preach pure philosophy. In his incarnation as Hamsa or White Swan, Sri Hari sets the norms and standards for the prophets who preach philosophy and related subjects to people.

Rushabha is the name of a king:

RuShaBhO nAma rAjA BhUtwA yateendralakShaNam vapurudwahan|yESha satAm dayitaha RuShaBhaha priyaha swAmee DharaNeeDharaha shrESThashvEtachChadalakShaNavapurudwahan||Bhava Prakshika||

ऋषभॊ नाम राजा भूत्वा यतींद्रलक्षणम् वपुरुद्वहन्।

ऎष सतां दयितः ऋषभः प्रियः स्वामी धरणीधरः श्रॆष्ठश्वॆतच्छदलक्षणपुरुद्वहन्॥भाव प्रकाशिका॥

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

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

Non-dualistic thoughts about the duality of emotions, material and deeds/

ಭಾವಾದ್ವೈತ, ದ್ರವ್ಯಾದ್ವೈತ ಮತ್ತು ಕ್ರಿಯಾದ್ವೈತಗಳಿಂಬ ಅದ್ವೈತತ್ರಯಗಳ ಚಿಂತನೆ

117.     ಭಾವ, ದ್ರವ್ಯ, ಕ್ರಿಯೆಗಳೆನಿಸುವ

                ಈ ವಿಧಾದ್ವೈತ ತ್ರಯಂಗಳ

                ಭಾವಿಸುತ ಸದ್ಭಕ್ತಿಯಲಿ ಸರ್ವತ್ರ ಮರೆಯದಲೆ|

                ತಾವಕನು ತಾನೆಂದು ಪ್ರತಿದಿನ

                ಸೇವಿಸುವ ಭಕ್ತರಿಗೆ ತನ್ನನು

                ಈವ ಕಾವ ಕೃಪಾಳು ಕರಿವರಗೊಲಿದ ತೆರದಂತೆ||11||

            BhAva dravya kriyegaLenisuva

            Yee viDhAdvaita kriyegaLenisuva

            BhAvisuta sadBhaktiyali sarvatra mareyadale|

            TAvakanu tAnendu pratidina

            sEvisuva Bhaktarige tannanu

            Yeeva kAva krupALu karivaragolida teradante||11||

SUMMARY:  Non-duality of emotions, material and action, the three types of non-duality, should be pondered over continuously with devotion and dedication, everywhere. Like Sri Hari submitted himself to Gajendra (to save the tusker from the deadly clutches of crocodile), he will sacrifice his own self to anyone offering prayers to him with the conviction that “I am yours”, every day.

Like the thin threads form the cloth, the physique is formed from the five elements. Cause and consequences are not totally independent from each other. Still, the five elements are separate and independent entities. If one realizes that this unity in diversity or the single entity of physical form and the five independent elements are dependent on the Lord, it is called non-duality of emotion or Bhava Advait.

KAryakAraNavastvaikyadarshanam paTatantuvat|

AvastutvAdvikalpasya BhAvAdvaitam taduchyatE||

  

भद्र कार्यकारणवस्त्वैक्यदर्शनं पटतन्तुवत्।

अवस्तुत्वाद्विकल्पस्य भावाद्वैतं तदुच्यतॆ॥

Since all the actions originating from the mind, speech and circumstances are expressed from Sri Hari, who is seen as an image, and that he alone is independent. The human should think that all his actions are in the sole, unquestionable and inescapable control of Sri Hari. This submission is known as non-duality of action or Kriyaadvaita.

YadbrahmaNi pare sAkShAt sarvakarmasamarpaNam|

ManOvAktanuBhihi pArTha kriyAdvaitam taduchyatE||

यद्ब्र्ह्मणि परॆ साक्षात् सर्वकर्मसमर्पणम्।

मनॊवातनुभिः पार्थ क्रियाद्वैतम् तदुच्यतॆ॥

The material gains or happiness that come along with relatives, wife, children and others is believed to be attached, compassionate and beloved to the self. When one thinks or realizes that all other beings around have same access to similar material happiness and that happiness in the universe is nothing but the grace of Sri Hari and thereby enjoys solemn balance of mind, it is called the non-duality of materialistic happiness. This is explained in the following Shloka:

AatmajAyAsutAdeenAmanyEShAm sarvadEhinAm|

YatswArThakAmayOraikyam dravyAdwaitam taduchyatE||

The principle or the principal philosophy of treating life or soul or Atma and the Almighty or the Paramatma as one and the same is the primary contention of Advaita or non-duality, which is unethical and inappropriate. The three non-duality conception such as emotional non-duality, action non-duality and non-duality of material happiness as explained above is sensible and sustainable. Attributing non-duality among different incarnations and forms of Sri Hari is equally sustainable and proven. However, non-duality between soul and the soul-provider or Atma and Paramatma is deplorable. This is what has been cryptically explained in this stanza by Sri Jagannatha Dasaru. All these factors have explained in detail in the seventh Canto of Bhagavata, though different schools of thought have tacitly tried to interpret them differently.

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

MATHURA II – VISHRANTI TEERTHA/ಮಥುರಾ II – ವಿಶ್ರಾಂತಿ ತೀರ್ಥ

ಸಂಸಾರಸಂಸರಣಖೇದವಿಭೇದಕಾರಿ ಕಂಸಾರಿಸಂಶ್ರಿತತಟೀಗತಚಾರುವಾರಿ|

ವಿಶ್ರಾಂತಿತೀರ್ಥಮಮಲಂ ಹರಿಲೋಕವಾಸವಿಶ್ರಾಂತಿದಂ ದಿಶತು ನಸ್ಸಕಲೇಪ್ಸಿತಾನಿ||32||

SamsArasamsaraNaKhEdaviBhEdakAri kamsArisamshritataTeegatachAruvAri|

VishrAntiteerThamamalam harilOkavAsavishrAntidam dishatu nassakalEpsitAni||32||

संसारसंसरणखॆदविभॆदकारि कंसारिसम्श्रिततटीगतचारुवारि।

विश्रांतितीर्थममलं हरिलॊकवासविश्रांतिदं दिशतु नस्सकलॆप्सितानि।।३२॥

SUMMARY: Vishranti Teertha removes the agony in the journey of family life that appears in the form of life and death; the fascinating waters of Vishranti Teertha lie shining there on its bank where Lord Sri Krishna had stayed to have some rest; May this glorious Vishranti Teertha, which ensures the devotees who take a bath in it the bliss of salvation and a place in Sri Vaikuntha, the abode of Lord Vishnu, fulfill the desires of everyone.

In a nutshell, Sri Vadirajaru has requested Vishranti Teertha to grant fulfillment of sane desires of those who take a dip in this holy water body.

ಮಖಕೋಟಿಸಹಸ್ರಾಣಾಂ ಮುಖಂ ಮ್ಲಾನಯತೋ ಮುಹುಃ|

ಅಘಶ್ರಾಂತಿಕರಸ್ಯಾಸ್ಯ ಕಥಂ ವಿಶ್ರಾಂತಿತೀರ್ಥತಾ||33||

MaKhakOTisahasrANAm muKham mlAnayatO muhuhu|

AGhashrAntikarsyAsya kaTham vishrAntiteerThatA||33||

मखकॊटिसहस्राणां मुखं म्लानयतॊ मुहुः।

अघश्रांतिकरस्यास्य कथं विश्रांतितीर्थता॥३३॥

SUMMARY: Sri Vadirajaru is describing the power of Vishranti Teertha in a poetic manner in this stanza. Even though the name VishrAnti TeerTha, which means holy water that provides rest, is justified because it provided rest to Lord Sri Krishna, one should not mistake its name to have been derived after the water got tired of cleansing the devotees from their sins. A question may arise, Sri Vadirajaru appears to put in this context. If the water body cannot have rest for itself, then how can it provide rest to others? But, the water of Vishranti Teertha comprises of positive energy or Punya that cannot be secured by performing thousands of Ashwamedha Yaga. Such being the case, the other holy water bodies seem to be wearing pale and gloomy faces in front of Vishranti Teertha as they feel that none of them possess so much of positive energy as Vishranti Teertha possesses. Sri Vadirajaru sarcastically states in this stanza that Vishranti Teertha is putting the sins or negative energies emanating from sins to rest and that is why it has earned the name Vishranti Teertha.

Description of Vrindavan in Mathura will be furnished in the next episode.

(Pratipada Artha for highly descriptive stanzas like these spoils the beauty of its meaning because for several Sanskrit words, there are no equivalent words in English. For instance, verbal translation of words like Papa, Punya, Shrati, Vishranti etc., into English fails to provide the joy of reading these 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”)  

The Monkey-Demon battle/ವಾನರ-ಅಸುರರ ನಡುವೆ ಯುದ್ಧಾರಂಭ

VAnaraihi vairiGhAtee – “VAnaraihi rAkShasAn aGhAtayat” (वानरैः वैरिघाती – ’वानरैः राक्षसान् अघातयत्’)

Lord Hanumantha confronted Indrajitu, who escaped from the scene as he knew the power and strength of Hanumantha. Ignoring  the three sharp arrows shot at him, Sampati crushed demon Prajangha with a tree called Ashwakarna to death. Jambumali tried to confront Hanumantha with Shaktyayudh but met his own end after Hanumantha busted him into a mutton ball by hitting that demon with his fist. Nala plucked the two eyes of Pratapana and killed the demon. Tapa was killed by Gaja, who used mountains and his own strong fist. Vibheeshana massacred Mitraghna. Demon Virupaksha created an artificial rain of arrows which was halted by Lakshmana. Lakshmana killed Virupaksha instantly with a single arrow. Prahasta met his end when Sugreeva hit him with a tree named Saptaparna.  The huge body of Vajramushti was made to look like a red ball after he was hit with the fist by Mainda. Neela broke the chariot of Nikumbha, took out the wheel and crushed the demon with that wheel. Great Vanara Vividha hit demon Ashaniprabha with Sal Tree and end his life. Vidyunmali was busted along with his chariot with a huge rock by Sushena. The war between demons and monkeys went on like this. Monkeys or Vanaras used their nails, tooth, rocks, trees, mountains and other objects as weapons to kill most of the demon chiefs and commanders. Demons had brought different weapons to the field but could hardly succeed against the Vanaras. Several streams of blood were created in the battlefield. Carcasses, dead bodies of demons and Vanaras, broken bones, human flesh were flowing in those streams of blood.

Dhumraksha, Aakampana, Yupaksha, Kumbha, Nikumbha, Suptaghna, Narantaka, Devantaka, Yuddhonmatta, Atikaya, Makaraksha and other prominent commanders and demon warriors were killed in the fierce battle, which prompted Ravana to venture into the battlefield to arrest the loss his army was suffering from at the hands of Vanaras.

The first battle of Ravana will be discussed in the next episode.    

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 38 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 38ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 38 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 38ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Incarnations as Dattatreya and Kumara/ಶ್ರೀಹರಿಯ ದತ್ತಾತ್ರೇಯ ಹಾಗೂ ಕುಮರ ರೂಪಗಳು

ಸುಜನಾಯ ದತ್ತಪದ ಆತ್ಮಶುದ್ಧಿದಃ ಸುಕುಮಾರರೂಪ್ಯಭವದೇಷ ಶಾಶ್ವತಃ|

ಅನಸೂಯಯಾ ಶುಚಿಮನೀಷಯಾ ಧೃತಃ ಪರಮಾದರೇಣ ಮುನಿಪುಂಗವೋಢಯಾ||38||

SujanAya Dattapada AatmashudDhidaha sukumArarUpyaBhavadESha shAshwataha|

AnasUyayA shuchimaneeShayA Dhrutaha paramAdarENa munipungavODhayA||38||

सुजनाय दत्तपद आत्मशुद्धिदः सुकुमाररूप्यभवदॆष शाश्वतः।

अनसूयया शुचिमनीषया धृतः परमादरॆण मुनिपुंगवॊढया॥३८॥

SUMMARY (1): Sri Narayana, who purifies the heart and mind of the righteous, wore a charming infant’s form called Datta after the pure-hearted wife of Sage Atri, AnasUya, appealed to him with great devotion. (Incarnation of Dattatreya)

SUMMERY (2): When the sages and Rishis shed their jealousy, inculcated pure knowledge and offered prayers with blemishless, unsuspicious and coherent devotion, eternal God Sri Narayana wore the form of Kumara to grant salvation and ultimate realisation to the righteous.

The word Anasuya is essentially the name of the wife of Sage Atri, whose son transformed into Dattatreya, following an appeal by Anasuya. Anasuya can be divided as ‘an+asuya’ which means ‘without jealosy’, which is one of the essential traits to be inculcated by sages for attaining salvation.

There is a misconception, according to scholars, that the form of Sri Dattatreya is a testimony for the fact that Sri Vishnu, Sri Brahma and Sri Maheshwara are one and the same. Dattatreya is a complete incarnation of Sri Vishnu, which, in spiritual parlor, is known as Yogapravartaka form. The purpose of theincarnations of Sri Dattatreya as well as Sri Kumara, which is manifested in Sanatkumara and others, is the promotion of spirituality and spiritual knowledge, culture and tradition. Sage Atri had two more sons namely Moon and Durvasa. In the Moon, a portion of the spiritual attributes of Lord Brahma are said to be existing. Sage Durvasa is an incarnation of Lord Rudra.

In Bharata Tatparya Nirnaya the following stanza clarifies or confirms the above interpretation:

SanatkumAranAmA tu Brahmacharyavapurharihi|

SanatkumAramaparam Brahmaputram vivESha yaha|

Sa mAm yOgyEtarAtkAmAtpatu vishvEshvaro Harihi||Bharata Tatparya NirNaya 6/7/17||

सनत्कुमारनामा तु ब्रह्मचर्यवपुर्हरिः।

सनत्कुमारमपरं ब्रह्मपुत्रं विवॆश यः॥

स मां यॊग्यॆतरात्कामात्पातु विश्वॆश्वरॊ हरिः॥भारत तात्पर्य निर्णय ६/७/१७॥

The forms of Rishabha and Hamsa will be described in the next stanza/episode.

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