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

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

Manner of submission to Sri Hari/ಶ್ರೀ ಹರಿಗೆ ಸಮರ್ಪಿಸಿಕೊಳ್ಳುವ ಬಗೆ

120.     ಗೋಳಕಗಳೆ ರಮಾರಮಣನ ನಿ-

            ಜಾಲಯಗಳನುದಿನದಿ ಸಂಪ್ರ-

            ಕ್ಷಾಳನೆಯೆ ಸಮ್ಮಾರ್ಜನವು ಕರಣಗಳೆ ದೀಪಗಳ|

            ಸಾಲು ತತ್ತದ್ವಿಷಯಗಳ ಸ-

            ಮ್ಮೇಳನವೆ ಪರಿಯಂಕ ತತ್ಸುಖ-

            ದೇಳಿಗೆಯೆ ಸುಪ್ಪತ್ತಿಗಾತ್ಮನಿವೇದನವೆ ವಸನ||14||

            GOLakagaLe ramAramaNana ni-

            jAlayagaLanudinadi sampra-

            kShALaneye sammArjanavu karaNagaLe deepagaLa|

            sAlu tattadviShayagaLa sa-

            mmELanave pariyanka tatsuKha-

            dELigeye sampattigAtmanivEdanave vasana||14||

SUMMARY: The treasures which shelter the sensory organs are the real temples of Sri Hari; the daily cleaning on those organs is their anointment; organs such as eyes are the serial oil lamps; the subjects with which they align, act and react are their bed; the excessive happiness they provide to the heart and mind are the luxurious mattress and submission of the soul is the cloth offered to the Lord. One should think on these lines throughout the life.

It should be conceived that the Lord is with every being in the world here and hereafter. Such a submission alone gives happiness, satisfaction and peace of mind.  

The penultimate word in this stanza is “Atmanivedana”, which means submission of the inner soul to Sri Hari. “Nivedana” means virtual appeal, without any desire or demand. It is the pure appeal of the soul. “Atmanivedana” is said to be the ultimate phase of prayers, which begin with listening, singing and so on.

Sri Madhwacharyaru in his Bharata Tatparya NirNaya (7/5/23) describes as follows:

AatmasThatvEna vEdanamAtmanivEdanammuktasyApi mamAntasThO niyantaikO Harihi sadA|

Iti jnAnam samuddiShTam samyagAtmanivEdanam||

आत्मस्थत्वॆन वॆदनमात्मनिवॆदनं मुक्तस्यापि ममांतस्थॊ नियन्तैकॊ हरिः सदा।

इति ज्ञानं समुद्दिष्टं व्सम्यगात्मनिवॆदनम्॥

Process of worship through philosophical way/ಸಾಲು ಆಧ್ಯಾತ್ಮಿಕಪೂಜಾಕ್ರಮದ ವಿವರಣೆ

121.     ಪಾಪಕರ್ಮವು ಪಾದುಕೆಗಳನು-

            ಲೇಪನವು ಸತ್ಪುಣ್ಯ ಶಾಸ್ತ್ರಾ-

            ಲಾಪನವೆ ಶ್ರೀ ತುಳಸಿ ಸುಮನೋವೃತ್ತಿಗಳೆ ಸುಮನ|

            ಕೋಪ ಧೂಪವು ಭಕ್ತಿ ಭೂಷಣ

            ವ್ಯಾಪಿಸಿದ ಸದ್ಬುದ್ಧಿ ಛತ್ರವು

            ದೀಪವೇ ಸುಜ್ಞಾನ ಆರಾರ್ತಿಗಳೆ ಗುಣಕಥನ||15||

            PApakarmavu pAdukegaLanu-

            lEpanavu satpuNya shAstrA-

            lApanave Sri Tulasi sumanOvruttigaLe sumana|

            kOpa DhUpavu Bhakti BhUShaNa

            vyApisida sadbudDhi Chatravu

            deepavE sujnAna ArArtigaLe guNakaThana||15||

SUMMARY: The negative energy produced by sins is the footwear; righteousness is the sandal paste; thinking incessantly of Shastras or philosophy is the Basil (Sri Tulasi); various thoughts that arise in the mind are the flowers; anger is the perfumed smoke; devotion is the decoration; the good mind that settles down in Sri Hari is he White Parasol; good knowledge is the light and hailing the attributes of Sri Hari is the Mangalarati as the clockwise rotation of the light in front of the Lord. Everyone should think of the Lord on these lines.

The most important aspect of philosophical worship of Sri Hari is continuous thinking of the Scriptures and holy texts, without which the worship will be like without offering the Basil and hence not pleasing to the Lord.

True devotion has been hailed as the decoration. The intrinsic meaning is that everything should be submitted to the Lord and thought of as his grace and gratis.    

Please visit https://www.facebook.com/dwarakanath.shimoga
Please read, comment and share. SDN

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Holy City of Ayodhya/ಪವಿತ್ರವಾದ ಅಯೋಧ್ಯಾ ನಗರ   

ಅಯೋಧ್ಯಾ ರಾಮದಯಿತಾ ಭಾತಿ ಸಾಧ್ವೀ ವಧೂರಿವ|

ವನಂಗತಸ್ಯಾಪಿ ತಸ್ಯ ಪಾದುಕೇ ಯಾsಕರೋತ್ಪತಿಮ್||35||

अयॊध्या रामदयिता भाति साध्वी वधूरिव।

वनन्गतस्यापि तस्य पादुकॆ याsकरॊत्पतिम्॥३५॥

SUMMARY: AyODhyA, the beloved city of Srirama, appears splendid and magnificent like a soft and charming bride; it was this City which had accepted the footwear of Srirama as her husband (king) even when he had gone to the forest on exile.

Apart from Sri Valmeeki Ramayana, the holy city of Ayodhya has been described in Skanda Purana, Rudrayamala, Bhagavata and other Scriptures. Ayodhya is at the top of a list of seven holiest places which are said to pave the way for salvation or Mukti for anyone who visits them. This list also includes the name of Mathura. On the banks of Sarayu River, where Ayodhya is located, there are several holy places. Starting from Ikshwaku, this city remained the capital of Sun Dynasty till the conclusion of Srirama Avatara. After Srirama departed from this earth, the city was destroyed. Later, Kusha is believed to have revived the city to a certain extent. However, historically, the present Ayodhya is said to have been established by Vikramaditya. As the city was subjected to destruction by several Muslim kings and invaders, it is said that at present, there are no ancient temples in this holy city. However, the land and Sarayu River have not changed.

The instance explained Sri Vadirajaru in this stanza reminds us of Bharata, one of the three brothers of Srirama and son of Kaikeyi, going to the forest and bringing the footwear of his brother Srirama and governing the kingdom as a representative of Srirama. Although Bharata had gone to the forest to convince Srirama to return to Ayodhya and be the king, Srirama rejects the proposal. Bharata goes on to request Srirama to at least handover the footwear. Bharata carries the footwear of Srirama on his head, installs them on a throne and governs the kingdom in the name of Srirama, as a servant of Srirama. Virtually, the State was being ruled by the footwear of Srirama.

Ayodhya is about 84 miles away from Luknow. Ayodhya is well connected by road and railway.

Sri Vadirajaru describes Naimisharanya in the next stanza.    

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN

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”)  

Interpretation of Shloka 8 begins/8ನೇ ಶ್ಲೋಕಾರ್ಥ ವಿವರಣೆಯ ಆರಂಭ

ಭಗ್ನಂ ಕೃತ್ವಾ ದಶಾಸ್ಯಂ ಗುರುತರವಪುಷಂ ಕುಂಭಕರ್ಣಂ ನಿಗೃಹ್ಯ

ಪ್ರಧ್ವಸ್ತಾಶೇಷನಾಗಂ ಪದಕಮಲನತಂ ತಾರ್ಕ್ಷ್ಯಮಾನಂದ್ಯ ರಾಮಃ

ಸರ್ವಾನುಜ್ಜೀವಯಂತಂ ಗಿರಿಧರಮನಘಶ್ಚಾಂಜನೇಯಂ ಕಪೀನ್ ಸ್ವಾನ್

ವಿಜ್ಞಾನಾಸ್ತ್ರೇಣ ರಕ್ಷನ್ ಸಮವತು ದಮಯನ್ ಲಕ್ಷ್ಮಣಾಚ್ಛಕ್ರಶತ್ರುಂ||8||

Bhagnam krutwA dashAsyam gurutaravapuSham KumBhakarNam nigruhya

praDhwastAshEShanAgam padakamalanatam tArkShyamAnandya RAmaha

sarvAnujjeevayantam giriDharamanaGhashchAnjanEyam kapeen swAn

vijnAnAstrENa rakShan samavatu damayan LakShmaNAchChakrashatrum||8||

भग्नं कृत्वा दशास्यं गुरुतरपपुषं कुम्भकर्णं निगृह्य प्रध्वस्ताशॆषनागं पदकमलनतं तार्क्ष्यमानन्द्य रामः।

सर्वानुज्जीवयन्तं गिरिधरमनघश्चान्जनॆयं कपीन् स्वान् विज्ञानास्त्रॆण रक्षन् समवतु दमयन् लक्ष्मणाच्छक्रतुम्॥८॥

SUMMARY: RAmaha DashAsyam Bhagnam krutwA, gurutaravapuSham KumBhakarNam nigruhya, praDhwastAshEShanAgam padakamalanatam tArkShyam (Aanandya), sarvAn ujjeevayantam giriDharam AanjanEyam cha Aanandya, anaGhaha swAn kapeen vijnAnAstrENa rakShan, shakrashatrum LakShmaNAt damayan samavatu|

रामः दशास्यं भग्नं कृत्वा, गुरुतरवपुषं कुम्भकर्णं निगृह्य, प्रध्वस्ताशॆषनागं पदकमलनतं तार्क्ष्यं (आनन्द्य), सर्वानु उज्जीवयन्तं गिरिधरम् आन्जनॆयं च आनन्द्य, अनघः स्वान् कपीन् विज्ञानास्त्रॆण रक्षन्, शक्रशत्रुं लक्ष्मणात् दमयन् समवतु।

MEANING: When the Monkeys and the demon soldiers were battling, Srirama vanquished Ravana, who had come there. Srirama told Ravana: “Shun your desire to live; enjoy whatever way you want to and return to the war field.” Srirama then killed Kumbhakarna, who had been woken up from a long drawn slumber only to fight, who reached him in the battlefield. Srirama relieved the monkeys from the clutches of Nagapasha, which had been shot by Indrajitu, thrice. In the first instance, Garuda, the Golden Eagle and vehicle of Sri Vishnu, was pressed into service to relieve the monkeys from Nagapasha; in the second instance, the monkeys were relieved with the herbs and shrubs in the Mount GandhamAdana, which was brought by Hanumantha at his behest. On the third occasion, Srirama pressed into service the Vijnanastra, which was in his possession, to relieve the monkeys from Nagapasha. Later, Indrajitu was killed by Lakshmana.

The eighth stanza covers all this information, which will be discussed in the coming episodes.    

Please visit https://www.facebook.com/dwarakanath.shimoga  

Please read, comment and share. SDN

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 40 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 40ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 40 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 40ನೇ ಶ್ಲೋಕದ ಅರ್ಥವಿವರಣೆ (54)

Forms of Narayana, Hari and Krishna/ಶ್ರೀಮನ್ನಾರಾಯಣ, ಶ್ರೀಹರಿ ಮತ್ತು ಶ್ರೀ ಕೃಷ್ಣ ರೂಪಗಳು

ಉದಪಾದಿ ಧರ್ಮತನಯೋ ಹ್ಯಯಂ ಹರಿರ್ನರದೇವಸೋದರ ಉದಾರವಿಕ್ರಮಃ|

ಅಪಿ ಕೃಷ್ಣ ಇತ್ಯಭಿಹಿತೋ ಮುದೇ ಸತಾಂ ಸ್ವಯಮೇವ ಯಸ್ಯ ಸಹಜೋ ವ್ಯಜಾಯತ||40||

UdapAdi DharmatanayO hyayam harirnaradEvasOdaa udAravikramaha|

Api kriShNa ityaBhihitO mudE satAm swayamEva yasya sahajO vyajAyata||40||

उदपादि धर्मतनयॊ ह्ययं हरिर्नरदॆवसॊदर उदारविक्रमः।

अपि कृष्ण इत्यभिहितॊ मुदॆ सतां स्वयमॆव यस्य सहजॊ व्यजायत॥४०॥

SUMMARY: Sri Hari, supreme Lord of unparalleled bravery, incarnated as a brother of ‘human’ Adishesha, as a son of Lord Yama (Narayana Avatara); subsequently, he incarnated as a brother of that form and came to be known as Hari (incarnation of Hari) and to make the righteous people happy, he himself incarnated as the brother of that Hari form(Sri Krishnavatara).

This stanza mentions three incarnations of Sri Vishnu namely Narayana, Hari and Krishna. All these three forms were direct incarnations of Lord Vishnu under the pretext of being sons of Lord Yama or the God of Death, as mentioned by Sri Madhwacharyaru in his Bharata Tatparya Nirnaya – 2/7/6.

NarO NArAyaNashchaiva Harihi KrishNastaThaiva cha|

ChatvArO DharmatanayA HarirEva trayO mataha||

This form of Sri Hari is said to have been born as the son of Dharmaraya, as stated in Bhava Prakashika:

अयं हरिनामा उदपादि हरिर्ह्ययं धर्मतनयॊ नारायणॊ नाम॥

Ayam HarinAmA udapAdi Harirhyayam DharmatanayO NArAyaNO nAma||

Further, this form of Sri Hari is among the twenty-four names recited with Keshava, Narayana and so on. This form of Sri Krishna is one of the forms such as VasiShTha Krishna, YAdavakrishna etc., which are attributed under different circumstances. Sri Krishna is hailed by the inhabitants of Nandagao as Giridhara or GiriDhAra after he lifts Govardhana hill. Similarly, he is hailed and called by different names following various magical and mysterious acts. The Narayana form referred to in this stanza is said to be that of Sri Narayana who was being met by Sri Madhwacharyaru in Uttara Badari and this form was worn by Sri Vishnu to lure the demons and preserve the righteous.

With this stanza, Sri Narayana Panditacharyaru concludes his narration and description of various incarnations of Lord Vishnu.   

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN  

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

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

Thinking of the presence of Sri Hari in materials used in worship/ಪೂಜಾಸಾಧನದ್ರವ್ಯಗಳಲ್ಲಿ ಶ್ರೀಹರಿಯ ಸಾನ್ನಿಧ್ಯ ಚಿಂತನೆ

118.     ಬಾಂದಳವೆ ಮೊದಲಾದುದರೊಳೊಂ-

            ದೊಂದರಲಿ ಪೂಜಾ ಸುಸಾಧನ-

            ವೆಂದೆನಿಸುವ ಪದಾರ್ಥಗಳು ಬಗೆಬಗೆಯ ನೂತನದಿ|

            ಸಂದಣಿಸಿಕೊಂಡಿಹವು ಧ್ಯಾನಕೆ

            ತಂದಿನಿತು ಚಿಂತಿಸಿ ಸದಾ ಗೋ-

            ವಿಂದನರ್ಚಿಸಿ ನೋಡು ನಲಿನಲಿದಾಡು ಕೊಂಡಾಡು||12||

            BAndaLave modalAdudaroLon-

            Dondarali pUjA susADhana-

            Vendenisuva padArThagaLu bagebageya nUtanadi|

            sandaNisikonDihavu DhyAnake

            tandinitu chintisi sadA gO-

            vindanarchisi nODu nalinalidADu konDADu||12||

SUMMARY: In each of the materials used in the daily worship of the Lord, including the sky and other things, Sri Hari exists in various forms. Think of his existence while using those things like utensils, water, anything and everything in the worship and offer them to Sri Hari, Sri Govinda; see him in everything, enjoy his presence and praise him for appearing in those things, objects or materials.

Worship of Sri Hari without abusing cold weather or scorching sun/ಚಳಿಬಿಸಿಲುಗಳ ನಿಂದಿಸದೆ ಪರಮಾತ್ಮನಿಗೆ ಅರ್ಪಿಸುವುದು

119.     ಜಲಜನಾಭನ ಮೂರ್ತಿ ಮನದಲಿ

            ನೆಲೆಗೊಳಿಸಿ ನಿಶ್ಚಲಭಕುತಿಯಲಿ

            ಚಳಿಬಿಸಿಲುಮಳೆಗಾಳಿಗಳ ನಿಂದಿಸದೆ ನಿತ್ಯದಲಿ|

            ನೆಲದಲಿಹ ಗಂಧವೆ ಸುಗಂಧವು

            ಜಲವೆ ರಸ ರೂಪವೆ ಸುದೀಪವು

            ಯಲರು ಚಾಮರ ಶಬ್ದ ವಾದ್ಯಗಳರ್ಪಿಸಲು ಒಲಿವ||13||

            JalajanABhana mUrti manadali

            nelegoLisi nishchalaBhakutiyali

            chaLibisilumaLegALigaLa nindisade nityadali|

            neladaliha ganDhave suganDhavu

            jalave rasa rUpave sudeepavu

            yalaru chAmara shaba vAdyagaLarpisalu voliva||13||

SUMMARY: Sri Hari will be impressed and acquaints with one who installs Him, Sri Padmanabha, in the mind, surrenders with unfaltering devotion, without abusing cold weather, hot condition or rains, submits smell that the Earth always has as the fragrance, water as the juice, the complexion as the sublime light, wind as the fan and various natural sounds as instrumental music.

The five elements of nature: Prthvi (earth), Jala (water), radiation or light (Tejas), wind (Vayu) and Akash (Sky) should be submitted to Sri Hari by believing that he is in all these things or elements, including various materials that are invariably made out of these elements or their combination, during the worship. This is the concept of total submission. There should be no room for suspicion, confusion or objection.

Worship should not stopped or halted or avoided or cut short due to vagaries of weather, be it winter, summer or rainy season. Besides, one should not scold, abuse, criticize or object to the changes that may appear in the atmosphere, depending on the time and place.

In a way, Sri Jagannatha Dasaru is telling how one should worship within one’s mind, if it is not possible to worship Sri Hari physically. Lord does not prescribe ways to offer worship or prayer. He simply wants blind, deaf and pure devotion. Devotion with comprehensive knowledge is another thing. Knowledge acquisition alone is not worship. These things have been mentioned in Chandogyopanishat.      

Please visit https://www.facebook.com/dwarakanath.shimoga
Please read, comment and share. SDN

       

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.   

Please visit https://www.facebook.com/dwarakanath.shimoga

Please read, comment and share. SDN

  

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.      

Please visit https://www.facebook.com/dwarakanath.shimoga  

Please read, comment and share. SDN