SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKAs 45 and 46 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 45, 46ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKAs 45 and 46 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 45, 46ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Ill effects of insane commentaries on Holy Scriptures/ದುರ್ಭಾಷ್ಯಗಳಿಂದಾದ ಸೈದ್ಧಾಂತಿಕ ವಿಪ್ಲವ

ಅಪಿಧಾಯ ಸೂತ್ರಹೃದಯಂ ಸತಾಂ ಪ್ರಿಯಂ ಪ್ರವಿಧಾಯ ಭಾಷ್ಯಮಧುನಾ ನಿಜೇಚ್ಚಯಾ|

ಅಪರೈಃ ಶ್ರುತಿಸ್ಮೃತಿನಿಜಾರ್ಥದೂಷಕೈಃ ಸುತರಾಂ ತಿರೋಭವತಿ ಸಂವಿದಾಹತಾ||45||

ApiDhAya sUtrahrudayam satAm priyam praviDhAya BhAShyamaDhunA nijEchChayA|

Aparaihi shrutismrutinijArThadUShakaihi sutarAm tirOBhavati samvidAhatA||45||

अपिधाय सूत्रहृदयं सतां प्रियं प्रविधाय भाष्यमधुना निजॆच्छया।

अपरैः श्रुतिस्मृतिनिजार्थदूषकैः सुतरां तिरॊभवति सम्विदाहता॥४५॥

SUMMARY: The Asuras or demons, who despise the real views of Shrutis and Smrutis (Holy Scriptures), have wantonly twisted the meanings of Brahmasutras, which are very close to the hearts of the righteous, and consequently, the spiritual knowledge has been destroyed and has completely disappeared.

This is an explanation of the status of philosophy and spirituality by Sri Narayana to Sri Madhwacharyaru. The Brahmasutras had been misinterpreted by various demons, who were born on Earth from time to time in the guise of prophets and heads of different religions. As a result, the humanity was in a state of utter confusion, unaware of the real meaning of Brahmasutras, says Sri Narayana.

Directive to provide fresh commentary on Brahmasutras/ಬ್ರಹ್ಮಸೂತ್ರಭಾಷ್ಯ ರಚನೆಗೆ ಆದೇಶ

ಅಪನೇತುಮನಯಂ ಕೃತಂ ಖಲೈಃ ಪ್ರತಿನೇತುಮಾತ್ಮಜನತಾಂ ಶುಭಾಂ ಗತಿಮ್|

ಕುರು ಸೂತ್ರಭಾಷ್ಯಮವಿಲಂಬಿತಂ ವ್ರಜೇಃ ಸುಮತೇನ ಯೋಜಯ ಕವೇ ಶ್ರುತಿಸ್ಮೃತೀಃ||46||

ApanEtumanayam krutam Khalaihi pratinEtumAtmajanatAm shuBhAm gatim|

Kuru sUtraBhAShyamavilambitam vrajEhe sumatena yOjaya kavE shrutismruteehi||46||

अपनॆतुमनयं कृतं खलैः प्रतिनॆतुमात्मजनतां शुभां गतिम्।

कुरु सूत्रभाष्यमविलंबितं व्रजॆः सुमतॆन यॊजय कवॆ श्रुतिस्मृतीः॥४६॥

SUMMARY: “To set right the derailment and injustice committed by evil forces and thereby set up a proper pathway for our devotees and the righteous to salavation and spiritual awakening, you should now write a proper commentary on Brahmasutras; dear Purnaprajna, properly and appropriately integrate in your work the right philosophy propounded by Sri Vedavyasa and please return to your abode without any delay.”

It has been mentioned in Shubhabharana as follows:

SUtrEti Sri Madhwasya sambODhanam| VAyO iti tadarThaha|

“SyUtam jagadidam asmin sUtram VAyurasau smrutaha” iti BruhadBhAShyOktEhe|

सूत्रॆति श्रीमध्वस्य संबॊधनम्। वायॊ इति तदर्थः।

“स्यूतं जगदिदं अस्मिन् सूत्रं वायुरसौ स्मृतः” इति बृहद्भाष्यॊक्तॆः।

The word “sUtraBhAShyam” in the second line should be divided as “HE sUtra BhAShyam”, where the word “Sutra” is an address to Sri Madhwacharyaru, which means that it was an address to Lord Vayu.

It must be conceived that only Lord Vayu can provide the ‘real’ meaning of Brahmasutra as he has the most comprehensive knowledge and wisdom to understand the Brahmasutras correctly.

The reply given by Sri Madhwaru to Sri Narayana will be discussed in the next episode.        

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

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

Submission of everything to Sri Hari is the lone way to achieve four primary tasks of life/

ಶ್ರೀ ಹರಿಗೆ ಸರ್ವಸಮರ್ಪಣೆಯೆ ಸರ್ವಪುರುಷಾರ್ಥಪ್ರಾಪ್ತಿಗೆ ಸದುಪಾಯ

123.     ಚತುರವಿಧ ಪುರುಷಾರ್ಥ ಪಡೆದರೆ

            ಚತುರದಶ ಲೋಕಗಳ ಮಧ್ಯದೊ-

            ಳಿತರುಪಾಯಗಳಿಲ್ಲ ನೋಡಲು ಸಕಲಶಾಸ್ತ್ರದಲಿ|

            ಸತತ ವಿಷಯೇಂದ್ರಿಯಗಳಲಿ ಪ್ರವಿ-

            ತತನೆನಿಸಿ ರಾಜಿಸುವ ಲಕ್ಷ್ಮೀ-

            ಪತಿಗೆ ಸರ್ವಸಮರ್ಪಣೆಯೆ ಮಹಪೂಜೆ ಸದುಪಾಯ||17||

            ChaturaviDha puruShArTha paDedare

            Chaturadasha lOkagaLa maDhyado-

            LitarupAyagaLilla nODalu sakalashAstradali|

            Satata viShayEndriyagaLali pravi-

            Tatanenisi rAjisuva LakShmee-

            Patige sarvasamarpaNeye mahapUje sadupAya||17||

SUMMARY: No plans are available to ponder over even if one were to launch a search among the fourteen galaxies (Lokas) to accomplish the four primary, essential human tasks (Purusharthas); the only plan available in this regard and the lone path to prosperity is submission of everything at one’s disposal to Lord Sri Hari, who is always there in all the organs, Such submission is the Ultimate worship and supreme path to salvation.

This is perhaps the gist of all Shastras and the ultimate truth.

DharmArThakAmamOkShANAm nAnyOpAyastu vidyatE|

Satyam braveemi dEvEsha HruSheekEshArchanAdrutE||Kru.Ma||

धर्मार्थकाममॊक्षाणां नान्यॊपायस्तु विद्यतॆ।

सत्यं ब्रवीमि दॆवॆश हृषीकॆशार्चनाद्यतॆ॥कृ.म.२१॥

Description of Adhytma Yajna/ಆಧ್ಯಾತ್ಮಯಜ್ಞದ ವಿವರಣೆ

124.     ಗೋಳಕವೆ ಕುಂಡಾಗ್ನಿ ಕರಣವು

            ಮೇಲೊದಗಿಬಹ ವಿಷಯ ಸಮಿಧಿಯು

            ಗಾಳಿ ಯತ್ನವು ಕಾಮ ಧೂಮವು ಸನ್ನಿಧಾನಾರ್ಚಿ|

            ಮೇಳನವೆ ಪ್ರಜ್ವಾಲೆ ಕಿಡಿಗಳು

            ತೂಳಿದಾನಂದಗಳು ತತ್ತ-

            ತ್ಕಾಲ ಮಾತುಗಳೆಲ್ಲ ಮಂತ್ರಾಧ್ಯಾತ್ಮ ಯಜ್ಞವಿದು||18||

            GOLakave kunDAjni karaNavu

            mElodagibaha viShaya samiDhiyu

            gALi yatnavu kAma DhUmavu sanniDhAnArchi|

            MELanave prajwAle kiDigaLu

            tULidAnandagaLu tatta-           

            tkAla mAtugaLella mantrADhyAtma yajnavidu||18||

SUMMARY: The pockets where the sensory organs are present are the fire pit; the sensory organs are the fire; the subject of organs are sacrificial fire sticks; the efforts are the wind; desire to possess something or the lust is the holy perfume (Dhupa); attraction is the flame; relation with organs is special flame that dazzles; the happiness that erupts is like the sparks; the words spoken action are the hymns; one should think and submit every action, reaction, speech to Sri Hari, which is known as Adhyatma Yajna, a sacrifice of spirituality.

This has been termed as spiritual awakening or emancipation, the final frontier of all lives.

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Visit to Hastinapuri/ಹಸ್ತಿನಾಪುರಕ್ಕೆ ಭೇಟಿ

ಅಂತರ್ನಿವಿಷ್ಟಕಲಿಕೌರವಸೈನಿಕಾಪಿ ಯಾ ಧರ್ಮಮೇವ ದಯಿತಂ ವರಯಾಂಬಭೂವ|

ಯೋಗೀಂದ್ರಬುದ್ಧಿರಿವ ಭೀಮಪರಾಕ್ರಮೇಣ ಸಾ ಭಾತಿ ಹಸ್ತಿನಪುರೀ ಪ್ರಥಿತಾ ತ್ರಿಲೋಕ್ಯಾಮ್||37||

AntarniviShTakalikauravasainikApi yA DharmamEva dayitam varayAmbaBhUva|

YOgeendrabudDhiriva BheemaparAkramENa sA BhAti Hastinapuree praThitA trilOkyAm||37||

विभाति अन्तर्विष्टकलिकौरवसैनिकापि या धर्ममॆव दयितं वरयांबभूव।

यॊगीन्द्रबुद्धिरिव भीमपराक्रमॆण सा भाति हस्तिनपुरी प्रथिता त्रिलॊक्याम्॥३७॥

SUMMARY: The holy city of Hastinapuri, which chose Dharmaraya and discarded the intruders-like Duryodhana, who had inherited the traits of Kali, and his followers, as her ruler. The city of Hastinapuri shines like a star as she chose epitome of culture and righteousness Dharmaraya as per husband (ruler or king) after the evil motives, ambitions, selfish thoughts, arrogance and narrow minded, Kali-possessed Duryodhana was vanquished by Bheema and through the penance of Pandavas, which they performed by tolerating the ordeal of forest exile.

King Hasti was a descendant of Chandra or Moon dynasty. According to one source, Hasti was the son of Bruhatkshatra, who was the eldest son of Manyu. According to another source, Hasti was born to Suhotra from Jayanti. Both are said to have established a very large and well planned city during their respective regimes. Since this city was established by King Hasti, it came to be known as Hastinapuri or Hastinapura. It was the capital of the Kuru kings as well as Pandavas. Remnants of a glorious city are believed to be lying in the north-eastern side of the present Delhi. However, some excavators and geologists are of the view that the rich and pompous Hastinapuri must have gone underground near the present Beejanur. It appears that Hastinapuri lost all its glory and prime of place among the last few kings of Chandra dynasty, who shifted their capital to Delhi.

In the stanza under reference above, Sri Vadirajaru explains that Hastinapuri became unhappy with the unjust, uncivil and uncultured activities of Dhrutarashtra, his son Duryodhana, Dushshasana and their 98 more younger brothers. Therefore, she got Duryodhana and others destroyed through Pandavas and chose Dharma Raya to her throne.

At present, Hastinapuri is about 22 miles from Meerut.

Sri Vadirajaru describes Kurukshetra in the next stanza to be discussed in the next episode.     

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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”)  

Srirama kills Kumbhakarna/ಶ್ರೀರಾಮನಿಂದ ಕುಂಭಕರ್ಣನ ಸಂಹಾರ

Srirama took serious note of many Monkey chiefs getting severely injured and several monkeys running away from the battlefield with the fear of getting killed by the giant demon. Srirama addressed Kumbhakarna: “The ordinary monkeys are no match for you and there is no use if you kill monkeys. Come and face me as I kill all the enemies of gods and goddesses.” Srirama pulled the string of his bow to send waves of sound and alarm to Kumbhakarna and the demons following him. Kumbhakarna replied: “Rama, I am not Viradha, Khara, Dushana or the one-eyed crow. I am Kumbhakarna and well known in the three worlds for my power, courage and valor. Devendra gets frightened with my arms.” Kumbhakarna ran towards Srirama, raising his hands that stretched up to the heavens. The deities, who had assembled in the sky to witness the wonderful duel between Rama and Kumbhakarna, ran away to escape from the outstretched hands of Kumbhakarna. However, they realized that there was no threat for anyone when Srirama was there to protect them.

Srirama quickly fired lethal arrows at Kumbhakarna, who was using trees, Mudgara and other weapons to retaliate. Each arrow shot by Rama was sparkling, swift and burning. Most arrows pierced the body of Kumbhakarna. Enraged demon stretched his hands as though he was trying to catch Rama. Seeing the arrogance of the demon, Srirama cut the right arm of Kumbhakarna with a sharp arrow. The severed arm occupied several yojanas of land. Kumbhakarna uprooted a large tree with his left hand and was preparing to throw it on Rama, who cut that arm too with a single arrow. With arrows the tips of which were shaped like semi-moon, Srirama cut the two legs of Kumbhakarna. A large number of monkeys died under the hands and legs that fell on the ground after being cut by Srirama. The hands and legs of Kumbhakarna leapt and leapt to finally fall into the sea. Due to the force with which the cut hands and legs of Kumbhakarna fell, the sea swelled and the tides rose.

With his hands and legs being severed, Kumbhakarna opened his mouth widely, moved towards Rama by jumping and leaping and tried to swallow Rama. Srirama filled the open mouth of Kumbhakarna with sharp arrows and cut the head with another sharp arrow.

Earlier, Kumbhakarna had grown to a height of three lakh Yojanas. He had contracted it to be able to live in the available space in Lanka. Although ten thousand demons had used several weapons, musical instruments, vehicles, animals and had even beaten him with all their strength to wake him up from slumber, not a single scratch could be seen on the body of Kumbhakarna. On entering the war field, Kumbhakarna assumed his original size, which was horrible and terrifying. But, Srirama cut the hands, legs and the head with arrows and even threw every piece of the body into the sea.

Ravana lost consciousness immediately on hearing the news of the death of Kumbhakarna. He could not believe that Rama, who believed him to be an ordinary human being, could kill Kumbhakarna. He began repenting for abducting Seetha and not honoring the advices given by Vibheeshana on several occasions. But, it was too late for him to retreat.

The war that Indrajitu launched will be explained in the next expisode.                          

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 42 to 44 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 42ರಿಂದ 44ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKA 42 to 44 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 42ರಿಂದ 44ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Sri Madhwaru with Sri Narayana and Sri Vyasaru/ ಶ್ರೀ ನಾರಾಯಣ ಹಾಗೂ ಶ್ರೀ ವ್ಯಾಸರೊಂದಿಗೆ ಶ್ರೀ ಮಧ್ವರು

ಇತಿ ಚಿಂತಯನ್ನವಿರಲಾಂತರೋ ಹರಿಂ ಪ್ರಣನಾಮ ಸಪ್ರಣಯಮಾದೃತೋsಮುನಾ|

ಅಜಿತೌ ಪರಸ್ಪರಸಭಾಜಿತೌ ಸ ತೌ ನಿಕಷಾ ನಿಷೀದತಿ ಪುರೋಪವೇಶಿನೌ||42||

Iti chintayannaviralAntarO Harim praNanAma sapraNayamAdrutO(s)munA|

Ajitau parasparasaBhAjitau sa tau nikaShA niSheedati purOpavEshinau||42||

स ऎष इति चिन्तयन्नविरलान्तरॊ हरिं प्रणनाम सप्रणयमादृतॊsमुना।

अजितौ परस्परसभाजितौ स तौ निकषा निषीदति पुरॊपवॆशिनौ॥४२॥

SUMMARY: Thinking in this manner, most knowledgeable Sri Madhwacharyaru saluted Sri Hari, who was in the form of Narayana, who extended a very passionate and warm welcome; both Sri Vedavyasa and Narayana exchanged pleasantries and hugged each other as a symbol of mutual affection and love. Later, Sri Madhwacharyaru requested Sri Vedavyasa and Sri Narayana to be seated; Sri Madhwaru sat close to the two forms of Sri Hari, after they occupied their seats.

The protocol observed by Sri Vedavyasa, Sri Narayana and Sri Madhwa here is educative in nature for the human world. It is obvious that Sri Vedavyasa and Sri Narayana are both incarnations of Sri Hari and as mentioned in various Holy Texts, there is least difference between the different forms of Sri Hari. Each and every form of the Lord Almighty is equal and complete.

DharmO dEvAnAm paramO mAnuShatwE sweeyE rUpE(s)pyanyavadEva vruttihi|Mahabharata Tatparya NirNaya 22/295)

धर्मॊ दॆवानां परमॊ मानुषत्वॆ स्वीयॆ रूपॆsप्यन्यवदॆव वृत्तिः।(महाभारत तात्पर्य निर्णयः २२/२९५)

NaivAvyaktihi kAchidasteeha ViShNOho prAdurBhavE(s)pyatisuvyaktashaktEhe (Mahabharata Tatparya NirNaya 22/297)

नैवाव्यक्तिः काचिदस्तीह विष्णॊः प्रादुर्भावॆsप्यतिसुव्यक्तशक्तॆः (महाभारत तात्पर्य निर्णयः २२/२९७)

Sri Narayana’s direction to Sri Madhwaru/ಶ್ರೀ ಮಧ್ವರಿಗೆ ಶ್ರೀ ನಾರಾಯಣನ ಆದೇಶ

ವಿವಿಧಾ ವಿಧಾಯ ಕಿಲ ತತ್ರ ಸಂಕಥಾ ವದನಂ ಮುನೀಂದ್ರತನಯಸ್ಯ ಸುಂದರಮ್|

ಅವಲೋಕ್ಯ ಲೋಕಪತಿರಾನತಂ ಮಹಾಸುಖತೀರ್ಥಮಾಹ ರಹಸಿ ಸ್ಮ ಗಾಮಿಮಾಮ್||43||

ViviDhA viDhAya kila tatra sankaThA vadanam muneendratanayasya sundaram|

AvalOkya lOkapatirAnatam mahAsuKhateerThamAha rahasi sma gAmimAm||43||

विविधा विधाय किल तत्र संकथा वदनं मुनीन्द्रतनयस्य सुंदरम्।

अवलॊक्य लॊकपतिरानतं महासुखतीर्थमाह रहसि स्म गामिमाम्॥४३॥

SUMMARY: Lord of Universe Sri Narayana, after a long casual conversation, told Sri Madhwaru, who was sitting in front of him with great respect and devotion, looking at the face of Sri Vedavyasaru, in tranquility.

Narration of the primary task of the incarnation of Sri Madhwaru/ಮಧ್ವಾವತಾರದ ಮುಖ್ಯಕಾರ್ಯದ ನಿರೂಪಣೆ

ಶ್ರುಣು ದೇವಕಾರ್ಯಮವಧಾರ್ಯ ಧೈರ್ಯವದ್ಯುದುದೀರ್ಯಮಾನಮಿದಮಾರ್ಯಸಮ್ಮತಮ್|

ಭವಿತಾsನ್ಯದುಷ್ಕರತರಂ ವಿಧಾಯ ಯತ್ ತರುಣಂ ತವಾವತರಣಂ ಮಹಾಫಲಮ್||44||

ShruNu dEvakAryamavaDhArya DhairyavadyududeeryamANamidamAryasammatam|

BhavitA(s)nyaduShkaram viDhAya yat taruNam tavAvataraNam mahAphalam||44||

शृणु देवकार्यमवधार्य धर्यवद्युदुदीर्यमाणमिदमार्यसम्मतम्।

भविताsन्यदुष्करं विधाय यत् तरुणम् तवावतरणं महाफलम्॥४४॥

SUMMARY: “Oh brave Madhwa, please listen to the holy task you have to accomplish in your present incarnation, even as it has been approved by Sri Vedavyasaru. The most important goal of your earthly life is completed only after you complete this assignment as none else can ever accomplish it.”   

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

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

Significance of worship within the mind/ಮಾನಸಚಿಂತನೆಯ ಹಿರಿಮೆ

122.     ಮನ ವಚನ ಕಾಯಿಕ ಪ್ರದಕ್ಷಿಣ

            ಅನುದಿನದಿ ಸರ್ವತ್ರ ವ್ಯಾಪಕ

            ವನರುಹೇಕ್ಷಣಗರ್ಪಿಸುತ ಮೋದಿಸುತಲಿರು ಸತತ|

            ಅನುಭವಕೆ ತಂದುಕೊ ಸಕಲಸಾ-

            ಧನಗಳೊಳಗಿದು ಮುಖ್ಯ ಪಾಮರ-

            ಮನುಜರಿಗೆ ಹೇಳಿದರೆ ತಿಳಿಯದು ಬುಧರಿಗಲ್ಲದಲೆ||

            Mana vachana kAyika  pradakShiNa

            Anudinadi sarvatra vyApaka

            vanaruhEkShaNagarpisuta mOdisutaliru satata|

            anuBhavake tanduko sakalasA-

            DhanagoLagidu muKhya pAmara-

            Manujarige hELidare tiLiyadu buDharigalladale||18||

SUMMARY: One should think that the daily and routine actions of mind, speech and physical are the circumambulations around omnipresent Lord Almighty and be happy. Experience this feeling. This is very important among all the achievements, which can only be understood by knowledgeable and the righteous; however, ordinary persons cannot conceive it.

Knowledgeable and the righteous comprehend this phenomenon and they will follow it too. A certain class of people believe that worship offered `to idols and statues alone reach the Lord. Sri Purandara Dasaru and Sri Jagannatha Dasaru too have described this phenomenon more clearly in their compositions. Compositions like “AnuBhavadaDigeya MADi, adakkanu anuBhavigaLu bandu kUDi…” and “SulaBha pUjeya mADi” by Sri Purandhara and “Aritavarigati sulaBha" by Sri Jagannatha Dasaru dwell dweftly onthis aspect.

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