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”)           

Indrajitu enters battlefield for the second time/ಇಂದ್ರಜಿತುವು ಎರಡನೇ ಸಲ ಯುದ್ಧರಂಗ ಪ್ರವೇಶಿಸಿದುದು

ಸರ್ವಾನ್ ಉಜ್ಜೀವಯಂತಂ ಗಿರಿಧರಮ್ ಆಂಜನೇಯಂ ಆನಂದ್ಯ “ಅನಂತರಂ ಹನುಮತಾ ಆನೀತಗಂಧಮಾದನಪರ್ವತಸ್ಥೌಷಧೈಃ ಮೋಚಯಿತ್ವಾ|

SarvAn ujjeevayantam giriDharam AanjanEyam Aanandya “anantaram HanumatA AaneetaganDhamAdanaparvatasThauShaDhaihi mOchayitwA|

Meaning: Anjaneya, the carrier of hill, made the Lord very happy by making everyone alive.

“Later, Hanumantha relieved everyone from the Nagapasha or the shackles created by snakes (cobras) by bringing the Gandhamadhana hill and thereby made the Lord happy.

Explanation: Indrajitu went to the Nikumbhila temple again and performed the Abhichara Homa or a sacrifice seeking black magical power by following the procedures provided in Atharva Veda. He once again took the divine chariot that emerged out of the sacrificial square, became invisible, took the aerial route and bundled all the monkeys with the Nagapasha by invoking the boon he had secured from Lord Rudra. With an evil pride and vanity, returned to Lanka, where Ravana was very much pleased with his fake glory. Ravana praised Indrajitu for his ‘undisputed’ valor.

Vibheeshana, who had gone into the city of Lanka to know what was happening there, returned to Rama and saw the monkeys lying on the ground, unconscious. As he could not come across a single monkey awake, he shouted: “Is there anyone unaffected by the Nagapasha here?” Stating “I am not at all affected by it,” Sri Hanumantha reached Vibheeshana. Holding fire-torch in hand, both Hanumantha and Vibheeshana started checking the status of all the monkeys, one after the other. They saw Sugreeva, Angada, Neela, Nala, Sharabha and several others seriously wounded and bleeding. None of them appeared to be alive. Jambavanta was the only person alive. But he was in a state of semi-consciousness. Vibheeshana sprinkled water on his body and he began regaining the consciousness, slowly. However, due to the impact of the lethal arrow, he had become blind. By hearing the voice, he could guess that Vibheeshana had come. Since Hanumantha did not speak, he thought that Hanumantha had not come. The reason was that Jambavanta could not see. Jambavanta told Vibheeshana “If Maruti is alive, it is as good as everyone is alive. If he too isn’t alive, then it is certain that all of us are dead.” Vibheeshana became curious and hence asked: “Why are you enquiring about Hanumantha alone? Why have you not enquired about Rama or Lakshmana?” Hanumantha told that he was very much there, physically as well as mentally. Jambavanta said: “You are the only person capable of making all monkeys alive. You should immediately go to Mount Gandhana, bring four medicinal plants that are available there. Plant named Mrutasanjeevani makes dead man alive. Vishalyakarni removes the arrows and other weapons that have pierced the bodies of monkeys and sucked their lives. Savarna Karni makes the monkeys regain consciousness. Hanumantha agrees, goes to Gandhamadana and since the four plants could not be seen, pulls the entire mountain, brings it to the battlefield. With the medical power of the plants, all monkeys, Rama and Lakshmana became alive and fully fit. After getting the monkeys back life, 

Hanumantha threw the mountain back to its original position without any problem.

Rest of the story in the next episode.    

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKAs 47 to 49 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 47, 48 ಮತ್ತು 49ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKAs 47 to 49 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 47, 48 ಮತ್ತು 49ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Sri Madhwacharyaru replies/ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರು ಉತ್ತರಿಸಿದುದು

ಅಮಿತಾಂ ಮಿತಾಮಪಿ ಗಿರಂ ಜಗದ್ಗುರೋರಿತಿ ತಾಂ ನಿಶಮ್ಯ ವಿರಲೇತರಾಂತರಃ|

ವದತಾಂ ವರಸ್ತಮವದತ್ತದಾ ತಯೋರ್ವಿರಹಾಕ್ಷಮಃ ಖಲು ಚರಾಚರೇಶಯೋಃ||47||

AmitAm mitAmapi giram jagadgurOriti tam nishamya viralEtarAntaraha|

VadatAm varastamavadattadA tayOrvirahAkShamaha Khalu charAcharEshayOho||47||

मितां मितामपि गिरं जगद्गुरॊरिति तां निशम्य विरलॆतरान्तरः।

वदतां वरस्तमवदत्तदा तयॊर्विरहाक्षमः खलु चराचरॆशयॊः॥४७॥

SUMMARY: Hearing those limited but infinite words of the Master of Universe Sri Narayana, broad-minded, eloquent speaker Sri Madhwacharyaru replied, unable to bear the nostalgia that had gripped him for taking leave of them.

In his work ‘TattwaparakAshikAlOka’ Sri Madhwacharyaru has explained that every small word has infinite meaning and therefore the fifty consonants are brief representations of the infinite Vedas, which has been cited in ShuBhABharaNa.

MitAnApi padAnAmyEkaikasya vAkyasyAnanantArThatayA girAm anantatwam

panchAshadwarNAnAmEvAnananamtaThA sankShEpENAnantavEdatwavaditi

vyutpAditamasmatkrutatatwaprakAshikAshlOkAlOkE(ShuBhABharaNa)|

The desire of Sri Madhwacharyaru to eternally stay near Sri Narayana/

ಶ್ರೀ ನಾರಾಯಣನ ಬಳಿಯೇ ಸದಾ ಇರಲು ಶ್ರೀ ಮಧ್ವರ ಬಯಕೆ

ಭವತೋರಿತಃ ಸತತಸೇವನಾಮೃತೇ ಮಮ ಮಂಕ್ತುಮಸ್ತು ಭಗವನ್ನನುಗ್ರಹಃ|

ನ ಲಭೇಯ ವಲ್ಲಭತಮೇದೃಶಂ ಸುಖಂ ಜಗತಾಂತ್ರಯೇsಪಿ ಜಗದೇಕಮಂಗಲಮ್||48||

BhavatOritaha satatasEvanAmrutE mama manktumastu Bhagavannanugrahaha|

Na laBhEya vallaBhatamEdrusham suKham jagatAmtrayE(s)pi jagadEkamangalam||48||

भवतॊरितः सततसॆवनामृतॆ मम मंक्तुमस्तु भगवन्ननुग्रहः।

न लभॆय वल्लभतमॆदृशं सुखं जगतांत्रयॆsपि जगदॆकमंगलम्॥४८॥   

SUMMARY: “Oh Lord Narayana, you are the complete person with all the virtues of wealth and others! Please oblige me by permitting me to stay with you and get immersed in the elixir of serving you both; Oh Narayana, the most beloved of this universe, the bliss and mirth of serving you is not available anywhere in the three worlds.

Dearth of righteous during Kali Yuga/ಕಲಿಗಾಲದಲ್ಲಿ ಯೋಗ್ಯ ಜನರ ಅಭಾವ

ಕಲಿಕಾಲಕಾಲಿತಗುಣೇ ಧರಾತಲೇ ಸುಜನೋ ನ ನೂನಮಧುನಾsಸ್ತಿ ಯೋಗ್ಯಧೀಃ|

ಪರತತ್ತ್ವವರ್ಣನಮಯೋಗ್ಯತಾವತೇ ನನು ಹವ್ಯದಾನಮಿವ ನಿಂದ್ಯತೇ ಶುನೇ||49||

KalikAlitaguNE DharAtalE sujanO na nUnamaDhunA(s)sti yOgyaDheehi|

ParatattwavarNanamayOgyatAvatE nanu havyadAnamiva nindyatE shunE||49||

कलिकालितगुणॆ धरातलॆ सुजनॊ न नूनमधुनाsस्ति यॊग्यधीः।

परतत्त्ववर्णनमयॊग्यतावतॆ ननु हव्यदानमिव निन्द्यतॆ शुनॆ॥४९॥

SUMMARY: In this era of Kali, in general, the good virtues have disappeared and there is absolutely no possibility of righteous people eligible to imbibe good qualities existing on Earth. Under these circumstances, preaching the spirituality to unworthy people is inappropriate like the giving the offerings meant for sacrificial fire to a dog.  

This stanza makes it amply clear that charity to unworthy people is like offering the ghee/Havis, meant to be offered in a sacrifice, to a dog.     

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

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

Broader description of Sri Hari/ಶ್ರೀ ಹರಿಯ ವಿಸ್ತೃತ ವಿವರಣೆ

125.     ಮಧುವಿರೋಧಿಯ ಪಟ್ಟಣಕೆ ಪೂ-

            ರ್ವದ ಕವಾಟಗಳಕ್ಷಿ ನಾಸಿಕ-

            ವದನ ಶ್ರೋತ್ರಗಳೆರಡು ದಕ್ಷಿಣ ಉತ್ತರ ದ್ವಾರ|

            ಗುದಉಪಸ್ಥಗಳೆರಡು ಪಶ್ಚಿಮ-

            ಕದಗಳೆನಿಪವು ಷಟ್ಸರೋಜವೆ

            ಸದನ ಹೃದಯವೆ ಮಂಟಪ ತ್ರಿಗುಣಂಗಳೇ ಕಲಶ||19||

            MaDhuvirODhiya paTTaNake pU-

            Rvada kavATagaLakShi nAsika-

            Vadana shrOtragaLeraDu dakShiNa Uttara dwAra|

            gudaupsThagaLeraDu pashchima-

            kadagaLenipavu ShaTsarOjave

            sadana hrudayave manTapa triguNangaLE kalasha||19||

SUMMARY: The two eyes and the two nostrils are the doors on the eastern side of the city of Sri Hari; the mouth is the door on the northern side; the ears are the doors on the southern side; the anus and sexual organs are the doors on the western side of the city of Sri Hari. The six lotuses are his abode, the heart is the Mantap and the attributes are the Kalash…

The six lotuses in human body are in the following order: 1. The citadel or the basic platform has a four-petal lotus; the lotus in the naval has six petals; Lotus in the heart has eight petals; the Lotus in the stomach is with twelve petals; the Lotus near the neck has two petals; Lotus in the head has thousand petals.

The royal glory of Sri Hari/ಶ್ರೀ ಹರಿಯ ರಾಜವೈಭವ

126.     ಧಾತುಗಳೆ ಸಪ್ತಾವರಣ ಉಪ-

            ವೀಥಿಗಳು ನಾಡಿಗಳು ಮದಗಳು-

            ಯೂಥಪಗಳು ಸುಷುಮ್ನನಾಡೆಯೆ ರಾಜಪಂಥಾನ|

            ಈ ತನೂರುಹಗಳೆ ವನಂಗಳು

            ಮಾತರಿಶ್ವನು ಪಂಚರೂಪದಿ

            ಪಾತಕಗಳೆಂಬರಿಗಳನು ಸಂಹರಿಪ ತಳವಾರ||20||

            DhAtugaLe saptAvaraNa upa-

            veeThigaLu nADigaLu madagaLu-

            yUThapagaLu suShumnanADeye rAjapanThAna|

            Yee tanUruhagaLe vanangaLu

            MAtarishwanu pancharUpadi

            pAtakagaLembarigaLanu samharipa taLavAra||20||

SUMMARY: The seven constituent elements are the seven premises; the pulses such as IDA are the small streets; the pride caused by rice, age and other factors are the eight elephants; the SuShumna Pulse or Nadi is the royal thoroughfare; the hairs on the body are the forests; the five-form Lord Vayu manifest in Pranopana and others is the protector, who kills the sins.

The five Dhatus or the constituent elements of the body are:

1.    Chyle 2. Blood, 3. Flesh, 4. Adeps, 5. Marrow 6. Bone and 7. Semen

In the Manasa Smruti the seven constituent elements have been indicated:

Twak charmamAmsaruDhiramEdOmajjAsThinAmakAha|

सूत्रॆति त्वक्चर्ममांसरुधिरमॆदॊमज्जास्थिनामकाः।

Chyle is said to be a milky fluid containing fat droplets which drain from lacteals of small intestine into lymphatic system during digestion.

Adeps is said to be purified abdominal fat

The eight types of pride are caused by Rice, wealth or richness, age, education, family or dynasty, power, action and character.

Of these eight types of pride, three have been termed as most prominent by Vidura in Viduraneeti, Mahabharata.

VidyAmadO DhanamadastruteeyO(s)BhijanO madaha|

MadA yEtE(s)valiptAnAmEta yEva satAm damAha||Mahabharata 5/34/44||

विद्यामदॊ धनमदस्तृतीयॊsभिजनॊ मदः।

मदा ऎतॆsवलिप्तानामॆत ऎव सतां दमाः॥

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

KURUKSHETRA/ಕುರುಕ್ಷೇತ್ರ

ಶ್ರೀಭೀಮಸೇನಕರಕಂಜಗದಾಪ್ರಹಾರೈಃ ಚೂರ್ಣೀಕೃತಾಶ್ವಗಜಪತ್ತಿಮೃದುಗ್ರಪಿಂಡಮ್|

ಉತ್ಖಾತಪಾರ್ಥಶರಸಸ್ಯಪದಂ ಕುರೂಣಾಂ ಕ್ಷೇತ್ರಂ ದಿಶಾಸು ವಿತತಾನ ಸುಕೀರ್ತಿಧಾನ್ಯಮ್||38||

SreeBhEmasEnakarakanjagadAprahAraihi chUrNeekrutAshwagajapattimrudugrapnDam|

UtKhAtapArThasharasasyapadam kurUNAm kShEtram dishAsu vitatAna sukeertiDhAnyam||38||

श्रीभीमसॆनकरकन्जगदाप्रहारैः चूर्णीकृताश्वगजपत्तिम्रुदुग्रपिन्डं।

उत्खातपार्थशरसस्यपदं कुरूणां क्षॆत्रं दिशासु विततान सुकीर्तिधान्यं॥३८॥

SUMMARY: The popularity of Kurukshetra spread far and wide due to the presence of huge balls of clay that was formed with the carcasses of horses and elephants and corpses of soldiers and warriors who were precipitated and transformed to dust by the beatings that ever radiant Bheemasena undertook with his mace; in addition, there is the presence of numerous plants that were planted by Arjuna in the form of arrows.

Farmers begin the cultivation by breaking the mud balls with their yoke and then the seeds are sown. After a specific period of time, the seeds sprout and plants emerge, this, in due course, will yield grains, seeds, and flowers and so on. Similarly, Bheemasena completed the preliminary cultivation of the land of Kurukshetra with his mace and the seeds were sown with the arrows by Arjuna. Simultaneously, Arjuna and Bheemasena removed the weeds of unruly, uncultured people so that the land became fit for righteous to inhabit. Sri Vadirajaru has explained this factor to substantiate the reason for which Kurukshetra has emerged as a popular pilgrimage.

The great significance of Kurukshetra has been described widely in almost all Puranas, including Shatapathabrahmana, Yajurveda and Bruhajjabalopanishat, according to scholars. The glory of Kurukshetra has been broadly explained in Teerthayatra Khanda, Vanaparva of Mahabharata and Adikhanda in Padmapurana.

In Mahabharata Vanaparva, Teerthayatrakhanda, it is mentioned:

KurukShEtram gamiShyAmi kurukShEtrE vasAmyaham|

Ya yEvam satatam brUyAt sO(s)pi pApaihi pramuchyatE||

कुरुक्षॆत्रं गमिष्यामि कुरुक्षॆत्रॆ वसाम्यहं।

य ऎवं सततं ब्रूयात् सॊsपि पापैः प्रमुच्यतॆ॥

(Anyone who always keeps mentioning “I will go to Kurukshetra and live there” will be relieved from all sins.)

The History of Kurukshetra is likened as the History of Bharata or India by the scholars and historians. It was on the banks of Saraswati River on which Kurukshetra is located that several Rishis chanted hymns, Brahma and other gods performed sacrifices and Maharishis such as Vasishtha and Vishwamitra attained highest spiritual knowledge. Kurukshetra was the battlefield where the most treacherous war between Pandavas and Kauravas was fought. It was at the beginning of this war at Kurukshetra where Sri Krishna preached the most popular Gita. Lord Sri Vedavyasa, an incarnation of Lord Narayana, wrote Mahabharata here.

There is a story in Vamana Purana that provides the reason for which this holy place got the name Kurukshetra.

King Kuru chose this place on the banks of Saraswati River to establish it as a centre for spiritual emancipation, philosophical studies and a centre for learning the Eight Cultures or Ashtanga Vidya comprising penance, truth, pardoning, kindness, sanitization, philanthropy, Yoga and Brahmacharya. He came here in a golden chariot to establish the city of his dream. He used the gold of that chariot to make a plough for cultivation. He requested Lord Eshwara and Yamadharma to donate bullocks and bulls, which he used for cultivating the land. At that time, Lord Indra descended and asked Kuru as to what he was doing. Kuru repolied “I am tilling the land to cultivate the Eight Cultures as I have the seeds for the same.” Indra laughed at Kuru and returned to the heaven. The king tilled about 7 miles every day till completing about 48 miles. Then, Lord Vishnu came and asked Kuru: “What are you doing?” When Kuru game the same answer he had given to Indra, Lord Vishnu said: “You give the seed you have and I will sow the seeds for you.” Kuru responded by stretching his right shoulder in front of Lord Vishnu, who cut the right shoulder of Kuru into one thousand pieces and sowed the seeds. The king stretched his left shoulder, two legs and finally gave his head to Lord Vishnu for cultivation. Lord Vishnu was very much impressed with the king’s magnanimity and asked Kuru to seek a boon. Kuru said: “May this land develop into a place known for culture and spirituality (Dharma Kshetra) and named after my name. Any act acted here may become Akshay or unlimited”. Lord Vishnu granted the boon to Kuru.

In Kurukshetra, there are seven sacred forests called Kamyakavana, Aditivana, Vyasavana, Phalakeevana, Suryavana, Madhuvana and Sheetavana. In addition, seven rivers namely Saraswati, Vaitarani, Apaga, Madhusrava, Kaushikee, Drushadwati and Hiranvati flow here, as mentioned in Vamana Purana. A holy pond called Brahmasaras is there in Kurukshetra.

A chant generally chanted while having bath is as follows:

KurukShEtram GayAm GangAm PraBhAsam PuShkariNee cha|

YEtAni manasA DhyAtwA avagAhyam tatO jalE||

कुरुक्षॆत्रं गयां गन्गां प्रभासं पुष्कराणि च।

ऎतानि मनसा ध्यात्वा अवगाह्यं ततॊ जलॆ॥

Therefore, Kurukshetra is one among the seven holiest pilgrim centres in the country.          

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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”)  

Indrajitu’s  bravery and his fall/ಇಂದ್ರಜಿತುವಿನ ಪರಾಕ್ರಮ ಹಾಗೂ ಅವಸಾನ – Part 1

After the demise of Kumbhakarna and the depression in which Ravana was sunk, Indrajitu tells his father: “Dear father, I do not want you to be defamed that my father, who was not defeated by Indra got vanquished by a human king.  Please send me to the war.” Ravana had no option and therefore encouraged his son Indrajitu to fight against Rama and kill him. But, Ravana was already sinking as he could easily predict the result of the war. Meanwhile, Indrajitu went straight to a cave called Nikumbhila, wearing a red loin cloth. He got fire sticks of a tree called Bibheetaka and holy grass called Shara arranged for a special ritual. A pan of iron was placed and a totally black sheep was chosen to be sacrificed. He performed Abhichara (black magic) Homa or a sacrifice with evil motive of securing magical power by chanting hymns from Atharva Veda.  A celestial chariot that originated from the sacrificial fire was taken by Indrajitu and became invisible. He chose very sharp arrows, invoked the hymns of Nagastra and fired them at Srirama, Lakshmana and the army of monkeys. The efforts of monkeys to find the origin from where the arrows were being pounded went in vain. They wandered in the sky but to no avail. Owing to the power of Nagastra, they became tired and weak. Indrajitu tied each and every monkey with numerous Nagastras.

Srirama, Lakshmana and Hanumantha were not tied by the Nagastras as they were beyond reach for any Astra. In fact, Srirama, Lakshmana and Hanumantha were capable of nullifying the Nagastras. However, being aware of the secret power of deities, they pretended as though they had been tied down by the Nagastras. Besides, they did not liberate the monkeys from the influence of Nagastra.  

To lure the demons, people with Tamas and Rajas attributes that he was an ordinary human being, Srirama pretended to have severely wounded, pierced and broken by lethal arrows or even ordinary arrows; he would appear as though he had been shattered and tied by the Astras; he would appear as getting drenched in blood and so on. For Satviks and some distinct deities, the fact that no weapon, arrow or Astra can ever touch him. He is always the happiest, unperturbed, invincible and omnipotent Almighty.

Believing that he had killed everyone in the army of Sugreeva, including Rama and Lakshmana, Indrajitu returned to Lanka and boasted in front of his father that he had conclusively won the battle.

Ravana was mighty pleased with the fake report given by Indrajitu and arranged to show to Seetha the scene in war field, where the army of Sugreeva, Rama and Lakshmana was lying motionless. Seetha also pretended to be mourning and as ever, Trijata consoled Seetha by stating that Rama was eternal and indefatigable.

Garuda releases monkeys from the clutches of Nagastra

“PraDhwastAshEShanAgam padakamanatam tArkShyam Aanandya – RavaNaprEShitEnEndrajitA nAgapAshaistrivAram badDhAn kapeen praThamatO GaruDEna mOchayitvA|

प्रध्वस्ताशॆषनागं पदकमलनतं तार्क्ष्यं आनन्द्य – “रावणप्रॆषितॆन्द्रजिता नागपाशैस्त्रिवारं बद्धान् कपीन् प्रथमतॊ गरुडॆन मॊचयित्वा”

Having been assigned to war, Indrajitu tied the monkeys with Nagapasha thrice. In the first instance, Srirama relieved the monkeys from Nagapasha by summoning Garuda, the golden eagle.

Earlier, before Sri Vishnu decided to incarnate as Rama, all the gods, goddesses and deities were assigned to serve Rama on earth in various ways. However, Garuda was not given any task. He asked Lord Vishnu for the reason to have kept him aside. 

Garuda had been told by Vishnu then that there was no need for Garuda to incarnate on earth as he was not destined to incarnate on earth. Lord Vishnu promised to take some ‘service’ from Garuda during his incarnation as Rama. As per that promise, Rama, Lakshmana and Hanumantha pretended to be under the influence of Nagapasha.

The period or the life span of Lord Brahma through the Kruta, Treta, Dwapara and Kali yugas is called a Brahma Kalpa. Lord Rudra in the previous Brahma Kalpa had become Lord Shesha in the present Brahma Kalpa. Therefore, Rudra and Shesha are equal in rank and file. Yet, Shesha had the “Sadhana” or the experience of serving Lord Vishnu of an additional Kalpa and therefore, his attributes, capacity and caliber were slightly higher, compared to that of Lord Rudra. Therefore, Shesha had that tacit advantage of being able to sideline the boon bestowed by Rudra upon Indrajitu. Shesha could dismantle the Nagapasha on his own. However, Rama, Lakshmana and Hanumantha gave an opportunity for Garuda to serve the Lord during Ramavatara.

As soon as Garuda touched the monkeys, they were relieved from the Nagapasha. They roared once again to the utter dismay of demons. Indrajitu had to come out twice and vanish twice before meeting his end. That part will be described in the subsequent episode/s.   

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ELEGY ON CORONA !

ELEGY ON CORONA!

Hail you dear deadly Corona

For, you have silently silenced everyone

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The eternal truth of biased desire for eternity

That is bound to be short-lived, despite the pride of innovations

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Discipline and inter-personal relationship!

No dictator in history had had the audacity of Corona Virus

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You have not spared the rich or the powerful;

You have not discriminated between the poor and the affluent;

You do not seem to differentiate the knowledgeable with illiterate.

You are indeed the final truth of life that leads everyone to the doom.

By S. DWARAKANATH