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

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

Spiritual sculpture of the chariot of human body/ದೇಹವೆಂಬ ರಥದ ಆಧ್ಯಾತ್ಮಿಕ ಚಿತ್ರಣ

130.      ಈ ಶರೀರವೆ ರಥ ಪತಾಕ ಸು-

            ವಾಸಗಳು ಪುಂಡ್ರಗಳು ಧ್ವಜ ಸಿಂ-

            ಹಾಸನವೆ ಚಿತ್ತವು ಸುಬುದ್ಧಿಯೆ ಕಲಶ ಸನ್ಮನವು|

            ಪಾಶಗುಣ ದಂಡತ್ರಯಗಳು ಶು-

            ಭಾಶುಭ ದ್ವಯಕರ್ಮ ಚಕ್ರ ಮ-

            ಹಾಸಮರ್ಥಾಶ್ವಗಳು ದಶಕರಣಂಗಳೆನಿಸುವುವು||24||

            Yee shareerave raTha patAka su-

            vAsagaLu punDragaLu Dhwaja sim-

            hAsanave chittavu subudDhiye kalasha sanmanavu|

            PAshaguNa danDatrayagaLu shu-

            BhAshuBha dwayakarma chakra ma-

            hAsamarThAshwagaLu dashakaraNangaLenisuvuvu||24||

SUMMARY: This body is the chariot; clothes are the streamers; the twelve symbols called OorDhwapunDras are flags; mind is the throne; good intelligence is the Kalash; good mind is the rein; three characters of Satvik, Tamas and Rajas are the ropes; three controls are the place where the charioteer sits; good and bad deeds (Punya and Papa) are the wheels and the ten organs are the most efficient horses.

The description of human body in this manner is given in KaThOpanishat:

AtmAnam raThinam vidDhishareeram raThamEva cha|

IndriyANi hayAnyAhuhu…||

VijnAnasAraThiryastu manaha pragrahavAn naraha|

SO(s)Dhwanaha pAramApnOti tadwiShNOho paramam padam||

आत्मानं रथिनं विद्धिशरीरं रथमॆव च।

इन्द्रियाणि हयान्याहुः…॥कठॊपनिषत्॥

विज्ञानसारथिर्यस्तु मनः प्रग्रहवान् नरः।

सॊsध्वनः पारमाप्नॊति तद्विष्णॊः परमं पदं॥कठॊपनिषत्॥

PrakAsha SahmitA deftly puts it:

Idam sharIram shreeviShnOraThamityanuchintayEt||

इदं शरीरं श्रीविष्णॊरथमित्यनुचिन्तयॆत्॥प्रकाश सम्हिता॥

Sri Hari is the rider and Sri MuKhyaprANa the charioteer/

ವಾಸಗಳು ಶ್ರೀಹರಿಯೇ ರಥಿಯು, ಮುಖ್ಯಪ್ರಾಣನದರ ಸಾರಥಿ

131.        ಮಾತರಿಶ್ವನು ದೇಹರಥದೊಳು

            ಸೂತನಾಗಿಹ ಸರ್ವಕಾಲದಿ

            ಶ್ರೀತರುಣಿವಲ್ಲಭ ರಥಿಕನೆಂದರಿದು ನಿತ್ಯದಲಿ|

            ಪ್ರೀತಿಯಿಂದಲಿ ಪೋಷಿಸುತ ವಾ-

            ತಾತಪಾದಿಗಳಿಂದಲವಿರತ

            ಈ ತನುವಿನೊಳು ಮಮತೆ ಬಿಟ್ಟಿಹನವನೆ ಮಹಯೋಗಿ||25||

            MAtarishwanu dEharaThadoLu

          sUtanAgiha sarvakAladi

          SreetaruNivallaBha raThikanendaridu nityadali|

          Preetiyindali pOShisuta vA-

          tAtavAdigaLindalavirata

          yee tanuvinoLu mamate biTTihanavane mahayOgi||25||

SUMMARY: In this body-like chariot, Lord Vayu is always the charioteer; the beloved of Goddess Lakshmi, Sri Hari is the rider or the occupant of the chariot. One who treats his body in this manner, takes care of the body and protects it from sunlight, rains and other vagaries but never develops the feeling of ‘ownership’ is a Mahayogi, an ascetic.

PrakashashmitA avers:

RaThikam Sri Harim DhyAyEdyantAram sUtranAmakam|

रथिकं श्रीहरिं ध्यायॆद्यन्तारं सूत्रनामकं।

This conception has been dealt with in greater detail in Vayu Purana, ShAnDilyatattwa -18/33-36:

NityAnityavivEkajnO mamatAm tam parityajEt|

MamataikA BhavatyEShAm nidAnam suKhaduHKhayOho|

MadeeyamityaBhimatErgavi puShTE tu mOdatE|

HrAsE duHKhamavApnOti swakeeyasya janO hyayam|

kramAt paravasham yAti madeeyatwam cha gachChati|

Na tuShyati hi gOvrudDhau hrAsAt tasya na duHKhitA|

YaThA taThA samastEShu mamatAm tu parityajEt||

नित्यानित्यविवॆकज्ञ्नॊ ममतां तम् परित्यजॆत्।

ममतैका भवत्यॆषां निदानं सुखदुःखयॊः।

मदीयमित्यभिमतॆर्गवि पुष्टॆ तु मॊदतॆ।

ह्रासॆ दुःखमवाप्नॊति स्वकीयस्य जनॊ ह्ययं।

क्रमात् परवशं याति मदीयत्वं च गच्छति।

न तुष्यति हि गॊवृद्धौ ह्रासात् तस्य न दुःखिता।

यथा तथा समस्तॆषु ममतां तु परित्यजॆत्॥शान्डिल्यतत्त्व -  वायुपुराण -१८/३३-३६)           

             

The word Mamakara is not exactly or is not limited to egoism. The passion DhrutaraShTra in Mahabharat displays towards his son Duryodhana is probably the best example for this trait. It is passionate obsession, in a way. What is needed is to discard this passionate obsession about the self and the structure or the body. Human should think it as a temporary shelter provided by Lord Hari and it is being driven by Lord Vayu. We are tenants and all our actions are controlled, directed and monitored by Sri Hari.

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Pilgrimage to Badari – Shat Prayaga/ಬದರೀ ಯಾತ್ರೆ – ಷಟ್ ಪ್ರಯಾಗ

ಷಟ್ ಪ್ರಯಾಗಾಃ ಸ್ವವೇಗೇನ ಕಾಮಾದ್ಯರಿಮಹೀರುಹಃ|

ಉನ್ಮೂಲಯಂತು ಪಾಪಾಖ್ಯಂ ಪಂಕಂ ಪ್ರಕ್ಷಾಲಯಂತು ನಃ||40||

ShaT prayAgAha swavEgEna kAmAdyarimaheeruhaha|

UnmUlayantu pApApKhyam pankam prakShAlayantu naha||40||

षट् प्रयागाः स्ववॆगॆन कामाद्यरिमहीरुहः।

उन्मूलयन्तु पापाख्यं पन्कं प्रक्षालयन्तु नः॥४०॥

SUMMARY: May the six PrayAgas root out the six enemies of living beings such as lust (Kama), Unlimited Desire (Lobha) anger (Krodha), Pride (Mada) and Jealousy (Matsara)  with their speed of flow and cleanse the slush of our sins.

The word Prayaga means the joining of or the confluence of two or more rivers. ShaT means six and the Six PrayAgAs are:  VaTa PrayAga, Deva PrayAga, Rudra PrayAga, Skanda PrayAga, Nanda PrayAga and Keshava PrayAga. Just as the rivers erode the banks and uproot the trees on the banks with their high speed, Sri Vadirajaru is appealing to these six Prayagas or river unions to uproot the six foes of human life and also cleanse the sins that we commit, knowingly or unknowingly.

1.      Deva Prayaga – It is about 44 miles from Hrishikesh. Bhageerathi and Alakananda rivers join at Deva Prayaga.

2.      Rudra Prayaga – This is about 50 miles from Deva Prayaga and the city is on a rock. Alakananda joins Mandakini in this place.

3.      Skanda Prayaga – This is at a distance of about 19 miles from Rudra Prayaga. Some identify this as Nanda Prayaga, where PinDaraganga and Alakananda rivers join. Karna, the son of Sun from Kunti, had done penance in this place. Therefore, this is also known as Karna Prayaga.

4.      Nanda Prayaga – Nanda Prayaga is about 13 miles away from Skanda Prayaga, where Alakananda and Nanda rivers join.

5.      ViShNu Prayaga – Alakananda and Vishnu Ganga join at about 2 miles away from Josh Mutt. This is known as Vishnu Prayaga.

6.      Keshava Prayaga – Situated at about 43 miles from Nanda Prayaga and very close to Badari Kshetra, Keshava Prayaga is the name given for the union of Alakananda and Saraswati rivers.

Although there is adequate information and organized pilgrims to Badarinath, one of the most revered pilgrim centres of Hindu ethos and all these places are now easily accessible from Allahabad in Uttarkhand State, Sri Vadirajaru visited all these places by foot. Vast literature is now available on all these places and several tourist organisations conduct package trips and tours to these places.

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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 comes to the war field for the third time/ಇಂದ್ರಜಿತುವು ಮೂರನೇ ಬಾರಿಗೆ ಯುದ್ಧಭೂಮಿಗೆ ಬಂದನು

Tears of joy filled the eyes of Sugreeva, Jambavanta, Angada, Neela and other monkeys as Hanumantha had given them a new life by bringing the Gandhamadhana Mountain and relocating it to its original position instantly and effortlessly. The task that Hanumantha had accomplished was beyond imagination and beyond description. All the monkeys stood up with renewed spirit, enthusiasm and eagerness to fight. They roared like lions and the sound echoed throughout Lanka and the Lankans trembled with fear. Ravana was terrified. He summoned Indrajitu and asked him to go to the war once again. Indrajitu performed the same Abhichara Homa once again to please Lord Shiva, secured the divine chariot that came out of the sacrificial fire, sat in it and became invisible.

Indrajitu had a boon from Lord Brahma that if he performs the Abhichara Homa four times in Nikumbhila Cave and goes to the war field, he would become invincible. He had decided in his mind that he would bind the monkeys with Naga Pasha thrice and if the monkeys manage to get relieved from it thrice, he would be able to perform the Abhichara Homa for the fourth time and then destroy the army of monkeys forever. Accordingly, he went on binding the monkeys with Naga Pasha for the third time, which infuriated Lakshmana. He became impatient and told Rama: "Dear brother, this Indrajitu has already strangled the monkeys twice. Lord Garuda, the Golden Eagle, rescued the monkeys because of his reverence and devotion to you. Secondly, Hanumantha displayed great courage and strength to bring Gandhamadhana Mountain to relieve the monkeys from the Naga Pasha. We pretended to have been bound by the same Naga Pasha, though we remained out of its capacity because of your presence and kindness. He is repeating his action for the third time and now I request you to permit me to release Brahmastra, which can search him and kill him as he believes that by being invisible, he can kill us. Please permit me to fire Brahmastra.”

Srirama replied to Lakshmana:  ”Lakshmana, Indrajitu is not brave. He is a coward because brave persons do not hide and fight. It is not proper on the part of brave men to fire great Astras against cowards. Please ignore him. I will fire an ordinary arrow that can find him from anywhere and kill him. Even if he hides in his mother’s womb, the arrow I am going to fire will kill him. The deities watching this war have realized that you have not been tied by the Naga Pasha. Do not worry. I will complete the job with ease.”

Rama set an arrow on the string of his bow and was about to fire it. Indrajitu saw the direction that the arrow set by Rama was pointing at. The arrow was exactly pointing at Indrajitu. Indrajitu thought that Rama had seen him and started to run away in a different direction. He was planning to settle in a different place so that the arrow shot by Rama would not chase him. Seeing Indrajitu running away, the deities understood that Rama had not been bound by the Naga Pasha. Thus, Rama showed to the deities and the entire universe that he was ‘beyond’ the powers of Naga Pasha. As Indrajitu ran away in a different direction, the deities also realized that the power of Rama was beyond the quarters of suspicion and that Rama could easily vanquish Indrajitu. Since Indrajitu ran away, Rama did not fire the arrow he had set in in his bow. However, once set on the string of his bow, the arrow of Rama could not be taken back. Instead of firing the arrow at Indrajitu, Srirama fired it by chanting the hymns of VijnAnAstra and made it to touch every monkey lying on the ground. The arrow touched every single monkey in the battlefield, removed the Naga Pasha. Indrajitu escaped from the battlefield.     

Indrajitu comes to the war field for the fourth time/ಇಂದ್ರಜಿತುವು ನಾಲ್ಕನೇ ಬಾರಿ ಯುದ್ಧಭೂಮಿಗೆ ಬಂದನು

All monkeys got up once again and got ready for the war under the leadership of Hanumantha by holding huge rocks, hillocks, trees and other materials they could use as weapons. They were enraged by the deceitful tactics of Indrajitu and ran towards Lanka ferociously. Indrajitu and Ravana were perplexed and puzzled by the fact that the monkeys had got themselves relieved from Naga Pasha for the third time. As ordered by Ravana, Indrajitu once again rushed towards the war field through the western door. On seeing Indrajitu rushing towards them in a chariot, the monkeys started running away from him. Meanwhile, with his mystic power, Indrajitu created a fake woman appearing like Seetha Devi and beheaded her with his sword, even as the monkeys were looking at the ghostly act. Srirama pretended to mourn this incident and acted as though he too thought that Indrajitu had virtually killed real Seetha Devi. Rama knew that none can commit such a crime against Seetha Devi. Hanumantha, who saw this, killed all demons, who had come to the war field along with Indrajitu. He took a huge rock and was preparing to throw it on Indrajitu. Frightened by this attack, Indrajitu ran away from the battlefield. His ego had been severely damaged. He returned to Nikumbhila Cave

as ever and tried to perform the same Abhichara Homa. He could not concentrate. He was unable to perform the sacrifice. He was struggling to overcome the fear that Hanumantha had created in his mind.

Killing of Indrajitu by Lakshmana will be completed in the next episode.

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKAs 50 to 52 (54) ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 50, 51 ಮತ್ತು 52ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKAs 50 to 52 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 50, 51 ಮತ್ತು 52ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Sri Narayana replies to Sri Madhwaru/ಶ್ರೀ ನಾರಾಯಣನು ಶ್ರೀ ಮಧ್ವರಿಗೆ ನೀಡಿದ ಉತ್ತರ

ಇತಿ ತಂ ಬ್ರುವಾಣಮಯಮಬ್ರವೀದ್ವಿಭುರ್ಭುವಿ ಸಂತಿ ಸೌಮ್ಯ ಪುರುಷಾ ಗುಣೋಚಿತಾಃ|

ವಿಮಲಾನ್ಮಣೀನಿವ ಗುಣೋಜ್ಝ್ಹಿತಾನಿಮಾನ್ ದಯಯಾ ವಿಶೋಧಯ ವಿಶುದ್ಧಗೋಗಣೈಃ||50||

Iti tam bruvANamayamabraveedwiBhurBhuvi santi saumya puruShA guNOchitAha|

VimalAnmaNeeniva guNOjJhitAnimAn dayayA vishODhaya vishudDhagOgaNaihi||50||

इति तं ब्रुवाणमयमब्रवीद्विभुर्भुवि सन्ति सौम्य पुरुषा गुणॊचिताः।

विमलान्मणीनिव गुणॊज्झ्हितानिमान् दयया विशॊधय विशुद्धगॊगणैः॥५०॥

SUMMARY: With Sri Madhwacharya appealing in this manner, Sri Narayana replied: “Oh polite Madhwacharya, there are virtuous and righteous people on earth still; cleanse such people, who, like the pearls and pure beeds that have fallen from the thread, with your kindness and with the pure water of meaningful and correct discourses.

This stanza points out the fact that although the virtuous and righteous people are a rarity during Kali Yuga, their existence, at least in less number, cannot be entirely discounted.

Sri Narayana emphasizes that such righteous people have been deprived of the knowledge of intrinsic, realistic and perfect meaning of Brahma Sutra and that they deserve to know or acquire that true knowledge through Sri Madhwacharyaru, an incarnation of Lord Vayu.

Right impact on such people from Sri Madhwacharyaru

ತವ ಕೀರ್ತಿರಾರ್ತಿಮತಿಮಾತ್ರಮಾನಯೇದಶುಭಾನ್ ಪ್ರಭಾಕರವಿಭೇವ ಕೌಶಿಕಾನ್|

ಕಮಲಾಕರಾನಿವ ಶುಭಾನ್ ಪ್ರಭೋದಯೇತ್ಪರಮಾಜ್ಞಯಾ ಮಮ ವಿಶೇಷತೋsನಿಶಂ||51||

Tava keertirArtimatimAtramAnayEdashuBhAn praBhAkaraviBhEva kaushikAn|

KamalAkarAniva shuBhAn praBhOdayEtparamAjnayA mama vishEShatO(s)nisham||51||

तव कीर्तिरार्तिमतिमात्रमानयॆदशुभान् प्रभाकरविभॆव कौशिकान्।

कमलाकरानिव शुभान् प्रभॊदयॆत्परमाज्ञया मम विशॆषतॊsनिशं॥५१॥

SUMMARY: “When you obey my instruction, you will become very popular and like the sunlight does to the owls, your work will cause more agony to evil people; like the Sun’s rays make the Lotus blossom, your work will make the lotus-hearts of the righteous blossom specially.

The word Vibha means Tejas or radiation and Kaushika means owl.

Sri Narayana tells Sri Madhwaru that preaching the correct philosophy and the perfect truth and condemning of misleading interpretation of scriptures is one of the ways of worship. Therefore, Sri Narayana tells Sri Madhwa that he should take up this task on priority.

Sri Madhwacharyaru agrees to write the Bhashya for Brahma Sutras/

ಬ್ರಹ್ಮಸೂತ್ರಗಳಿಗೆ ಭಾಷ್ಯವನ್ನು ರಚಿಸಲು ಶ್ರೀ ಮಧ್ವರು ಸಮ್ಮತಿಸಿದುದು

ಇತಿ ಸಾ ಮಹೀಧರಮುಖಾದ್ವಿನಿಃಸೃತಾ ಜಗತಾಂ ಸುಖಾಯ ವಿಶದಾ ಸರಸ್ವತೀ|

ದ್ವಿಜರಾಜಗೋವಿಷಯತಾತಿಪೂರಿತಂ ಪ್ರವಿವೇಶ ಮಧ್ವಪೃಥುಬುದ್ಧಿವಾರಿಧಿಮ್||52||

Iti sA maheeDharamuKhAdvinihisrutA jagatAm suKhAya vishadA Saraswatee|

DwijarAjagOviShayatAtipUritam pravivEsha MaDhwapruThubudDhivAriDhim||52||

इति सा महीधरमुखाद्विनिःसृता जगतां सुखाय विशदा सरस्वती।

द्विजराजगॊविषयतातिपूरितं प्रविवॆश मध्वपृथुबुद्धिवारिधिं॥५२॥

SUMMARY: Thus, the words that flew like a river of purest water from the mountain-like Sri Narayana, entered the broadest wisdom of Sri Madhwacharyaru, which was like the shores of an ocean-like teachings of king of Brahminism Sri Vedavyasaru that cause high tides with the appearance of full moon.

This stanza only explains the fact that Sri Madhwacharyaru agreed to accomplish the task of writing the correct commentary for Brahma Sutras assigned to him by Sri Narayana and Sri Vedavyasaru.

Maheedhara means mountain; Dwijaraja means both the king of Stars the Moon as well as king of Brahmins Sri Vedavyasaru. Bhava Prakashika states: DwijarAjashchandrO vyAsashcha.       

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

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

Details of doorkeeper and others of Sri Hari/ಶ್ರೀ ಹರಿಯ ದ್ವಾರಪಾಲಕರು ಮೊದಲಾದವರ ವಿವರಣೆ

127.      ಇನಶಶಾಂಕಾದಿಗಳು ಲಕ್ಷ್ಮೀ-

            ವನಿತೆಯರಸನ ದ್ವಾರಪಾಲಕ-

            ರೆನಿಸುತಿಪ್ಪರು ಮನದ ವೃತ್ತಿಗಳೇ ಪದಾತಿಗಳು|

            ಅನುಭವಿಪ ವಿಷಯಂಗಳೇ ಪ-

            ಟ್ಟಣಕೆ ಬಪ್ಪ ಪಸಾರಗಳು ಜೀ-

            ವನೆ ಸುವರ್ತಕ ಕಪ್ಪಗಳ ಕೈಕೊಂಬ ಹರಿ ತಾನು||21||

            InashashAnkAdigaLu LakSmee-

            Vaniteyarasana dwArapAlaka-

            Renisutipparu manada vruttigaLE padAtigaLu|

            AnuBhavipa viShayangaLE pa-

            TTaNake bappa pasAdagaLu jee-

            Vane suvartaka kappagaLa kaikomba Hari tAnu||21||

SUMMARY: The Sun, the Moon and others are the doorkeepers of Sri Hari, the husband of Goddess Lakshmi; the thought that arise in mind are the soldiers; subjects of amusement are the products that arrive into the city; the human being is the trader and the recipient of tributes and presentations is none other than Sri Hari.

The word Pasara means materials or products and Padaati means soldiers or infantrymen.

Worship of the Lord Hari psychologically in the temple of human body/

ದೇಹವೆಂಬ ಮಂದಿರದಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ವಿಶೆಷಪೂಜೆಯ ಚಿಂತನಕ್ರಮ

128.      ಉರುಪರಾಕ್ರಮನರಮನೆಗೆ ದಶ-

            ಕರಣಗಳ ಕನ್ನಡಿಯ ಸಾಲುಗ-

            ಳರವಿದೂರನ ಸದ್ವಿಹಾರಕೆ ಚಿತ್ತ ಮಂಟಪವು|

            ಮರಳಿ ಬೀಸುವ ಶ್ವಾಸಗಳು ಚಾ-

            ಮರ ವಿಲಾಸಿನಿ ಬುದ್ಧಿ ದಾಮೋ-

            ದರಗೆ ಸಾಷ್ಟಾಂಗಪ್ರಣಾಮಗಳೇ ಸುಶಯನಗಳು||22||

            UruparAkramanaramanege dasha-

            karaNagaLa kannaDiya sAluga-

            LaravidUrana sadwihArake chitta manTapavu|

            maraLi beesuva shwAsagaLu chA-

            mara vilAsini budDhi DAmO-

            darage sAShTAngapraNAmagaLE sushayanagaLu||22||

SUMMARY: The ten organs are like the serial of mirrors adoring the palace of supreme power Sri Hari; the mind is the Mandap that is meant for the sojourn that faultless Lord undertakes; the incessant breathing comprising of inhale and exhale is the royal fan; the wisdom is the woman and the sleep is offer of salutation to Sri Hari by lying flat on the ground with the face on lower side (SAShTAnga PraNAma).

About the subtle doors in the body/ದೇಹದಲ್ಲಿ ಮಹಾದ್ವಾರಾದಿಗಳ ಚಿಂತನೆ

129.      ಮಾರಮಣನರಮನೆಗೆ ಸುಮಹಾ-

            ದ್ವಾರವೆನಿಸುವ ವದನಕೊಪ್ಪುವ

            ತೋರಣ ಶ್ಮಶ್ರುಗಳು ಕೇಶಗಳೇ ಪತಾಕೆಗಳು|

            ಊರಿನಡೆವಂಘ್ಹ್ರಿಗಳು ಜಂಘೆಗ-

            ಳೂರು ಮಧ್ಯೋದರ ಶಿರಗಳಾ-

            ಗಾರದುಪ್ಪರಿಗೆಗಳು ಕೋಶಗಳೈದು ಕೋಣೆಗಳು||23||

            MAramaNanaramanege sumahA-

            dwAravenisuva vadanakoppuva

            tOraNa shmashrugaLu kEshagaLE patAkegaLu|

            OorinaDevanGhrigaLu janGhega-

            LUru maDhyOdara shiragaLA-

            gAradupparigegaLu kOshagaLaidu kONegaLu||23||

SUMMARY: The moustache that adorns the mouth, which is the Main Door of the palace of Sri Hari, is the festoon.    

The hair on the head are the flags; the feet that pressed while walking, the knee, the thighs above the knee, the belly, the head and other organs are the attics and the five treasure-houses that store the rice and other things are the rooms.   

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

SHAMBALA/ಶಂಬಲ

ಕಲೇರ್ಭೀರುಜನಾ ಯಾತ ಶಂಬಲಂ ಜಗತಾಂ ಬಲಮ್|

ಕಲಿಶರ್ಯಹರಃ ಕಲ್ಕೀ ಯತ್ರ ಪ್ರಾದುರ್ಭವಿಷ್ಯತಿ||39||

KalErBheerujanA yAta shambalam jagatAm balam|

Kalisharyaharaha kalkee yatra prAdurBhaviShyati||39||

कलॆर्भीरुजना यात शंबलं जगतां बलं।

कलिशर्यहरः कल्की यत्र प्रादुर्भविष्यति॥३९॥

SUMMARY: “Oh people, who are frightened by the power of demon Kali, please do go to Shambalam, where Lord Vishnu will be taking birth as Kalki, who will destroy the demon Kali.”

Shambala is also spelt as Shambalam and Shambal. Shambala is in Muradabad district. A separate rail track connects Shambal from the Sahaspur Railway Station in Northern Railway sector.

It is stated that incarnation of Vishnu as Kalki will occur at Shambal through a Brahmin called Vishnuyasha from his wife called Sumati, at the end of Kali Yuga. Originally named as Vishnusharma, Lord Kalki will have education from Lord Parashurama, does penance to impress upon Lord Rudra, secure a divine horse, a sword and a wonderful parrot. During that period, Bruhadratha will be the king of the island Sihmala and he will have a daughter called Padmavati. She will also be doing penance to impress Lord Shiva, who appears in front of her and bestows a boon as: “Lord Vishnu will be your husband. No other prince can propose to marry you. If anyone does propose due to lust or sensuousness, he will immediately become a female.” Padmavati would not reveal this boon to anyone. The king arranged for her Swayamvar (bride empowered to choose the husband of her own liking). The king will invite several prices from across the globe. As stated by Lord Shiva, those who would see Padmavati with a lusty eye would become females. Later, the divine parrot of Kalki goes to Padmavati and describes the virtues of Kalki. It comes back to Kalki and describes the charm and qualities of Padmavati. Once, Padmavati would be going to a garden for swimming in a pool, where the parrot introduces Padmavati to Kalki. Padmavati then expresses her ‘love’ towards Kalki. Her father married his daughter with Kalki. The Princes, who had ‘become’ women, surrender to Kalki and as directed by him, they take a bath in Narmada River and regained their original form. All the princes return to their respective States. After some years, Kalki comes to know about the tyranny of Kali and kills the latter and his entire army in a battle. Kalki would reveal his incarnation to the universe. This story is mentioned in the Sabha Parva and Vana Parva of Mahabharata.

Now a tiny hamlet, Shambal was called as Satyavrata during Kruta Yuga, Mahadgiri in Treta Yuga and Pingala during Dwapara Yuga.

Sri Vadirajaru describes the greatness of Shambala and directs everyone to visit this place.

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