SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 1 to 4 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 01, 02, 03 ಮತ್ತು 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 1 to 4 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 01, 02, 03 ಮತ್ತು 4ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Sri Madhwaru returns from Narayanashram to Vyasashram/

ಶ್ರೀ ಮಧ್ವರು ಶ್ರೀ ನಾರಾಯಣಾಶ್ರಮದಿಂದ ಶ್ರೀ ವ್ಯಾಸಾಶ್ರಮಕ್ಕೆ ಬಂದುದು

ಚೋದಯಂತಮಥ ಗಂತುಮಾದರಾತ್ ತತ್ರ ಧರ್ಮಜಮಜಂ ಪ್ರಣಮ್ಯ ಸಃ|

ಸೌಖ್ಯತೀರ್ಥಕವಿಲೋಕನಾಯಕೋ ವೇದನಾಯಕಪುರಃಸರೋ ಯಯೌ||1||

ChOdayantamaTha gantumAdarAt tatra Dharmajamajam praNamya saha|

SauKhyateerThakavilOkanAyakO vEdanAyakapurahasarO yayau||1||

चॊदयन्तमथ गन्तुमादरात् तत्र धर्मजमजं प्रणम्य सः।

सौख्यतीर्थकविलॊकनायकॊ वॆदनायकपुरःसरॊ ययौ॥१॥

SUMMARY: Later, epitome of spiritual knowledge Sri Anandateertharu saluted Sri Narayana, who had suggested that he (Madhwaru) returned to his place, by prostrating before him, and returned under the leadership of the Lord of Vedas, Sri Vedavyasaru.

The return of Sri Madhwaru from Sri Narayanashram to Sri Vyasashram symbolically mandates that even after attaining the Aparoksha Jnana or Mystic Knowledge, one should continue to pursue spiritual exploration.

Rare discourse at Vyasashrama, once again/

ಶ್ರೀ ವ್ಯಾಸಾಶ್ರಮದಲ್ಲಿ ಪುನಃ ಅಪೂರ್ವಶ್ರವಣ

ಆಶ್ರಮಾಂತರಮವಾಪ್ಯ ಕೃಷ್ಣತಃ ಶ್ರಾವ್ಯಮೇಷ ಸಕಲಂ ಚ ಶುಶ್ರುವಾನ್|

ಚಿತ್ತವೃತ್ತಿಮನುವೃತ್ತಿಮಾನ್ ಗುರೋಃ ಸಾಧ್ವವೇತ್ಯ ಗಮನೋನ್ಮುಖೋsಭವತ್||2||

AashramAntaramavApya kriShNataha shrAvyamESha sakalam cha shushruvAn|

ChittavruttimanuvruttimAn gurOho sADhwavEtya gamanOnmuKhO(s)Bhavat||2||

आश्रमांतरमवाप्य कृष्णतः श्राव्यमॆष सकलं च शुश्रुवान्।

चित्तवृत्तिमनुवृत्तिमान् गुरॊः साध्ववॆत्य गमनॊन्मुखॊsभवत्॥२॥

SUMMARY: Sri Madhwaru, an ardent follower of his Guru or the Master, reached Sri Vyasashrama and heard from his Master whatever he wanted to, understood in detail what Sri Vedavyasaru intended and prepared to return to his abode.

From Vyasashram to Vishala Badari/ವ್ಯಾಸಾಶ್ರಮದಿಂದ ವಿಶಾಲ ಬದರಿಗೆ

ಮಂದಹಾಸಮೃದುಸುಂದರಾನನಂ ವಂದನೀಯಮಭಿವಂದ್ಯ ಸತ್ಪತಿಮ್|

ಪ್ರಾಜ್ಞಮೌಲಿಮಣಿರಭ್ಯನುಜ್ಞಯಾ ತಸ್ಯ ತಾವದಗಮನ್ಮಹಾಮತಿಃ||೩||

MandahAsasamrudusundarAnanam vandaneeyamaBhivandya satpatim|

PrAjnamaulimaNiraBhyanujnayA tasya tAvadagamanmahAmatihi||3||  

मन्दहासमृदुसुन्दराननं वन्दनीयमभिवन्ध्य सत्पतिम्।

प्राज्ञ्नमौलिमणिरभ्यनुज्ञ्नया तस्य तावदगमन्महामतिः॥३॥

SUMMARY: Archetype Sri Purnaprajna saluted smiling, pleasant, soft, charming, highly venerable head of righteous and spirituous Sri Vedavyasaru, took his permission and began his return journey.

Elucidation of Sri Vyasaru in the mind of Sri Madhwaru/

ಶ್ರೀ ಮಧ್ವಮಾನಸದಲ್ಲಿ ಶ್ರೀ ವ್ಯಾಸರ ಚಿಂತನೆ

ತಸ್ಯ ವಲ್ಲಭತಮಾssಸ ವಾಸಭೂರ್ಮಾನಸಾತ್ ಪೃಥುಲಮಾನಸಸ್ಯ ನೋ|

ನಾತ್ಯಜತ್ ಕ್ಷಣಮಪಿ ಹ್ಯಸಾವಿದಂ ನೈಷ ನಾಥವಿರಹೀ ತತೋsಭವತ್||4||

Tasya vallaBhatamA(ss)sa vAsaBhUrmAnasAt pruThulamAnasasya nO|

NAtyajat kShaNamapi hyasAvidam naiSha nAThavirahee tatO(s)Bhavat||4||

तस्य वल्लभतमाssस वासभूर्मानसात् पृथुलमानसस्य नॊ।

नात्यजत् क्ष्णमपि ह्यसाविदं नैष नाथविरही ततॊsभवत्॥४॥

SUMMARY: There is no citadel that is more beloved for Sri Vedavyasaru than the mind of Sri Madhwaru. Sri Madhwaru too cannot stay away from Sri Vedavyasaru even for a moment. Therefore, nostalgia of separation from his Master never touched the heart of Sri Madhwaru.

Physical separation from Sri Vedavyasaru was inevitable and mandatory for Sri Ananda Tirtharu for a greater cause. However, psychologically, there was no question of separation, desertion or nostalgia for Sri Madhwaru. Sri Vedavyasaru was always living in the heart of Sri Madhwaru and their physical meet was more a symbolic necessity. Only Sri Madhwaru understands what Lord Sri Vedavyasaru thinks or acts. That is why their bond is beyond description and eternal.    

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

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

In the ocean of family life, Sri Hari is the Traveller/ಸಂಸಾರ ಸಾಗರದಲ್ಲಿ ಶ್ರೀ ಹರಿಯೇ ವಿಹಾರಿ

132.      ಭವವೆನಿಪ ವನಧಿಯೊಳು ಕರ್ಮ-

            ಪ್ರವಹದೊಳು ಸಂಚರಿಸುತಿಹ ದೇ-

            ಹವೆ ಸುನಾವೆಯ ಮಾಡಿ ತನ್ನವರಿಂದ ಒಡಗೂಡಿ|

            ದಿವಸದಿವಸಗಳಲ್ಲಿ ಲಕ್ಷ್ಮೀ-

            ಧವನು ಕ್ರೀಡಿಪನೆಂದು ಚಿಂತಿಸೆ

            ಪವನನಯ್ಯ ಭವಾಬ್ಧಿ ದಾಟಿಸಿ ಪರಮಸುಖವೀವ||26||

            Bhavavenipa vanaDhiyoLu karma-

            pravahadoLu sancharisutiha dE-

            have sunAveya mADi tannavarinda voDagUDi|

            divasadivasagaLalli LakShmee-

            Dhavanu kreeDipanendu chintise

            Pavananayya BhavAbDhi dATisi paramasuKhveeva||26||

SUMMARY: In the ocean of family life, if one were to think that Sri Hari, the husband of Sri Lakshmi and father of Lord Vayu, along with his crew, makes the human body as a cruiser to sail through the sea waters and makes it (body) cross the ocean. He does it as if it is a fun or a game. Further, after taking the body to the other side of the ocean of life, Sri Hari would also provide it with supreme bliss and comfort.

Sri Vishnu Rahasya (Secret of Sri Vishnu) clearly states that human body is the highest honor for a soul that must have travelled through several forms and lives in the past. Human body is a great achievement of the inner soul.

DurlaBhO mAnuShO dEhaha samsArE BhramatAm nruNAm|

JnEyO(s)yam paramaha pOtaha samsArArNavatAraNE||

Yadi vindEdiha jnAnam tarhyEvAmrutatAm vrajEt||VishNu Rahasya||

    

दुर्लभॊ मानुषॊ दॆहः संसारॆ भ्रमतां नृणाम्।

ज्ञॆयॊsयं परमः पॊतः संसारार्णवतारणॆ॥

यदि विन्दॆदिह ज्ञानं तर्ह्यैवामृततां व्रजॆत्॥

Philosophically or spiritually, Paramasukha means “MOkSha” or salvation or the eternal relief from the cycle of birth and death. This journey is what has been explained by Robert Frost in his poem “Stopping by Woods on a Snowy Evening” in which he says “The woods are lovely, dark and deep, I have promises to keep and Miles to go before I sleep and Miles to go before I sleep”.

This concept has been cited in Vishnu Tatwa NirNaya:

AnityatwAt saduhKhatwAnna DharmAdyAha param suKham|

MOkSha yEva parAnandaha samsArE parivartatAm|| Iti cha BharatE, ViShNutattwanirNaya||

अनित्यत्वात् सदुःखत्वान्न धर्माद्याः परं सुखम्।

मॊक्ष ऎव परानन्दः संसारॆ परिवर्तताम्॥इति च भारतॆ, विष्णुतत्त्वनिर्णयॆ उक्तः॥

“Pavananayya” means father of Pavana or Lord Vayu; Ayya means father. It is popularly known that Sri Vishnu and Sri Lakshmi are the father and mother of Lord Vayu and therefore the word Pavananayya has been used to indicate Lord Vishnu.  

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Sri Badari Kshetra - 1/ಶ್ರೀ ಬದರೀ ಕ್ಷೇತ್ರ - 1

ಅಮರೀ ಭ್ರಮರೀಪುಂಜಸುಮರೀಚಿಭಿರಂಚಿತಾ|

ಬದರೀ ವದ ರೇ ಕಿಂ ಕಿಂ ಅಧರೀಕುರುತೇ ನ ಸಾ||41||

Amaree BhramareepunjasumareechiBhiranchitA|

Badaree vada rE kim kim aDhareekurutE na sA||41||

अमरी भ्रमरीपुन्जसुमरीचिभिरन्चिता।

बदरी वद रॆ किं किं अधरीकुरुतॆ न सा॥४१॥

SUMMARY:  “Oh pilgrim groups, tell me if there is any other holy place than this Badari, which is resplendent with the radiation of clusters of divine-damsels like female bees, that has not been lowered in adoration or reverence?

It is a known fact that Badari is at a higher altitude than all other holy places. It is said that celestial women, damsels are roaming about in Badari, always. Sri Vadirajaru has called those celestial women as “radiant divine damsels in the form of bees"

Since there is frequent power failure in my area, the length of this story is being contracted to keep up the continuity.

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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”)  

Lakshmana kills Indrajitu/ಲಕ್ಷ್ಮಣನಿಂದ ಇಂದ್ರಜಿತುವಿನ ಸಂಹಾರ

ಲಕ್ಷ್ಮಣಾತ್ ಶಕ್ರಶತ್ರುಂ ದಮಯನ್ ಸಮವತು — ಲಕ್ಷ್ಮಣೇನ ರಾವಣಕುಮಾರಮಿಂದ್ರಜಿತಮಘಾತಯತ್

LakShmaNAt shakrashatrum damayan samavatu — LakShmaNEna RAvaNakumAramindrajitamaGhAtayat

लक्ष्मणात् शक्रशत्रुं दमयन् समवतु — लक्ष्मणॆन रावणकुमारमिन्द्रजितमघातयत्।

Srirama got Indrajitu, son of Ravana, killed by Lakshmana (LakShmaNAt indicates passive voice).

Vibheeshana assessed the situation quite well and he immediately rushed to Srirama and said: “Indrajitu has gone into the Nikumbhila cave for performing the same Abhichara Homa for the fourth time. If he can complete the sacrifice this time, he will not only become invisible but invincible. This is a boon presented to Indrajitu by Lord Brahma. Therefore, he should be killed before completing the sacrifice.”

Lakshmana told his elder brother: “Dear brother, I will kill this demon. Please permit me to do so.”

Srirama knew it very well that even if Indrajitu should be able to complete the sacrifice and become invisible as well as invincible as per the boon of Brahma, he (self – Srirama)could nullify the boon and kill Indrajitu. But, ‘I should not kill a coward who has fled from the battlefield. Although Hanumantha too can kill Indrajitu, Lakshmana should complete the job because Lakshmana has the power to falsify the boon of Brahma in the case of Indrajitu.’

Srirama permitted Lakshmana to fight against Indrajitu after the monkeys breach the fort of demons Indrajitu had set up to crush any attempt by the rival camp to unseat him from performing the sacrifice.

Lakshmana followed the path shown by Vibheeshana and reached the cave where Indrajitu was performing the sacrifice. The cave was covered by a large barricade of infantry and cavalry. Monkeys destroyed the barricade swiftly. Lakshmana too assisted the monkeys in removing the barricade of demons.  Lakshmana and Vibheeshana told the monkeys to somehow drag Indrajitu out of the seat of sacrifice. Monkeys criticized and insulted Indrajitu with harsh words. Indrajitu was infuriated. He became impatient and rose from his seat. Finally, Indrajitu could not complete the sacrifice. He jumped into action.  A battle royal began between Lakshmana and Indrajitu. Their fight went on for three days and three nights. Indrajitu tried his best to vanquish Lakshmana. Lakshmana retaliated all the lethal and venomous arrows fired by Indrajitu. Indrajitu noticed that Vibheeshana was motivating monkeys to fight with great enthusiasm and courage. Enraged by his uncle’s act, Indrajitu fired sharp arrows at Vibheeshana, which was intercepted and destroyed by Lakshmana. Later, Lakshmana broke the bow of Indrajitu with an arrow. When Indrajitu picked another bow, Lakshmana broke it with five arrows and then shot an arrow to breach his chest. Blood was oozing out of the mouth of Indrajitu, who collapsed and died instantly. Deities, who were watching the war, showered flowers on Lakshmana and praised him for the victory. Srirama appreciated Lakshmana for killing Indrajitu.

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SRI #MADHWAVIJAYAHA - ASHTAMA SARGAHA SHLOKAs 53 and 54 (54)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ –ಅಷ್ಟಮ ಸರ್ಗ 53 ಮತ್ತು 54ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Sri Madhwaru agrees to accomplish the order/ಆಚಾರ್ಯ ಮಧ್ವರು ಒಪ್ಪಿಗೆ ನೀಡಿದುದು

ಮತಮಿತ್ಯವೇತ್ಯ ಮಹಿತಂ ಮಹತೋರಭಿಧಾಯ ಬಾಢಮಿತಿ ಧೀರಮತಿಃ|

ಅನಯೋರ್ನಿಯೋಗಮಧಿರೋಪಿತವಾನ್ ಸ್ವಶಿರಸ್ಯನನ್ಯಸುವಹಂ ಪ್ರಣಮನ್||53||

MatamityavEtya mahitam mahatOraBhiDhAya bADhamiti Dheeramatihi|

AnayOrniyOgamaDhirOpitavAn swashirasyananyasuvaham praNaman||53||

मतमित्यवॆत्य महितं महतॊरभिधाय बाढमिति धीरमतिः।

अनयॊर्नियॊगमधिरोपितवान् स्वशिर्स्यनन्यसुवहं प्रणमन्॥५३॥

SUMMARY: Having understood the commonly respectable and acceptable view of the two  — Sri Narayana and Sri Vedavyasaru — courageous and bold, Sri Madhwacharyaru, said ‘I will’ and wore that onerous responsibility, which none could easily wear, on his head, and prostrated before the two in acknowledgement.

The term “ananyasuvaham” emphasizes the fact that the task accepted by Sri Madhwaru was beyond the capacity anyone else. In Vayustuti of Sri Trivikramapanditacharyaru, father of the composer of this work Sri Narayana Panditacharyaru, it is stated:

AajnAmanyairaDhAryAm shirasi parisaradrashmikOTeerakOTau

kriShNasyAkliShTakarmA daDhadanusaraNAdarThitO dEvasanGhaihi|

BhUmAvAgatya BhUmannasukaramakarOrbrahmasUtrasya BhAShyam

durBhAShyam vyasya dasyOrmaNimata uditam vEdasadyuktiBhistwam||Shloka No. 38||

आज्ञामन्यैरधार्यां शिरसि परसरद्रश्मिकॊटीरकॊटौ

कृष्णस्याक्लिष्ट्रकर्मा दधदनुसरणादर्थितॊ दॆवसंघैः।

भूमावागत्य भूमन्नसुकरमकरॊर्ब्र्ह्मसूत्रस्य भाष्यं

दुर्भाष्यं व्यस्य दस्यॊर्मणिमत उदितं वॆदसद्युक्थिभिस्त्वम्॥३८॥

Sri Narayanashram becomes resplendent with the trio of Vyasa, Narayana and Madhwa/

ಆಮ್ನಾಸ್ತ್ರಯ ಇವ ತತ್ತ್ವಬೋಧಕಾಸ್ತೇ ಪಾಪಘ್ನಾಸ್ತ್ರಯ ಇವ ಪಾವಕಾಃ ಪ್ರಜಾನಾಮ್|

ಲೋಕಾ ವಾ ಸಕಲಭೃತಸ್ತ್ರಯೋsತ್ರ ರೇಜುಃಸಾನಂದಾ ಮುನಿಸುತಧರ್ಮಸೂನುಮಧ್ವಾಃ||54||

ಶ್ರೀಮನ್ನಾರಾಯಣಪಂಡಿತಾಚಾರ್ಯವಿರಚಿತೇ ಶ್ರೀಮಧ್ವವಿಜಯೇ ಅಷ್ಟಮಃ ಸರ್ಗಃ ಸಂಪೂರ್ಣಃ||

AamnAstraya iva tattwabODhakAstE pApaGhnAstraya iva pAvakAha prajAnAm|

LOkA vA sakalaBhrutastrayO(s)tra rEjuhusAnandA munisutaDharmasUnumaDhwAha||54||

SreemannArAyaNapanDitAchAryavirachitE SreemaDhwavijayE AShTamaha sargaha sampUrNaha||

आम्नास्त्रय इव तत्त्वबॊधकास्तॆ पापघ्नास्त्रय इव पावकाः प्रजानां।

लॊका वा सकलभृतस्त्रयॊsत्र रॆजुःसानन्दा मुनिसुतधर्मसूनुमध्वाः॥५४॥

इति श्रीमन्नारायणपन्डिताचार्यविरचितॆ श्रीमध्वविजयॆ अष्टमः सर्गः संपूर्णः॥

SUMMARY: There at Sri Naryanashrama, the trio, like the three Vedas that preach the principal tenets, like the three types of fire that cleanse the sins of human beings and like three worlds wearing everything, comprising son of Parashara Sri Vedavyasaru, son of Lord Yama Sri Narayana and Sri Madhwacharyaru, were sparkling with great radiation.

The three Vedas are Rig Veda, Yajur Veda and Sama Veda; three worlds are: Bhoohu or the Earth, Bhuvaha or underworld and Swaha or the heavens.

Three types of fire are: Aahaaneeya, DakShiNAjni and GArhapatya.

PS: Most of the times, text-specific are not available and the problem will become more frequent in the subsequent Sargas. Will provide pictures of Sri Madhwa under such circumstances.

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(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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