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

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

Brahma and other deities in Brahmins and other castes and Sri Vasudeva and other forms in them/

ಬ್ರಾಹ್ಮಣಾದಿ ವರ್ಣಗಳಲ್ಲಿ ಬ್ರಹ್ಮಾದಿದೇವತೆಗಳು ಮತ್ತು ಅವರಲ್ಲಿರುವ ವಾಸುದೇವಾದಿ ರೂಪಗಳು

135.      ಭೂಸುರರೊಳಿಪ್ಪಬ್ಜಭವನೊಳು

            ವಾಸುದೇವನು ವಾಯು ಖಗಪ ಸ-

            ದಾಶಿವಹಿಪೇಂದ್ರನು ವಿವಸ್ವಾನ್ನಾಮಕಃ ಸೂರ್ಯ|

            ಭೇಶ ಕಾಮಮರಾಸ್ಯ ವರುಣಾ-

            ದೀ ಸುರರು ಕ್ಷತ್ರಿಯರೊಳಿಪ್ಪರು

            ವಾಸವಾಗಿಹ ಸಂಕರುಷಣನ ನೋಡಿ ಮೋದಿಪರು||29||

            BhUsuraroLippabjaBhavanoLu

            VAsudEvanu vAyu Khagapa sa-

            dAshivahipEndranu vivaswAnnAmakaha sUrya|

            BhEsha kAmamarApya varuNA

            Dee suraru kShatriyaroLipparu

            vAsavAgiha sankaruShaNana nODi mOdiparu||29||

SUMMARY: In Brahmins there is Lord Brahma in whom there is Sri Vasudeva; in Kshatriyas, Vayu, Garuda, Shiva, ShESha, Indra, Sun by name VivaswAn, king of Stars Moon, Love God (Kama), Fire God, Varuna and other deities live and the righteous are pleased by seeing Sri Hari in the form of Sankarushana in those deities, who are present in Kshatriyas.

Information about the deities such as Lord Brahma and others being in charge of Brahmins and other four castes is given in Upanishats. According to Upanishats, Lord Brahma, who is a Brahmin among deities, is in charge of Brahmin caste. Therefore, Sri Hari exists in them in the form of Sri Vasudeva. Vayu and other deities are in charge of Kshatriyas and these deities exist in various proportions in Kshatriyas and in them Sri Hari exists in the form of Sankarushana.

Excerpt from Sri VamanapurANa (BruhadBhAShya) epitomizes these facts:

‘ViShNOrbrAhmaNajAtihi BrahmAjajnE chaturmuKhaha|

ItO(s)grE jagatastasmAt kShatrajAtirajAyata|

VAyuhu sadAshO(s)naMtO GaruDaha shakra yEva cha|

kAmashcha VaruNashchaiva sOmasUryau yamastaThA|

YEvamAdyAha kShatriyAstu dEvAnAm BrahmanirmitAha||

Further, another excerpt from Brahadbhashya reads:

‘VivaswadindravaruNaviShNuBhyO(s)nyE ditEhe sutAha|

RudrAdanyE taThA RudrA VAyOranyE cha VAyavaha|

AgnEranyE cha vasavO vaishyA ityEva keertitAha||

’विष्णॊर्ब्राह्मण्जातिः सन् ब्रह्मा जज्ञॆ चतुर्मुखः।

इतॊsग्रॆ जगतस्तस्मात् क्षत्रजातिरजायत।

वायुः सदाशिवॊsनंन्तॊ गरुडः शक्र ऎव च।

कामश्च वरुणश्चैव सॊमसूर्यौ यमस्तथा।

ऎवमाद्याः क्षत्रियास्तु दॆवानां ब्रह्मनिर्मिताः।(वायुपुराण) — बृहद्भाष्य

’विवस्विदिन्द्रवरुणविष्णुभ्यॊsन्यॆ दितॆः सुताः।

रुद्रादन्यॆ तथा रुद्रा वायॊरन्यॆ च वायवः।

अग्नॆरन्यॆ च वसवॊ वैश्या इत्यॆव कीर्तिताः॥बृहद्भाष्य॥   

Love God and others are in Vaishyas and in him is Pradyumna/

ಕಾಮಾದಿಗಳು ವೈಶ್ಯರಲ್ಲಿರುವರು ಮತ್ತು ಅವರೊಳಗಿರುವನು ಪ್ರದ್ಯುಮ್ನ   

136.      ಮೀನಕೇತನತನಯ ಪ್ರಾಣಾ-

            ಪಾನ ವ್ಯಾನೋದಾನ ಮುಖ್ಯೇ-

            ಕೋನಪಂಚಾಶನ್ಮರುದ್ಗಣ ರುದ್ರ ವಸುಗಣರು|

            ಮೇನಕಾತ್ಮಜಕುವರ ವಿಷ್ವ-

            ಕ್ಸೇನಧನಪಾದ್ಯನಿಮಿಷರನ ಸ-

            ದಾನುರಾಗದಿ ಧೇನಿಪುದು ವೈಶ್ಯರೊಳು ಪ್ರದ್ಯುಮ್ನ||30||

            MeenakEtanatanaya prANA-

            pAna vyAnOdAna muKhyE-

            kOnapanchAshanmarudgaNa Rudra vasugaNaru|

            MEnakAtmajakuvara viShwa-

            ksEnaDhanapAdyanimiSharana sa-

            dAnurAgadi DhEnipudu vaishyaroLu Pradyumna||30||

SUMMARY: Aniruddha, son of Pradyumna, PrAna, ApAna, VyAna and UdAna and so on are among the forty-nine clusters of Maruts (MarudgaNas); YEkAdasha or eleven clusters of Rudra (RudragaNa), ASTa (eight) clusters of Vasus (VasugaNa), Parvati’s son Sri Ganesha, ViShwaksEna, GaruDa and other deities are to be always meditated among Vaishyas, where Sri Hari exists in the form of Pradyumna.

The word “MeenakEtana” means one who has Water Hog or Alligator as his flag – Makara Dhwaja. Amarakosha mentions: PradyumnO meenakEtanaha and “MeenakEtanatanaya” means Aniruddha, son of Pradyumna. Tanaya means son.   

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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 - 3/ಶ್ರೀ ಬದರೀ ಕ್ಷೇತ್ರ - 3

ಯತ್ರ ಕ್ಷೇತ್ರೇ ವಿಧೇಃ ಸತ್ರೇ ಹಯಗ್ರೀವೋ ಹ್ಯವಾತರತ್|

ಧಾರಾ ದ್ವಾರಾ ತ್ರಯೀ ತತ್ರ ಶ್ರೂಯತೇsದ್ಯಾಪಿ ಸೂರಿಭಿಃ||44||

Yatra kShEtrE viDhEhe satrE Hayagreevo hyavAtarat|

DhArA dwArA trayee tatra shrUyatE(s)dyApi sUriBhihi||44||

यत्र क्षॆत्रॆ विधॆः सत्रॆ हयग्रीवॊ ह्यवातरत्।

धारा द्वारा त्रयी तत्र श्रूयतॆsद्यापि सूरिभिः॥४४॥

SUMMARY: In this Badari Kshetra, where Lord Sri Hari incarnated as Hayagreeva during the Holy Sacrifice that Lord performed, the Vedic hymns being chanted by Brahmins while having their bath, are heard even today through the five streams of holy water.

There is a pond in the Nara Parvat, which is very close to Badari. It is believed that Lord Brahma had once performed a sacrifice on that mountain, where Lord Sri Hari incarnated as Hayagreeva, a human form with the face of a horse. Some people say that five streams of water spring from that pond. Some people put the number of streams as four. Through these streams of water, the four Vedas and Upa Vedas or sub Vedas are heard by Brahmins who take bath in those streams. Those who contend the number streams is four, claim that Rig Veda hymns are heard in the Rig Veda stream, Yejur Veda hymns in Yejur Veda, Sama Veda in the Sama Veda stream and Atharvana Veda in the Atharvana Veda stream. Some others contend that there are five streams and in the fifth stream, sub Veda hymns are heard.

Sri Vadirajaru syllogizes in this stanza that scholars having bath in the five streams hear four Vedas and the sub Veda through separate streams.

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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”)  

KravyAdAn asankhyAn Ghnan — ‘RAmaha IndrajidDhananAnantaram RAvanaprEShitam tanmulabalam sarvam hatwA”

ಕ್ರವ್ಯಾದಾನ್ ಅಸಂಖ್ಯಾನ್ ಘ್ನನ್ — “ರಾಮಃ ಇಂದ್ರಜಿದ್ಧನನಾನಂತರಂ ರಾವಣಪ್ರೇಷಿತಂ ತನ್ಮೂಲಬಲಂ ಹತ್ವಾ”

सन्तुष्टैः क्रव्यादान् असन्ख्यान् घ्नन् — “रामः इन्द्रजिद्धननानन्तरं रावणप्रॆषितम् तन्मुलबलम् हत्वा”

Gist of this line was explained in the previous episode. After Srirama got Indrajitu perish, the private force of Ravana, under the instructions from Ravana, came to the battlefield and Srirama destroyed that army as well.

A huge sigh of relief and sound of glee was heard from among the army of monkeys after Indrajitu was killed by Lakshmana. It may be recalled that Indrajitu had caused lot of damage to the monkeys’ army with his deceitful tricks and mysterious strategy of binding Rama, Lakshmana and the entire army of monkeys with the Sarpastra on four occasions. All the monkey chiefs, including Sugreeva, Angada, Jambavanta, were worried and a pal of gloom was there among monkeys. Indrajitu had proved to be a very dreadful hurdle on the way to the victory over Ravana. However, the pal of gloom shifted to Ravana and the demons after the demise of Indrajitu. Indrajitu was the only demon, who had scored near-victory over monkeys in successive campaigns.

Ravana wept and cried inconsolably over the death of Indrajitu and felt fully lost. Although he had lost all hopes, especially after the death of Indrajitu, Ravana had no options except continuing the war. He summoned his Mulabala, the Primary Defense Force comprising 360000000000000000000000000000000000000000000- 000000000000000000000000000 (i.e. 36 followed by 70 zeros) soldiers. Each soldier in the Primary Defense Force of Ravana was indefatigable, as per a boon bestowed upon Ravana by Lord Brahma. Since such a huge army could not live in Lanka, which was a tiny island country, Lord Brahma had also presented a boon to Ravana that adequate space be created within the island nation to accommodate such a large army. Now, under the instruction of Ravana, the entire Primary Defense Force of Ravana, which had thousands of gigantic chariots, giant tuskers, horses, whales and other aquatic animals, came out of the fort like successive giant waves. The army looked like another ocean approaching the army of monkeys.

However, the entire Primary army of Ravana was swiftly nullified by Srirama and his army of monkeys and bears. This war once again established that Srirama was Supreme. The battle was very severe and horrid. Since each member of the Primary force was indefatigable, a large number of monkeys died and several suffered fatal injuries; many lost their bones and organs. The unstoppable Primary force, however, evaporated on getting closer to Srirama and Lakshmana as both Srirama and Lakshmana could easily nullify the boons of Brahma. There was a time when Srirama was caught in the midst of the Primary force and monkeys could not even see him. Some ordinary monkeys suspected if Rama could survive or get out of that rival army. Monkey heads like Sugreeva, Angada, Nala, Neela, Rishabha, Sushena and others knew that Srirama was invincible. Srirama had destroyed Vali and Kumbhakarna, among others. They knew that Srirama was the bravest in the entire galaxy and none could ever imagine of defeating or even hurting Srirama. He was the origin of the universe for all times – past, present and future. The fight with Primary force of Ravana was just a fun for Srirama. It was like a child’s play for the Supreme Lord as he precipitated that army of Ravana with utmost ease. As soon as he saw the primary force of Ravana coming out of the fort, Srirama tied the string of his bow and pulled it after taking the central point on the string upto his ears and released it. The sound that emanated from that strong was thunderous as several waves of that sound echoed and reechoed in the universe; the earth trembled and the deities were frightened. They assembled in the sky to watch the mysterious prowess of Srirama. It was during this particular war that “Rama was here, Rama was there and Rama was everywhere, as mentioned in oneof the compositions of Sri Purandara Dasaru. The deities had, for the first time, the inexplicable experience of seeing infinite forms of Rama killing the innumerable and proven invincible demons. The deities, gods and goddesses were stunned, thrilled, frightened, shocked and puzzled by seeing the war that Srirama unfurled against the primary force of Ravana.

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SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 5 to 7 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 05, 06 ಮತ್ತು 7ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 5 to 7 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 05, 06 ಮತ್ತು 7ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Strange features of the incarnation of Sri Madhwaru/ಆಚಾರ್ಯ ಮಧ್ವರ ಅಪೂರ್ವ ಅವತರಣ

ವೀರದೃಷ್ಟಿಕೃತಸಿಂಹವಿಭ್ರಮಃ ಶಾಂತದೃಷ್ಟಿಕೃತಶಾಂತಸಮ್ಮದಃ|

ತತ್ರ ತತ್ರ ಪಥಿ ಪಥ್ಯವಿಭ್ರಮಃ ಪರ್ವತಾದವತತಾರ ಸರ್ವಧೀಃ||5||

VeeradruShTikrutasihmaviBhramaha shAntadruShTikrutashAntasammadaha|

Tatra tatra paThi paThyaviBhramaha parvatAdavatatAra sarvaDheehi||5||

सत्पतिम् वीरदृष्टिकृतसिंहविभ्रमः शान्तदृष्टिकृतशान्तसम्मदः।

तत्र तत्र पथि पथ्यविभ्रमः पर्वतादवततार सर्वधीः॥५॥

SUMMARY: Sri Poornaprajna started descending from the Himalaya mountain, appearing like a horrifying lion to bad cultured people, like a pleasurable and charming person to the righteous and so on. Sri Madhwaru appeared differently to different persons, depending on the nature and culture of the persons who saw him.

This stanza provides enough evidence to the mystic powers that Sri Madhwaru possessed.

The word “SarvaDheehi” used in this stanza means Sri Madhwaru had his mind immersed in the thought and memory of Sri Vishnu, always.

Disciples overwhelmed with joy on seeing their Guru Sri Madhwa back/

ಗುರುಗಳ ದರ್ಶನದಿಂದ ಆನಂಪರವಶರಾದ ಶಿಷ್ಯವೃಂದ  

ವಾನರೇಂದ್ರ ಇವ ತೀರ್ಣವಾರಿಧಿರ್ವಾಸುದೇವ ಇವ ರತ್ನರಾಜವಾನ್|

ಭೀಮಸೇನ ಇವ ಸೂನವರ್ಯಹೃನ್ನಿರ್ವೃತಿಂ ಸಜ್ಜನಮಾನಿನಾಯ ಸಃ||6||

VAnarEndra iva teerNavAriDhirvAsudEva iva ratjarAjavAn|

BheemasEna iva sUnavaryahrunnirvrutim sajjanamAninAya saha||6||

वानरॆन्द्र इव तीर्णवारिधिर्वासुदॆव इव रत्नराजवान्।

भीमसॆन इव सूनवर्यहृन्निर्वृतिं स्वजनमानिनाय सः॥६॥

SUMMARY: Like Sri Hanumantha returned after crossing the ocean and seeing Seetha Devi, like Sri Krishna retrieved the divine beed Syamantaka from Jambavantha, like Bheemasena brought the distinct flower Pink water-lily (SauganDhika flower), Sri Madhwaru restored calmness for his disciples and followers.

It may be recalled that when Sri Hanumantha returned from Lanka, Angada, Jambavantha and other prominent monkeys became very happy. Earlier, they were worried for not accomplishing the task within the deadline that Sugreeva had fixed and they had decided to observe fast till death. Sri Krishna had to unnecessarily face criticism from everyone for allegedly killing friends for the sake of a divine beed called Syamantaka. He had to fight with Jambavantha, who indulged in the war as it did not occur to his mind that Sri Krishna was none other than Sri Rama, an incarnation of Sri Vishnu. Draupadi wanted that Saugandhika or the pink water-lily flower, which was fetched by Bheemasena. By doing so, Pandavas became very happy. Similarly, the disciples and followers of Acharya Madhwaru were forlorn for his long absence. They were overwhelmed with joy when Sri Madhacharyaru returned.

Receives the ‘BhikSha’ offered by Agnisharma and others simultaneously/

ಅಗ್ನಿಶರ್ಮಾದಿಗಳು ನೀಡಿದ ’ಭಿಕ್ಷೆ’ಯನ್ನು ಏಕಕಾಲದಲ್ಲಿ ಸ್ವೀಕರಿಸಿದುದು  

ಅಗ್ನಿಶರ್ಮಮುಖಪಂಚಷೈರ್ದ್ವಿಜೈರನ್ನಮಾಹೃತಮಲಂ ಪೃಥಕ್ ಸಮಮ್|

ಕೃತ್ಸ್ನಮಾದದಯಮಿತ್ಯವಿಸ್ಮಯಃ ಕೃತ್ಸ್ನಮತ್ತುಮಲಮೇಷ ಹಿ ಕ್ಷಯೇ||7||

AgnisharmamuKhapanchaShairdwijairannamAhrutamalam pruThak samam|

KrutsnamAdadayamityavismayaha krutsnamattumalamESha hi kShayE||7||

अग्निशर्ममुखपन्चषैर्द्विजैरन्नमाहृतमलं पृथक् समं।

कृत्स्नमाददयमित्यविस्मयः कृत्स्नमत्तुमलमॆष हि क्षयॆ॥७॥

SUMMARY: When Agnisharma and five-six Brahmins offered the ‘Bhiksha’ separately, but at the same time, Sri Madhwaru consumed the entire quantity; it was not a matter of surprise at all because he is the incarnation of Lord Vayu and because is he not the same Lord Vayu, who, at the time of Great Dissolution of the universe (Pralay), swallows everything in a gulp?

‘Bhiksha’ is a traditional custom under which food is offered to the Seer of a Mutt and the group of his disciples as a mark of respect and honour. ‘Bhiksha’ is rated highly among the ‘services’ offered to religious heads.

It so happened that five-six devotees, including Agnisharma, wanted to offer the ‘Bhiksha’ to Sri Madhwaru, he did not have so many days at his disposal to stay there for a few days and receive the honour, one after the other. He could not refuse the offer of ‘bhiksha’ by devotees. Therefore, he not only agreed but also consumed the food offered one after the other, in succession.

This incident bears testimony to the fact that Sri Madhwaru, an incarnation of Lord Vayu, could expand and contract his belly to the desired size and could digest any quantity of food offered to him. However, he is not known as wolf-bellied because he could ‘contract’ too.   

 

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

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

Comforts and luxury of life are like offering worship to Sri Hari/

ಸಕಲ ಭೋಗ, ಐಶ್ವರ್ಯಗಳೂ ಶ್ರೀ ಹರಿಗೆ ಪೂಜೆಯೆಂದು ಅನುಸಂಧಾನ ಮಾಡಬೇಕು

133.     ಆಪಣಾಲಯಗತ ಪದಾರ್ಥವು

          ಸ್ತ್ರೀಪುರುಷಗಳಿಂದ್ರಿಯಗಳಲಿ

          ದೀಪಪಾವಕರೊಳಗಿಡುವ ತೈಲಾದಿ ದ್ರವ್ಯಗಳ|

          ಆ ಪರಮಗವದಾನವೆಂದು ಪ-

          ದೇ ಪದೇ ಮರೆಯದಲೆ ಸ್ಮರಿಸುತ

          ಭೂಪನಂದದಿ ಸಂಚರಿಸು ನಿರ್ಭಯದಿ ಸರ್ವತ್ರ||27||

            AapanAlayagata padArThavu

            streepuruShagaLindriyagalali

            deepapAvakaroLagiDuva tailAdi dravyagaLa|

            Aa paramagavadAnavendu pa-

            dE padE mareyadale smarisuta

            BhUmanandadi sancharisu nirBhayadi sarvatra||27||

SUMMARY:  Roam about like a king by offering everything, all the material inside the house and out there in the market or shop, male and female organs, the fire, the oil and other materials as offers of worship and submission, offerings in sacrifices and meditate incessantly, without forgetting him even for a moment.

In this stanza, Sri Jagannatha Dasaru strongly recommends “absolute surrender and submission” of everything human beings possess, use and reuse to the Almighty. It is pure devotion of highest order.

Thinking Brahmanda as the Mantap and so on/ಬ್ರಹ್ಮಾಂಡವೇ ಮಂಟಪ ಮುಂತಾದ ಚಿಂತನಕ್ರಮ

134.     ವಾರಿಜಭವಾಂಡವೆ ಸುಮಂಟಪ

          ಮೇರುಗಿರಿ ಸಿಂಹಾಸನವು ಭಾ_

          ಗೀರಥಿಯೆ ಮಜ್ಜನವು ದಿಗ್ವಸ್ತ್ರಗಳು ನುಡಿ ಮಂತ್ರ|

          ಭೂರುಹಜ ಫಲ ಪುಷ್ಪಗಂಧ ಸ-

          ಮೀರ ಶಶಿರವಿ ದೀಪ ಭೂಷಣ

          ತಾರಕೆಗಳೆಂದರ್ಪಿಸಲು ಕೈಕೊಂಡು ಮನ್ನಿಸುವ||28||

            VArijaBhavAnDave sumanTapa

            mErugiri sihmAsanavu BhA-

            geeraThiye majjanavu digwastragaLu nuDi mantra|

            BhUruhaja Phala puShpaganDha sa-

            meera shashiravi deepa BhUShaNa

            tArakegaLendarpisalu kaikonDu mannisuva||28||

SUMMARY: Let the entire Brahmanda (universe or the galaxy) be the good Mantap; Mount Meru be the throne; Ganga River be the anointment; directions are the clothes or the attire; words of mouth are the chants; flowers and fruits that trees and plants bear are the offerings to the Lord; Air is the sandal paste; sun and moon are the lights and the stars be the decorative; if one offers everything with this implication and conviction, Almighty accepts them and blesses the devotees.

This is one of the methods of exhaustive and cosmic worship.  

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