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

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

Lord Yama, Ashwini and other deities in Shudras; presence of Aniruddha in them/ಶೂದ್ರರಲ್ಲಿ ಯಮ, ಅಶ್ವಿನಿ ಮೊದಲಾದ ದೇವತೆಗಳು ಮತ್ತು ಅವರೊಳಗೆ ಶ್ರೀ ಅನಿರುದ್ಧನ ಸನ್ನಿಧಾನ

137.      ಇರುತಿಹರು ನಾಸತ್ಯದಸ್ತರು

                ನಿರ್ರುತಿಯು ಯಮಧರ್ಮ ಯಮಕಿಂ-

                ಕರರು ಮೇದಿನಿ ಕಾಲ ಮೃತ್ಯು ಶನೈಶ್ಚರಾದಿಗಳು|

                ಕರೆಸಿಕೊಂಬರು ಶೂದ್ರರೆಂದನ-

                ವರತ ಶೂದ್ರರೊಳಿಪ್ಪರಿವರೊಳ-

                ಗರವಿದೂರನಿರುದ್ಧನಿಹನೆಂದರಿದು ಮನ್ನಿಪುದು||31||

            Irutiharu nAsatyadastaru

            Nirrutiyu YamaDharma yamakin-

            Kararu mEdini kAla mrutyu shanaishcharAdigaLu|

            karesikoMbaru shUdrarendana-

            varata shUdraroLipparivaroLa-

            garavidUranirudDhanihanendaridu mannipudu||31||

SUMMARY: Deities such as twin goddesses of Ashwini, Nirruti, Yamadharma, Yama Kinkaras (Assistants of Lord Yama), Earth (Bhumi), Time or Fate (Kala), God of Deat (Mrutyu Devata), Shani etc., are categorized as Shudra Devatas and they are always present in Shudras. In them, Sri Hari is present in the form of unfaltering Aniruddha, who should be invoked while offering worship to these deities.

Sri Hari should be invoked in all four castes/ಶ್ರೀಹರಿಯ ಸನ್ನಿಧಾನವನ್ನು ಚತುರ್ವರ್ಣಗಳಲ್ಲಿಯೂ ಚಿಂತಿಸಬೇಕು

138.      ವೀತಭಯ ನಾರಾಯಣ ಚತು-

                ಷ್ಪಾತು ತಾನೆಂದೆನಿಸಿ ತತ್ತ-

                ಜ್ಜಾತಿ ಧರ್ಮ ಸುಕರ್ಮಗಳ ತಾ ಮಾಡಿ ಮಾಡಿಸುವ|

                ಚೇತನರ ಒಳಹೊರಗೆ ಓತ-

                ಪ್ರೋತನಾಗಿದ್ದೆಲ್ಲರಿಗೆ ಸಂ-

                ಪ್ರೀತಿಯಲಿ ಧರ್ಮಾರ್ಥಕಾಮಾದಿಗಳ ಕೊಡುತಿಹನು||32||

            VeetaBhaya NArAyaNa chatu-

            ShpAtu tAnendenisi tatta-

            jjAti Dharma sukarmagaLa tA mADi mADisuva|

            ChEtanara voLahorage vOta-

            prOtanAgiddellarige sam-

            preetiyali DharmArThakAmAdigaLa koDutihanu||32||

SUMMARY: Un-fearing Narayana, who is known as ChatuShpAt, exists in all human beings, irrespective of caste or creed, does all the good deeds, makes the people do good deeds; being present inside the human beings and outside them, continuously, and blesses them with culture, spirituality, economic stability and fulfills their desires, always.

Actions and reactions of people vary in accordance with the deeds of previous births and the grace of Lord Chatushpat depends on the Karmic nature of preceding births of each individual. Ultimately, irrespective of the quality and intensity of action or reaction, Sri Hari is the doer and the deed itself.

These aspects have been explained in Chandogyopanishat and Chandogya Bhashya.   

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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 - 4

ADDITIONAL INFO RELAVENT TO SHLOKA 45

ಧಾತರ್ದೇವಸಮೂಹ ಮಂದರ ಮಹಿ ಪ್ರಹ್ಲಾದ ಶಕ್ರದ್ವಿಜವ್ರಾತ ಖ್ಯಾತ ಸಮುದ್ರ ಪಾರ್ಥ ಶಿವ ಸದ್ಧರ್ಮಾನೃತಂ ಮಾ ವದ|

ಅಶ್ವಗ್ರೀವಮಮುಂ ವಿಹಾಯ ಕತಮಂ ದೇವಂ ನಮಾಮಃ ಸ್ತುಮಃ ಸತ್ಕುರ್ಮಃ ಕಿಮು ಕರ್ಮಶರ್ಮದಮಿತೋsನ್ಯದ್ಬ್ರಹ್ಮ ಕಿಂ ನಾಸ್ತಿ ನಃ||45||

DhAtardEvasamUha Mandara mahi prahlAda shakradwija-

vrAta KhyAta Samudra PArTha Shiva sadDharmAnrutam mA vada|

Ashwagreevamamum vihAya katamam dEvam namAmaha stumaha

Satkurmaha kimu karmasharmadamitO(s)nyadbrahma kim vAsti naha||45||

धातर्दॆवसमूह मन्दर महि प्रह्लाद शक्रद्विजव्रात ख्यात समुद्र पार्थ शिव सद्ध॒र्मानृतं मा वद।

अश्वग्रीवममुं विहाय कतमं दॆवं नमामः स्तुमः सर्कुर्मः किमु कर्मशर्मदमितॊsन्यद्ब्रह्म किं वास्ति नः॥४५॥ 

Oh Dhata (Dhataha) — Dhata refers to Lord Brahma, who is the primary and first direct witness for all the deeds of Lord Sri Hari. In his Matsya and Hayagreeva incarnations, Sri Hari demonstrates several extra ordinary acts like killing the demon known as Tama, killing demons Madhu and Kaitabha, retrieval of Vedas that had been stolen and so on. Lord Brahma was the only witness who could understand and propagate. Lord Brahma knew it very well that Sri Hari is the ultimate Almighty.

Devasamuha means the group of deities, gods and goddesses. Sri Vadirajaru has summoned this Deva Samooha to stand as witnesses to the role of tortoise that Sri Hari wore; besides, Sri Hari donned the role of being Mount Mandara which was the central poll used for churning in the cosmic milky ocean.

Oh Mahi — During the Varaha Avatara, Hiranyaksha had immersed the Earth in Solid Water. None could lift the Earth from the deep waters. Sri Hari incarnated as Varaha and brought the Earth back to place on its orbit. This testified the fact that Sri Hari is the Supreme God.

Oh Pralhada — Pralhada was the son of Hiranya Kashipu, the younger brother of Hiranyaksha. Hiranya Kashipu deceitfully seeks a very strange boon from Lord Brahma after accomplishing a very severe penance for several years. As per the boon sought by Hiranya Kashipu, he was not to be killed by human being, not by any animal; not inside house nor outside; not in daytime nor in the night; not from any weapons nor from gods. Sri Hari incarnated as Sri Narasihma with a human body and lion’s face. Sri Narasihma killed Hiranya Kashipu during the twilight of the dusk with his nails and on the threshold of the palace of Hiranya Kashipu. He appeared from a pillar following a deep and hearty prayer offered by Pralhada, son of Hiranya Kashipu. Sri Vadirajaru pays tributes to Pralhada in this Shloka.

In the next episode, Shloka No. 46 will be discussed.

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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”)  

Ministers of Ravana, including Mahodara getting killed/

ಮಹೋದರ ಮುಂತಾದ ರಾವಣನ ಮಂತ್ರಿಗಲ ವಧೆ

Mahodara, one of the Ministers of Ravana, had a gigantic structure. In fact, some prominent monkey leaders too mistook that huge Mahodara to be Kumbhakarna. They thought that Kumbhakarna had reincarnated. Monkeys started running away from the battle when Angada stopped them and said: “This is not Kumbhakarna but a look-alike statue of Kumbhakarna to frighten us.” Mahodara powered a rain of arrows to attack Angada, who never bothered about those arrows. Angada advanced between the advancing arrows, held Mahodara by his hair, pulled him out of the chariot, trampled the demon and kicked him repeatedly, whereby Mahodara became a ball of flesh. Seeing the fate of Mahodara, his fellow Minister Mahaparshwa confronted Angada, which quickly transformed into a fierce battle. Angada snatched the bow of Mahaparshwa and broke it. Mahaparshwa wielded a sword, which was again snatched by Angada by force. Angada pushed Mahaparshwa out of the chariot and with the same sword he had snatched from the demon Minister, Angada tore the body into pieces. Virupaksha and Yupaksha, also Ministers of Ravana, saw the end of Mahodara and Mahaparshwa at the hands of Angada. Both Virupaksha and Yupaksha unleashed an onslaught on Angada with lethal arrows. Angada was totally masked by the arrows. He was unable to get out of the cage-like bundle of arrows and he was on the brink of collapsing, which was noticed by Sugreeva. The Monkey King took a huge rock by hand and hurled it against Virupaksha and Yupaksha, who were instantly killed.

Ravana, who was watching his Ministers fight and saw them getting killed by Angada and Sugreeva, shot an arrow at Sugreeva, who lost consciousness and fell flat on the ground. Like a smokeless fire, Ravana silently won over the monkeys and ran in the direction where Rama was standing. However, he was halted by Lakshmana. A serious battle erupted between Ravana and Lakshmana. Meanwhile, Vibheeshana joined hands with Lakshmana. Ravana immediately took notice of this adventurous act of Vibheeshana and decided to first remove him from the battlefield. However, the arrow shot by Ravana against Vibheeshana was burnt into ashes by the counter arrow fired by Lakshmana. Ravana was enraged by this and fired a lethal arrow at Lakshmana, which made him lose consciousness. Ravana was very much pleased with the fighting skills of Lakshmana. Ravana alighted from the chariot and fired a venomous arrow at Lakshmana. Lakshmana fell on he ground without consciousness. Ravana tried to pick up Lakshmana. He could not shake the body of Lakshmana.

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SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 8 to 10 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 08, 09 ಮತ್ತು 10ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 8 to 10 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 08, 09 ಮತ್ತು 10ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

At the outset, it is essential to know that the Shloka number 8 to Shloka No. 12 are inter-related and they must be conceived together.

Description of Brahmasutra Bhashya/ಬ್ರಹ್ಮಸೂತ್ರ ಭಾಷ್ಯದ ವರ್ಣನೆ

ವ್ಯಾಸದೇವಹೃದಯಾತಿವಲ್ಲಭಂ ವಾಸುದೇವಮಗಣಯ್ಯಸದ್ಗುಣಮ್|

ಸಾಧಯತ್ ಸಕಲದೋಷವರ್ಜಿತಂ ಜ್ಞಾನಭಕ್ತಿದಮನಂತಸೌಖ್ಯದಮ್||8||

VyAsadEvahrudayAtivallaBham VAsudEvamagaNayyasadguNam|

SADjauEt sakaladOShavarjitam jnAnaBhaktidamanantasauKhyadam||8||

व्यादॆवहृदयातिवल्लभं वासुदॆवमगणय्यसद्गुणं।

साधयत् सकलदॊषवर्जितं ज्ञानभक्तिदमनन्तसौख्यदं॥८॥

ಉಕ್ತಮುಕ್ತಮಭಿಧೇಯಮುತ್ತಮಂ ವೇದವಾಕ್ಯಮನುವಾದಯನ್ಮುಹುಃ|

ವ್ಯಂಜಯತ್ ಸ್ಮೃತಿವಚೋಭಿರಂಜಸಾ ತಸ್ಯ ಚಾರ್ಥಮತಿಯುಕ್ತಿಮತ್||9||

UktamuktamaBhiDhEyamuttamam vEdavAkyamanuvAdayanmuhuhu|

Vyanjayat smrutivachOBhiranjasA tasya chArThamatiyuktimat||9||

उक्तमुक्तमभिधॆयमुत्तमं वॆदवाक्यकनुवादयन्मुहुः।

व्यन्जयत् स्मृतिवचॊभिरन्जसा तस्य चार्थमतियुक्तिमत्॥९॥

ಬಾಲಸಂಘಮಪಿ ಬೋದಯದ್ಭೃಶಂ ದುರ್ನಿರೂಪವಚನಂ ಚ ಪಂಡಿತೈಃ|

ಅಪ್ರಮೇಯಹೃದಯಂ ಪ್ರಸಾದವತ್ ಸೌಮ್ಯಕಾಂತಿಚ ವಿಪಕ್ಷಭೀಷಣಂ||10||

BAlasanGhamapi bOdhayadBhrusham durnirUpavachanam cha panDitaihi|

ApramEyahrudayam prasAdavat saumyakAnti cha panDitaihi||10||

बालसन्घमपि बॊधयद्भृशं दुर्निरूपवचनं च पन्डितैः।

अप्रमॆयहृदयम् प्रसादवत् सौम्यकान्ति च विपक्षभीषणं॥१०॥

SUMMARY: (8) — Poornaprajna Sri Madhwacharyaru wrote Bhashya to Brahma Sutras, which was very close to the heart of Sri Narayana as it substantiated the fact that Lord Sri Hari is an embodiment of infinite good qualities, he is totally away from any sort of defects, drawbacks or demerits; he provides the devotees with knowledge and sense of devotion and dedication; and bestows the path to salvation, an abode of eternal peace and sanctity. (9) — Sri Madhwacharyaru repeatedly cited examples and references from Vedas, Smrutis, integrated the thesis propounded by him with sound didactic and inductive logical sequences in such a manner that they proved to be a beacon of light, inspiration and pleasure. (10) — The thesis of Sri Madhwaru were totally free from errors, misconception and ambiguity; there were no words that were wrong, insensible or irrelevant; the thesis was brimming with virtues and values; and the thesis commanded respect from the scholars and the righteous.

The following Shloka from Sri Madhwacharya’s Mahabharata Tatparya NirNaya, which is said to have been drawn from Bhavishyat Parva is highly valuable:

PraThamO HanumannAma dviteeyO Bheema yEva cha|

PoorNaprajnastruteeyastu BhagavatkAryasADhakaha||

Two more stanzas further describe the Brahmasutra Bhashya authored by Sri Madhwaru. What is exemplary about these stanzas is that each and every adjective employed to describe the greatness or superiority of the Bhashya corresponds to the personality of Sri Madhwaru. The Bhashya and Sri Madhwaru were both beloved to Sri Hari; Sri Madhwaru maintained, proved and advocated that Sri Hari is the ultimate, sole, unparalleled, inexplicable and uncontroversial Lord of infinite qualities; these aspects are described comprehensively in the Bhashya; Sri Madhwaru has shown the path to salvation, the Moksha, the relief from cycle of birth and death; anyone going through the Bhashya of Sri Madhwa gets the access to salvation. Sri Madhwaru has liberally drawn hymns and statements from Vedas, Smrutis, Shrutis and Puranas to establish the correctness of his interpretations of Brahma Sutra.

More about the Bhashya 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

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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