SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 13 AND 14 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 13 ಮತ್ತು 14ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Sri Satya Tirtharu records the Bhashya pronounced by Satyalokadheeshwararu/

ಸತ್ಯತೀರ್ಥರಿಂದ ಸತ್ಯಲೋಕಾಧೀಶ್ವರರ ಭಾಷ್ಯದ ಲೇಖನ

ಗಾಂಗಮಂಗಲತರಂಗಭಂಗಪ್ರಾನ್ತಸುಶ್ರಿಹರಿವೇಶ್ಮಕೃತ್ಸಮಃ|

ಯದ್ಗತೈಕತಮವರ್ಣಲೇಖಕಃ ಸತ್ಯತೀರ್ಥ ಇಹ ಭಾಷ್ಯಮಾಲಿಖತ್||13||

GAngamalatarangaBhangaprAntasushriharivEshmakrutsamaha|

YadgataikatamavarNalEKhakaha SatyateerTha iha BhAShyamAliKhat||13||

गान्गमन्गलतरन्गभन्गप्रान्तसुश्रिहरिवॆश्मकृत्समः।

समम् यद्गतैकतमवर्णलॆखकः सत्यतीर्थ इह भाष्यमालिखत्॥१३॥

SUMMARY: Anyone writing a single letter mentioned in the Bhashya or the commentary written by Sri Madhwa on Brahmasutra will be as special as anyone who would construct a spectacular temple of Sri Hari at a place where the waves of Ganga constantly breaks on her shores. Sri Satya Tirtharu wrote that special work of Sri Madhwacharyaru, namely Brahmasutra Bhashya.

This stanza amply proves that Sri Brahmasutra Bhashya is one of the most valuable works ever. Writing or even reciting a single letter or syllable from Sri Brahmasutra Bhashya of Sri Madhwaru attracts huge benefits. Such being the case, what great soul it is of Sri Satya Tirtharu, who has taken note of the entire Brahma Sutra Bhashya. What praise would it suffice to say anything about the great soul of Sri Satya Tirtharu, who has taken down the entire Brahma Sutra Bhashya written by Sri Madhwaru?

The greatness of Satya Tirtharu can be conceived better by understanding the following stanza in Uttarakanda of Skanda Purana:

SreematsubrahmasUtrANAm BhAShyam chakrE param Tataha|

SreemadgangAtaTE ViShNum sThAyEdyO narOttamaha|

YadakSharam … narastatsamO BhavEt||

श्रीमत्सुब्रह्मसूत्राणां भाष्यं चक्रॆ परं ततः।

श्रीमद्गन्गातटॆ विष्णुं स्थापयॆद्यॊ नरॊत्तमः।

यदक्षरं ...नरस्तत्समॊ भवॆत्॥श्कन्दपुराणः (उत्तरकान्ड)॥

Sri Satya Tirtharu had followed Sri Madhwaru on his journey to Uttara Badari to whatever extent he could and the grace and blessings of Sri Madhwaru for Satya Tirtharu needs no further exaggeration than the good fortune of writing down the entire Brahmasutra Bhashya that was dictated, probably, by Sri Madhwaru.

Sri Satya Tirtharu can be compared to Lord Ganesha, who had taken down Sri Mahabharata recited by Lord Sri Vedavyasaru, as it was he (Sri Satya Tirtharu) who had the good fortune of taking down the Brahmasutra Bhashya recited by Sri Madhwaru, who is known as Abhinava Vedavyasaru or Sri Vedavyasaru of the modern world.

Arrival at the congregation of scholars held on Godavari banks/      

ಗೋದಾವರೀತೀರದ ವಿದ್ವತ್ಸಭೆಗೆ ಆಗಮನ

ತತ್ರ ದೇವಮಭಿವಂದ್ಯ ಯಾತವಾನ್ ಸ್ವಾಮಿನೋ ವಚನಗೌರವಾದ್ದ್ರುತಮ್|

ಸಾನುಗೋ ವಿವಿಧಭೂರತೀತ್ಯ ಗೋದಾವರೀತಟಮಗಾದಲೇಶಧೀಃ||14||

Tatra dEvamaBhivandya yAtavAn swAminO vachanagauravAddrutam|

SAnugO viviDhaBhUrateetya GOdAvareetaTamagAdalEshaDheehi||14||

तत्र दॆवमभिवन्द्य यातवान् स्वामिनॊ वचनगौरवाद्द्रुतं।

सानुगॊ विविधभूरतीत्य गॊदावरीतटमगादलॆशधीः॥१४॥

SUMMARY: Saluting Sri Narayna of Uttara Badari in his mind, honoring the instructions of Sri Narayana, Sri Purnaprajnaru swiftly crossed several places, along with his disciples, and arrived at the banks of Godavari River.

It has been stated in Skanda Purana, Varaha Purana and other Puranas (epics), as cited in Sutra Bhashya, that Sri Hari incarnated as Sri Vedavyasaru, as requested by gods and goddesses, since, as per a curse given by Sage Gautama, who had brought Godavari River to the earth, spirituality and spiritual knowledge had disappeared from the earth. The knowledge of all Rishis and Munis had dissipated owing to the curse handed out by Gautama. Godavari River was known as Gautamee since she had been brought to Earth by Sage Gautama. It is to the credit of Sri Madhwaru that he pronounced his Brahmasutra Bhashya on the banks of Godavari, where the curse of Gautama had been pronounced, for the first time, to give a new impetus for the spread of right knowledge, spirituality and real truth.

It is said that a cave at Basar on the banks of Godavari was where Sri Vedavyasaru had earlier lived for some time and even today, the divine spirit of Sri Vedavyasaru is present in that cave even today. At Basar, Godavari River journeys northwords and after flowing in a straight line, she starts flowing eastwords. It is supposed that Sri Madhwaru must have pronounced Brahmasutra Bhashya in this place. Basar is also known as Saraswati Kshetra.   

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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 the omnipresence of Sri Hari/ಸರ್ವಪದಾರ್ಥಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ವ್ಯಾಪ್ತಿಯ ವಿವರ

139.      ನಿಧನ ಧನದ ವಿಧಾತ ವಿಗತಾ_

            ಭ್ಯಧಿಕಸಮ ಸಮವರ್ತಿ ಸಾಮಗ

            ತ್ರಿದಶಗನಸಂಪೂಜ್ಯ ತ್ರಿಕಕುದ್ಧಾಮ ಶುಭನಾಮ|

            ಮಧುಮಥನ ಭೃಗುರಾಮ ಘೋಟಕ-

            ವದನ ಸರ್ವಪದಾರ್ಥದೊಳು ತುದಿ-

            ಮೊದಲು ತುಂಬಿಹನೆಂದು ಚಿಂತಿಸು ಬಿಂಬರೂಪದಲಿ||33||

            NiDhana Dhanada viDhAta vigatA-

            BhyaDhikasama samavarti sAmaga

            tridashaganasampUjya trikakudDhAma shuBhanAma|

            MaDhumaThana BhrugurAma GhOTaka-

            Vadana sarvapadArThadoLu tudi-

            Modalu tumbihanendu chintisu bimbarUpadali||33||

 SUMMARY: (Oh human being) Think that Sri Hari is Nidhana, Dhanada, ViDhAta, SamADhirahita, Samavarti and  SAmaga; he is specially worshipped by entire community of deities; he is TrikadudDhAma, ShuBhanAma, MaDhusUdana, BhArgavarAma; wearing the form of Hayavadana, he has occupied entire universe in the form of various images.

The word Nidhana means “one who has kept (submerged) everything within the self”. He is known as Samavarti because he exists in everyone, without any discrimination and protects each and every being; he is Samaga because he is everywhere, along with Rama Devi; Madhumathana is synonymous of Madhusudhana; GhOTaka means horse and GhOTakavadana means one who has a horse’s face.

TrikadudDhAma means one who has created a suitable abode for himself; the Vaikuntha, AnantAsana and Shwetadweepa form the abode of Sri Hari.

It is mentioned in Sri Vishnusahasranama: “PraBhUtastrikadudDhAma pavitram mangalam param”/ च वसवॊ “प्रभूतस्त्रिककुद्धाम पवित्रं मन्गलं परम्।“

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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”

Sri Hanumantha protects Lakshmana and fellow monkeys/ಶ್ರೀ ಹನುಮಂತನಿಂದ ಲಕ್ಷ್ಮಣ ಹಾಗೂ ಇತರ ಕಪಿಗಳ ರಕ್ಷಣೆ

 Lakshmana losing consciousness while battling against Ravana and the latter trying to confiscate the body of Lakshmana infuriated Hanumantha, who pulled out a huge rock and hurled it at Ravana. As a result, Ravana too lost consciousness and blood was oozing out of all the ten faces of the demon king. Sri Hanumantha went to the place where Lakshmana was lying unconscious, took the body by both hands with utmost ease, placed it by the side of Rama and saluted Lord Rama. Srirama pulled out the Shakti weapon that was still stuck in the chest of Lakshmana and advised Hanumantha to bring the Mount Gandhamadhana yet again. Hanumantha brought the mountain of medicinal plants swiftly. As soon as the air mixed with the odor of medicinal plants in Mount Gandhamadana swayed the battlefield, Lakshmana regained his consciousness and the wounds caused by the Shakti weapon shot by Ravana too vanished. Srirama smiled at Lakshmana and complimented Hanumantha for his service.

Srirama had, at the beginning of the war, instructed that the corpses of demons be disposed into the sea and those of monkeys retained, carefully. With the breeze carrying the fragrance of medicinal plants blowing across, the dead monkeys and bears became alive. Sri Hanumantha had to bring the Mount Gandhamadana twice and on both the occasions, all the dead monkeys and bears, irrespective of the condition of their corpses, became alive. They not only became alive but also regained their strength in toto. As he did on the previous occasion, Sri Hanumantha playfully hurled the mountain in the direction of its original location and the mountain flew to its spot and sank in such a way that it looked as though it had never been disturbed.

War between Rama and Ravana

Srirama took hold of his bow, tied the two ends with the string and pulled it to make a sound that echoed in all the three Lokas. The sound of the string of the bow of Rama was as though he was preparing for the dance named war and the sound was just a preliminary instrumental music. The sound was unbearable for Ravana and his demons army and an invocation to the righteous and the deities. Meanwhile, Lord Indra thought that Rama should not be standing on the ground and fighting against demon king Ravana, who was in a mystic chariot. At the behest of Lord Indra, charioteer Matali arrived at the battlefield in the chariot of Lord Indra and appealed to Rama: “Oh Lord, please get into this chariot and fight against Ravana comfortably. I will drive it as you wish.”

Ravana, a proven enemy of deities and a monster of sorts in the battlefield, unleashed an array of lethal arrows against Rama in quick succession. The arrows shot by Ravana were strong, solid, sharp and venomous. They were well-directed. Srirama did not fret or frown as he cut each and every arrow shot by Ravana with ease, wearing a pleasant smile on his face. The duo of Rama and Ravana moved around in the battlefield, systematically and fought furiously. All the directions in the battlefield were filled with the arrows shot by Rama and Ravana and a pal of gloom was set on the battlefield. The monkeys and demons stopped their duel and started looking at the fierce battle without winking their eyes.

The manner in which Rama was cutting the arrows shot by him made Ravana a worried person. He had never experienced such reversal in the battlefield. He created innumerable arrows by firing Asurastra. He shot arrows with the faces of lion, tiger, fox, and birds and so on. Srirama repelled the onslaught with Agneyastra, Daivastra, Nagastra and Gandharvastra.

Was Rama reliant on Astras?

As Rama was employing Agneyastra, Varunastra, Nagastra, Gandharvastra and several Astras or arrows powered with the spirit and power of respective deities, a question may arise that whether those deities were more powerful than Rama? If so, why they could not vanquish Ravana? Scholars clarify in this context that the deities after whose name the Astras were named were empowered by the presence of Lord Hari and Rama is an incarnation of Lord Hari. When such arrows are pressed into service by Ravana or others elsewhere, the deities are more powerful than those employing them. In the case of Rama, the deities obey the orders of Rama and their strength is given by Lord Rama. Therefore, in any other battle, the Astras may fail to inflict destruction to the extent intended by the respective warrior. When Rama employs them, there is no question of failure. If any Astra fails, it is the wish of Rama and not the ability or inability of the deity concerned. (To be continued…)

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SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 11 and 12 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 11 ಮತ್ತು 12ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (54)

Description of Brahmasutra Bhashya – Part II

ಅಸ್ತದೂಷಣಮವಂಧ್ಯಭಾಷಣಂ ಲಕ್ಷಿತಂ ಸಕಲಲಕ್ಷಣೈಃ ಸಮಮ್|

ಮಾನನೀಯಮಪಿ ನಾಕಿನಾಯಕೈ ರೂಪಮನ್ಯದಿವ ಧನ್ಯಮಾತ್ಮನಃ||11||

AstadUShaNamavanDhyaBhAShaNam lakShitam sakalakShaNaihi samam|

MAnaneeyamapi nAkinAyakai rUpamanyadiva DhanyamAtmanaha||11||

पन्डितैःअस्तदूषणमवन्द्यभाषणं लक्षितं सकललक्षणैः समम्।

माननीयमपि नाकिनायकै रूपमन्यदिव धन्यमात्मनः॥११॥

SUMMARY: The Brahmasutra Bhashya created by Sri Madhwacharyaru was free from use of irrelavent, imperfect or untenable words; it had no word that was ‘unwarranted’ or useless; it had all good qualities and features; it was venerated by gods, goddesses and deities alike. 

ಏಕವಿಂಶತಿಕುಭಾಷ್ಯದೂಷಕಂ ಬ್ರಹ್ಮಸೂತ್ರಗಣಭಾಷ್ಯಮದ್ಭುತಮ್|

ಅಪ್ಯದೂಪ್ಯಮತನೋದನಂತಧೀರ್ಭೂತಭಾವಿಭವದಾತ್ಮಭಿಃ ಕ್ವಚಿತ್||12||

YEkavimshatikuBhAShyadUShakam BrahmasUtragaNaBhAShyamadBhutam|

ApyadUpyamatanOdanantaDheerBhUtaBhAviBhavadAtmaBhihi kwachit||12||

पन्डितैःऎकविम्शतिकुभाष्यदूषकं ब्रह्मसूत्रगणभाष्यमद्भुतं।

अप्यदूप्यमतनॊदनन्तदीर्भूतभाविभवदात्मभिः क्वचित्॥१२॥

SUMMARY: Sri Madhwacharyaru created a commentary in which he logically condemned twenty-one philosophies that already existed; Sri Madhwa’s commentaries could not be challenged or disproved or criticized by anyone in the future; he created such a wonderful commentary that was reminiscent of the high esteem of Sri Madhwaru.

The commentary or the Brahmasutra Bhashya created by Sri Madhwa has been described very well in these stanzas — from stanza 8 to stanza 12 — and none of the adjectives used in these stanzas is an overtone or exaggeration. Brahmsutra Bhashya reflects the personality of Sri Madhwaru, his wisdom, his impressive form and his concern for the virtuous and spirituous. Sri Brahmasutra Bhashya of Sri Madhwa provides a direct link between the humanity and the heaven. His Bhashya is easily understable, though it is scholarly in so far as the dictum and depth of logic are concerned. Sri Madhwa is highly respected by all deities, gods and goddesses; similarly, his Bhashya commands the respect of scholars, intelligentia and the celestial world. He remains invincible by the past, present and future generations.

The twenty-one commentaries condemned by Sri Madhwaru in his Brahmasutra Bhashya are: Bharateevijaya; Samvidananda; BrahmaGhOSha; ShatAnanda; Udwarta; Vijaya; Rudra Bhatta; Vamana; YAdavaprakAsha; RAmAnuja; Bhartruprapancha; Dravida; Brahmadatta; BhAskara; PishAcha; VruttikAra; Vijaya Bhatta; VishNukrAnta; VAdeendra; MADhavavAsa; SankarakrutAnyEkavimshati kuBhAShANi.

Sri Madhwaru has liberally drawn from Puranas and other Scriptures to symbolically indicate that the Sarvottamatwa of Sri Hari and Jeevottamatwa of Lord Vayu is rooted in our Scriptures. His Bhashya stands the test of time.  

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(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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