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

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

Sri Hari is entirely different from the universe, which is his replication/

ಶ್ರೀ ಹರಿಯು ತನ್ನದೇ ಪ್ರತಿಬಿಂಬವಾದ ಜಗತ್ತಿಗಿಂತ ಅತ್ಯಂತ ಭಿನ್ನನಾಗಿರುವನು

140.      ಕನ್ನಡಿಯ ಕೈವಿಡಿದು ನೋಡಲು

            ತನ್ನಿರವು ಸವ್ಯಾಪಸವ್ಯದಿ

            ಕಣ್ಣಿಗೊಪ್ಪುವ ತೆರದಿ ಅನಿರುದ್ಧನಿಗೆ ಈ ಜಗವು|

            ಭಿನ್ನಭಿನ್ನವೆ ತೋರುತಿಪ್ಪದು

            ಜನ್ಯವಾದದರಿಂದ ಪ್ರತಿಬಿಂ-

            ಬನ್ನಮಗಗಾನೆಂದರಿದು ಪೂಜಿಸಲು ಕೈಕೊಂಬ||34||

            KannaDiya kaiviDidu nODalu

            Tanniravu savyApasavyadi

            kaNNigoppuva teradi anirudDhanige yee jagavu|

            BhinnaBhinnave tOrutippadu

            janyavAdadarinda pratibim-

            bannamagagAnendaridiu pUjisalu kaikomba||34||

SUMMARY: Like the self is reflected in a mirror with the only difference of the left being to the right and vice versa, this universe (Brahmanda) which has originated from Aniruddha, an incarnation of Sri Hari, always appears as an entirely separate and distinct world. Still, the same Sri Hari accepts the rice offered to him with a conviction that the self is a just reflection of Sri Hari alone.

The entire universe, as clearly explained in Bhagavata, is a reflection of Lord Sri Hari. Yet, the reflection can never be the same as the original image of Sri Hari. Both are entirely separate and distinct. Reflection means a subtle similarity and total reliance on the original form or image. It is described in Prameyadeepika as: “TadaDheenasArUpyasya pratibimbatwAt” (“तदधीनसारूप्यस्य प्रतिबिम्बत्वात्”).

Sri Madhwacharyaru describes the mirror reflection in Geeta Bhashya:

Na hi pratibimbasya kriyA| Sa hi Bimbakriyayaiva kriyavAn|

न हि प्रिबिम्बस्य क्रिया। स हि बिम्बक्रिययैव क्रियावान्।  

Sri Hari is the main image; virtuous and all others are mere reflections/

ಸ್ವೋತ್ತಮರು ಬಿಂಬರು, ಸ್ವಾವರರು ಪ್ರತಿಬಿಂಬರು; ಶ್ರೀಹರಿಯು ಮುಖ್ಯಬಿಂಬ

141.      ಬಿಂಬರೆನಿಪರು ಸ್ವೋತ್ತಮರು ಪ್ರತಿ-

            ಬಿಂಬರಿನಿಪರು ಸ್ವಾವರರು ಪ್ರತಿ-

            ಬಿಂಬಬಿಂಬಗಳೊಳಗೆ ಕೇವಲಬಿಂಬ ಹರಿಯೆಂದು|

            ಸಂಭ್ರಮದಿ ಪಾಡುತಲಿ ನೋಡುತ

            ಉಂಬುಡುವುದಿಡುವುದು ಕೊಡುವುದೆ-

            ಲ್ಲಂಬುಜಾಂಬಕನಂಘ್ರಿಪೂಜೆಗಳೆಂದು ನಲಿದಾಡು||35||

            Bimbariniparu swOttamaru prati-

            Bimbareniparu swAvararu prati-

            bimbabimbagaLoLage kEvalabimba Hariyendu|

            SamBhramadi pADutali nODuta

            umbuDuvudiDuvudu koDuvude-

            llambujAmbakananGhripUjegaLendu nalidADu||35||

SUMMARY: All those better than the self are replicas and lesser beings are reflections; among such replicas and reflections, Sri Hari manifests as the lone image-original. One should always remember this truth, sing it with enthusiasm, see, eat, wear, keep and give out as services dedicated to Lord Pundareekasha Sri Hari and be happy in life.

For all beings, those elder and better than self are replicas or SwOttamaru; younger ones and lesser beings are reflections; the original image is Sri Hari. Sri Hari is the image for all, including the better ones and the lesser ones. Sri Hari is never a reflection and none can be his replica or reflection.

Among men, Brahma, Shiva and others are reflections of Sri Hari; among women, Lakshmi, Saraswati, Parvati and others are reflections; but Sri Hari is the image and the originator of all reflections, both men and women. Sri Hari should be invoked and believed to be present in everyone, everything and everywhere and all actions, reactions, speech and deeds should be submitted unto Sri Hari as services to him to attain happiness.

A stanza in third Sarga of Bhagavata explains this aspect: ]

YaThAjalasTha AaBhAsaha sThalasThEnAvadrushyatE|

SwABhAsEna yaThA SUryO jalasThEna divi sThitaa||

YEvam trivrudahankArO BhUtEndriyamanOguNaihi|

SwABhAsairlakShitO(s)nEna sadABhAsEna satyadruk||Bhagavata III Canto, Chapter 18, Shlokas 13 and 14||

यथाजलस्थ आभासः स्थलस्थॆनावदृश्यतॆ।

स्वाभासॆन यथा सूर्यॊ जलस्थॆन दिवि स्थिता॥

ऎवं त्रिवृदहन्कारॊऒ भूतॆन्द्रियमनॊगुणैः।

स्वाभासैर्लक्षितॊsनॆन सदाभासॆन सत्यदृक्॥भागवत ३ सर्गः १८/१३, १४॥

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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 in the East — Ganga joins the Sea/

ಪೂರ್ವ ಭಾರತದ ಪವಿತ್ರ ಕ್ಷೇತ್ರಗಳ ಭೇಟಿ – ಗಂಗಾಸಾಗರಸಂಗಮ

ಅಬ್ಜೇ! ಸ್ನಿಗ್ಧೋsಸಿ ಸರಸೇಷ್ವಾದ್ಯೋsಸ್ಯಬ್ಜಸಖೋsಪ್ಯಸಿ|

ಮುಖೈರನೇಕೈರ್ಯೋ ಗಂಗಾಮುಖಾನ್ಯಾಚುಂಬ್ಯ ಜೃಂಭಸೇ||1||

AbDhE ! SnigDhO(s)si sarasEShwAdyO(s)syabjasuKhO(s)pyasi|

MuKhairanEkairyO GangAmuKhAnyAchumbya jrumBhasE||1||

अब्जॆ! स्निग्धॊsसि सरसॆष्वाद्यॊsस्यब्जसखॊsप्यसि।

मुखैरनॆकैर्यॊ गन्गामुखान्याचुम्ब्य जृम्भसॆ॥१॥

SUMMARY: Oh Sea! You are passionately friendly; you are a pioneer in romancing too; you are an intimate friend of Moon as well; you progress by kissing the several faces of Ganga and her tributaries and absorbing them in.

After visiting some of the most prominent pilgrim centres in the western and northern parts of Bharata, Sri Vadirajaru visits some important pilgrim centres in the eastern region.

It is a known fact that Ganga joins sea at various places, which have been likened as faces of the respective rivers as well as the faces of the sea. The union of river with sea has been described as kissing and embracing.

The Moon is called Abja because “aap” in Sanskrit means water and the moon is said to have originated from water. Therefore he is known as Abja.

The ebbs and tides in sea swell on full moon days, which has been described as the sea expressing happiness over the appearance of full moon in the sky, which is symbolic of their mutual ‘intimacy’.

The Diamond Harbour is about 38 miles from Kolkata. From Diamond Harbour, one can go to the place called Gangasagarasangama or the place where Ganga joins the sea. This place is about 90 km away from Kolkata, where a 150-mile broad island called Sagar Island exists. Over two lakh population is said to be living in this island.

This Sagar Island is located on he Continental Shelf of Bay of Bengal and is a part of the Kakdweep subdivision of the district of South 24 Paraganas in West Bengal.

Earlier, Ganga is said to have been joining the sea in a robust way. At present, a relatively small stream-like Ganga joins the sea, where annual festivities are held during Makar Sankranti.

There is a shrine on this island dedicated to Kapil Muni, who propounded the Sankhya Shastra.

According to Puranas, Sage Kardama sought the permission of Lord Vishnu to virtually enjoy marital life, subject to the condition that Lord Vishnu would incarnate as his son. This is the background of the birth of Kapila Muni, who burnt to ashes sixty thousand sons of Sagara Chakravathi, who attacked him under the illusion that the sage had stolen the sacrificial horse of their father, since the horse was seen grassing by the side of Ashram of Sri Kapila Muni. Later, Bhageeratha, a descendant of Sagara’s dynasty, did arduous penance to bring Ganga to the Earth to ensure salvation to his forefathers —  sixty thousand sons of Sagara Chakravarti. In fact, the horse had been stolen and hidden there by Lord Indra. The descent of Ganga to Earth happened on the day when the Sun entered the Makar constellation, which is celebrated all over India as Makara Sankranti, which is also the beginning of the Uttarayana.  

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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”)  

Does Rama get furious?

Srirama is an epitome of happiness and is free from sorrow. Anger is one of the qualities that originate from Tamo Guna or Tamasa character. Srirama is an incarnation of Sri Hari. He does not need any external object to acquire happiness. He is happiness personified and makes anyone spelling his name happy. He pretends to be angry. But, he is not influenced or affected by anger. He is always happy within. In Ramayana, Srirama has been described as wearing red eyes, wrinkling his forehead in disappointment or anger and so on. Such actions are displayed to suit a certain situation or condition. Ravana was frightened when he saw Rama in such angry form and Rama wore such form to frighten Ravana, to frighten demons and to frighten the deities. Rama never gets angry.

Srirama criticizes Ravana

Standing opposite Ravana, Srirama said: “Oh Ravana, you are a son of Vishrava, who was a Brahmarishi. You are quite brave and a brother of the most virtuous Kubera. Owing to your physical strength, you have won several battles in all directions. Unfortunately, you have not lived a life that reflects those qualities of bravery and power because you have stolen women. You have killed innumerable Brahmins. Kubera is your elder brother and is equal to your father in terms of relationship. You have abdicated him and confiscated his Pushpak plane. You have hurt many masters and mentors. By abducting women, you have undone all the good work you had done earlier. The flesh in your body is made up of the flesh of Brahmins and virtuous. The time has arrived for you to regret for the sins you have committed so far. You cannot escape unpunished.”

Srirama butchered Ravana with lethal arrows. But, as and when Srirama beheaded Ravana with very sharp arrows, a new head was springing out. Srirama ‘pretended’ to be angry. The deities sent Sage Agastya to remind Rama of “Aditya Hridaya”. Srirama recited Aditya Hridaya.

Srirama set a very special arrow on the string of his bow, invoked Lord Brahma and shot it towards Ravana. Srirama knew that Ravana was none other than Jaya, the first doorkeeper of Vaikuntha, alongside Vijaya. Matali, the charioteer driving the chariot of Rama, suggested that Ravana, as per a boon of Brahma, could not be killed with any Astra, except Brahmastra. Accordingly, Rama fired the Brahmastra at Ravana. As a result, Ravana died instantly. Gods and goddesses showered flowers on Rama, praised the Lord and offered prayers to him.

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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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