SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 19 TO 21 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 19, 20, 21ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 19 TO 21 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 19, 20, 21ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Shobhana Bhatta appeased with Madhwa Bhashya/ಮಧ್ವಭಾಷ್ಯದಿಂದ ಶೋಭನ ಭಟ್ಟರಿಗಾದ ಮಹದಾನಂದ

ನಾಪರೇಷು ರತಿಮಾಯಯೌ ಕ್ವಚಿದ್ಭಾಷ್ಯಮದ್ಭುತಮಿದಂ ಸ ಶುಶ್ರುವಾನ್|

ನಾರವಿಂದಮಕರಂದಮಾಪ್ತವಾನಚ್ಛಪಿಚ್ಛ ಇವ ವಾಂಛತೀತರತ್||19||

NAparEShu ratimAyayau kwachidBhAShyamadBhutamidam sa shushruvAn|

NAravindamakarandamAptavAnachChapichCha iva vAnChateetarat||19||

नापरॆषु रतिमाययौ क्वचिद्भाष्यमद्भुतमिदं स शुश्रुवान्।

नारविन्दमकरन्दमाप्तवानच्छपिच्छ इव वान्छतीतरत्॥१९॥

SUMMARY: Like a Swan that sucks the nectar of Lotus develops aversion to the nectar of other flowers, Shobhana Bhatta, after listening to the Bhashya of Madhwa, developed dislike to other Bhashyas.

It must be acknowledged that Sri Shobhana Bhatta had a thorough and comprehensive knowledge of the Bhashyas that were already in existence. However, he was not ‘thoroughly’ or ‘comprehensively’ or conclusively satisfied with those Bhashyas as he was of the view that several questions remained mysterious, confusing and incomplete. Once he heard the Bhashya of Sri Madhwaru, Sri Shobhana Bhatta expressed complete satisfaction, according to this stanza.

Shobhana Bhatta propagates Madhwa philosophy/ಶೋಭನಭಟ್ಟರಿಂದ ಮಧ್ವಮತದ ಪ್ರಸಾರ

ತತ್ರ ತತ್ರ ಸ ಸಭಾಸು ಭಾಸುರೋ ನಂದಿತೀರ್ಥಸಮಯೋಕ್ತಯುಕ್ತಿಭಿಃ|

ವಾದಿನೋ ವಿಶಕಲಯ್ಯ ತಾನ್ ಸಮಾಕ್ರಮ್ಯ ವಾಚಮುಚಿತಾಮುದಾಹರತ್||20||

Tatra tatra sa saBhAsu BhAsurO nanditeerThasamayOktayuktiBhihi|

VAdinO vishakalayya tAn samAkramya vAchamuchitAmudAharat||20||

तत्र तत्र स सभासु भासुरॊ नन्दितीर्थसमयॊक्तयुक्तिभिः।

वादिनॊ विशकलय्य तान् समाक्र्म्य वाचमुचितामुदाहरत्॥२०॥

SUMMARY: In the spiritual conferences and debates that were happening in different places, Sri Shobhana Bhatta began attacking the antagonists with appropriate spiritual thoughts and views of Sri Madhwaru and delivered most proper explanations.

‘Bhasura’ means bright or shining.

Endowed with special grace of Sri Madhwaru, Sri Shobhana Bhatta imbibed deep knowledge of the philosophy of Sri Madhwaru and without wasting much time, began spreading the Madhwa Philosophy.

Later, Sri Shobhana Bhatta embraced sainthood under the tutelage of Acharya Madhwaru to be renamed as Sri Padmanabha Tirtharu. After Sri Madhwas disappearance, Sri Padmanabha Tirtharu adored the throne of Madhwa philosophy.

Thus, Sri Shobhana Bhatta was not only the first ‘audience’ of Madhwa philosophy but also the first proponent of Sri Madhwa philosophy. Adoring the throne of spiritual knowledge left vacant by the dissappearence of Sri Madhwaru is in no small measure an honor as well as an award for his vast knowledge.

Madhwa philosophy is like the Balamuri Conch/ಮಧ್ವಶಾಸ್ತ್ರವು ಬಲಮುರಿ ಶಂಖದ ತೆರನಂತೆ

ಚೂರ್ಣಕೃದ್ವಿವಿಧಶಂಖಚೂರ್ಣಕಶ್ಚೂರ್ಣನಾಯ ಬಹುಧಾsಪ್ಯಶಕ್ನುವನ್|

ಅತ್ಯಜದ್ವಿಫಲಧೀಃ ಪ್ರದಕ್ಷಿಣಾವರ್ತವಾರಿಜಮನರ್ಘಮಪ್ಯಹೋ||21||

ChUrNakrudviviDhashanKhachUrNakashchUrNanAya bahuDhA(s)pyashaknuvan|

AtyajadviPhalaDheehi pradakShiNAvartavArijamanarGhamapyahO||21||

तत्र तत्र चूर्णकृद्विविधशन्खचूर्णकश्चूर्णनाय बहुधाsप्यशक्नुवन्।

अत्यजद्विफलधीः प्रदक्षिणावर्तवारिजमनर्घमप्यहॊ॥२१॥

SUMMARY: What a paradox and surprise! A limestone maker, who precipitates and converts several conchs into limestone, throws away in disgust and disappointment the Balamuri Conch after being unable to powder it despite struggling to do so for long!

Balamuri Conch is considered very special with a right curve or curvature.

Limestone makers convert conchs and sea shells into limestone by pounding them into dust. The conchs with right curvature are very hard and cannot be powdered easily. However, if the limestone maker, who is generally unaware of special quality of conchs with right curvature, tries to powder them, his efforts will be vain

Conch with right curvature is considered sacred as it is believed to represent Lord Vishnu. Conch with left curvature are said to represent Goddess Lakshmi.            

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Srishaila Kshetra/ಶ್ರೀಶೈಲ ಕ್ಷೇತ್ರ

ಶ್ರೀಶೈಲಶಿಖರಾವಾಸೋ ಭಾತೀಶೋ ಮಲ್ಲಿಕಾರ್ಜುನಃ

ಬದ್ಧಸ್ವೀಯಜಟಾಜೂಟಮಧ್ಯಸ್ಥ ಇವ ಚಂದ್ರಮಾಃ ||3||

SreeshailashiKharAvAsO BhAteeshO MallikArjunaha|

BadDhasweeyajaTAjUTamaDhyasTha iva chandramAha||3||

श्रीशैलशिखरावासॊ भातीशॊ मल्लिकार्जुनः।

बद्धस्वीयजटाजूटमध्यस्थ इव चन्द्रमाः॥३॥

Lord Sri Eshwara, who has a complexion which is as white as Jasmine, is living atop

            the Sreeshaila hill. He is shining brightly like the Moon, who is staying at the centre of his matted tuft.

            The matted hair of Lord Eshwara is adorned with the Moon. In this stanza, Sri Vadirajaru states that Lord Eshwara atop Sreeshaila hill is shining like the Moon, who is adorning his matted hair.

            Interesting information about Sreeshaila is mentioned in Skanda Purana and Shiva Purana. The gist of the story is as follows:

            Once, an argument arose between Subrahmanya and Ganesha on who should get married first. It was later decided that whoever completes a circumambulation of the universe first will be permitted to get married first. While Subrahmanya literally circumambulated the universe on his vehicle Peacock, Lord Ganesha revolved around his parents Shiva and Parvati, which was considered as equal to circumambulation of the universe, Lord Ganesha was allowed to marry first. Upset with this development, which he learnt only after returning from his journey around the universe, Subrahmanya went to Sreeshaila and got settled there. Forlorn by the departure of her son, Parvati Devi went to Sreeshaila to see him. Lord Eshwara followed her. But, Skanda was not willing to meet the parents. He went forward to a distance of three Yojanas and chose to live there. The place is still identified as Kumara Parvata. However, Parvati and Eshwara opted to stay there as Mallika and Arjuna, respectively. The place came to be known as Sreeshaila Kshetra, where the Linga is said to be most powerful and is known as Jyotirlinga. A dense forest inhabited by tigers, lions, bears and panthers is around Sreeshaila.

            Sreeshaila is well connected by surface transport.            

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SRI #RAGHAVENDRA SWAMY’S

SRI #RAMACHARITRYA #MANJARI

(ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)  

As instructed by Srirama, Hanumantha went to Ashoka Vana and brought back the woman, who was believed to be Seetha Devi. However, in reality, neither Ravana abducted Seetha Devi nor was Seetha Devi in his confinement. When Ravana went to Dandakaranya, Seetha Devi left this look-alike Seetha Devi and disappeared from the Ashram through fire. Real Seetha Devi was with Parvati and Parameshwara in Kailasa since then. This woman was Vedavati and she had to be sent back to her home.

Another question was that common people would have suspected the character of look-alike Seetha Devi since she was in Lanka for a year. Moreover, Ravana was not a ‘reliable’ person and there was enough scope for people to doubt the chastity of Vedavati, who was in the guise of Seetha Devi.

Hutavaha vimalAm SeethAm aapya — ‘AshOkamoolE sThitAm SeethApratikrutimAhUya tasyAha pAtivratyasThApanAya ajnau prakShipya tAm pratikrutim nAshayitwA tadA kailAsAdAgatAm ajninA samarpitAm SeethAmApya.

हुतवहविमलां सीतां आप्य — ’अशॊकमूलॆ स्थितां सीताप्रतिकृतिमाहूय तस्याः पातिव्रत्यस्थापनाय अग्नौ प्रक्षिप्य तां प्रतिकृतिं नाशयित्वा तदा कैलासादागतां अग्निना समर्पितां सीतामाप्य।

Meaning: Vedavati, who was reminiscent of the woman who was in Ashokavana, was brought. With a view to show to the world that Vedavati was ‘pure’ and highly characterful, chaste, she was made to enter the fire and further, she was made to disappear from the fire. Real Seetha was brought to the fire and Fire God surrendered Seetha Devi to Rama and the latter received her. To make all these things happen, Srirama pretended to doubt Seetha Devi and said:

“Devi, Ravana abducted you when I and Lakshmana were absent in Janasthana. I would have been called a coward if I had not punished Ravana for stealing you. It was imperative on my part to punish Ravana. I had to reach this place and I did it with aplomb. In the war that ensued, I killed Ravana, his brothers, relatives and associates. This has relieved me from the possible defame. I do not long for anything else beyond this.

A woman born in a virtuous family should never live away from her husband. In extremely unavoidable exigency, she can live in a relative’s place where she cannot be suspected for chastity or character. At best, she can live with her parents. But, she should not live away from her husband for too long. She should never live with someone whose contact would lead to questions about her chastity and virginity. This is a very important practice and restriction that every woman should adhere under all circumstances.

Ravana is conspicuously a promiscuous person. He had forcibly abducted several celestial and ordinary women to quench his lust and sensuousness. He had brought you from Janasthana with the same intent of spoiling you. You have lived with such a person, albeit in confinement, for a very long period of one year. This gives room to question your chastity and virginity. Therefore, my responsibility ceases with the killing of Ravana. Now, as you are aware, I am not a person to desire for others’ property or object. I honor the public and their opinion. I am aware that the public will definitely raise questions about your purity and I have no option except accepting the public opinion as my own. I do not want you any longer and you are free to go anywhere.”

Seetha Devi did not express any surprise over the stance of Rama. She replied:

“I have not come here willfully. Ravana brought me here forcibly. I have not consumed any food or a drop of water offered by him. I lived on the Elixir Lord Devendra gave me. I cared a straw for the riches that Ravana possessed or was enticing me with. The guardians of eight directions are a witness for this. I appeal to you to believe me. Otherwise, I do not wish to live.”

Seetha Devi turned to Lakshmana and said:

“Lakshmana, I cannot bear this departure from my husband any longer. If he is not willing to accept my or believe what I am confessing, then it is better to end my life here. Please prepare fire right now. I will enter the flames. I will not be affected by the fire, if I have been firm in mind and if there is truth in what I am stating.”

Seetha and Lakshmana were aware of the intention of Rama. Lakshmana did not want to act just because Seetha Devi had ordered him to prepare fire. He looked at Rama and the face of Rama indicated that Rama was firm in his opinion. The symbolic expression on the face was understood by Lakshmana. He prepared fire immediately. Seetha Devi went round the fire thrice, prostrated before the fire, saluted Fire God and entered the fire. Her disappearance from the fire and appearance of real Seetha happened simultaneously. While Vedavati travelled towards her place of origin, Seetha Devi descended from the heavens, along with Seetha Devi.

Meanwhile, all deities, including Indra, Varuna, Agni and others had come down to watch the reunion of Rama and Seetha. Dasharatha too had come down. Fire God emerged out of the fire, along with Seetha Devi. Fire God brought Seetha Devi, convinced Rama about her chastity and requested him to accept Seetha Devi. Rama was happy to accept Seetha Devi. Similarly, Rama was also happy.  

Seetha Devi was also happy. Rama accepted Seetha Devi without any sort of hesitation.

Arrangements were made to ferry Rama and his entire army, along with Vibheeshana, to travel to Ayodhya, in the Pushpak Airplane.  

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SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 17 AND 18 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 17 ಮತ್ತು 18ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 17 AND 18 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 17 ಮತ್ತು 18ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Shobhana Bhatta loses debate/ಸುಖತೀರ್ಥರಿಗೆ ಶರಣಾದ ಶೋಭನಭಟ್ಟರು

ಯಸ್ತ್ರಯೀಸಕಲಪಕ್ಷಶಿಕ್ಷಕಸ್ತತ್ರ ಸಂಸದಿ ವರಿಷ್ಠಸಮ್ಮತಃ|

ಶೋಭನೋಪಪದಭಟ್ಟನಾಮಕಃ ಪೂರ್ಣಸಂಖ್ಯಮನಮನ್ಮುಹುರ್ಮುದಾ||17||

YastrayeesakalapakShashikShakastatra samsadi variShThasammataha|

ShOBhanOpapadaBhaTTanAmakaha pUrNasanKhyamanamanmuhurmudA||17||

यस्त्रयीसकलपक्षशिक्षकस्तत्र संसदि वरिष्ठसम्मतः।

शॊभनॊपपदभट्टनामकः पूर्णसन्ख्यमनमन्मुहुर्मुदा॥१७॥

SUMMARY: Shobhana Bhatta, an elderly, revered and renowned scholar of Vedas and philosophy, saluted Sri Purnaprajna again and again in that session.

It is noteworthy that details about Sri Shobhana Bhatta have been given in the commentary on Shatsandarbha, a work written by Sri Jeevagosami (Page 66):

VAyudEvaha Khalu MaDhwamunihi  sarvajnO(s)tivikramO yO digwijayanam

chaturdashavidyam chaturdashaBhihi kShaNairnityAsanAni tasya chaturdasha jagrAha| Sa cha tachChiShyaha padmanABhABhiDhAnO baBhoovEti prasidDhim|

It is mentioned in this statement that Sri Shobhana Bhatta was an expert in 14 fields of knowledge and he had thorough command over three Vedas.

Sri Shobhana Bhatta had a length debate with Sri Purnaprajnaru encompassing all the Shastras, Scriptures and Puranas. Finally, he acknowledged that Sri Madhwacharyaru was a Sarvajna and therefore Sri Shobhana Bhatta saluted Sri Madhwaru in appreciation of the authority with which Sri Madhwaru presented his line of thoughts.

Sri Chalari Acharya substantiates:

‘VariShTha’ ityayamEva ‘shrEShTha’ iti sammataha sarvEShAm sammataha| YadvA, variShThasya SriMaDhwasya sammataha| PanDitAnAm maDhyE ayamEva variShThaha shrEShTha iti sarvaihi  sammataha nishchitaha|

’वरिष्ठः’ इत्ययमॆव ’श्रॆष्ठ’ इति सम्मतः। यद्वा, वरिष्ठ्स्य श्रीमध्वस्य सम्मतः। पन्डितानां मध्यॆ अयमॆव वरिष्ठः श्रॆष्ठ इति सर्वैः सम्मतः निश्चितः।

At the end of the debate, Sri Shobhana Bhatta declared that everyone in that session agreed that Sri Madhwa was “VariShTha” or the most revered or a very important and respectable person as well as “ShrEShTha” or “very great and supreme”.

Sri Shobhana Bhatta listens to the Bhashya of Sri Madhwaru/   

ಶ್ರೀ ಶೋಭನಭಟ್ಟರಿಂದ ಶ್ರೀ ಮಧ್ವಾಚಾರ್ಯರ ಭಾಷ್ಯದ ಶ್ರವಣ

ಯಸ್ತು ತಾರ್ಕಿಕಶಿಖಾಮಣಿಃ ಸುಧೀರ್ವರ್ತಮಾನಸಮಯಾನ್ ನಿರಾಕರೋತ್|

ವೇದಭಾರತಪುರಾಣನಿಷ್ಠಿತೋ ಭಾಷ್ಯಮೇತದಶೃಣೋತ್ ಸ ಮಧ್ವತಃ||18||

Yastu tArkikashiKhAmaNihi suDheervartamAsamayAn nirAkarOt|

VEdaBhAratapurANaniShThitO BhAShyamEtadashruNOt sa MaDhwataha||18||

यस्तु तार्किकशिखामणिः सुधीर्वर्तमानसमयान् निराकरॊत्।

वॆदभारतपुराणनिष्ठितॊ भाष्यमॆतदशृणॊत् स मध्वतः॥१८॥

SUMMARY: Pure hearted, renowned expert logician, exponent of Vedas and Puranas Sri Sbhanabhatta, who was condemning all schools of philosophy of that era, keenly lent his ears to the Brahmasutra Bhashya rendered by Sri Madhwaru.

Sri Shobhana Bhatta was finding fallacies in the then prevailing 21 schools of thought or philosophy. But, the satisfaction and happiness he experienced after hearing the Brahmasutra Bhashya from Sri Madhwaru was inexplicable.

Sri Satya Tirtharu was distinctly fortunate to have become the first writer of Brahmasutra Bhashya pronounced by Sri Madhwaru. Similarly, Sri Shobhana Bhatta was distinctly fortunate to have become the maiden audience of the Brahmasutra Bhashya delivered by Acharya Madhwaru.                                                                 

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

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

How to submit the Karmas to Sri Hari/ಕರ್ಮಗಳನ್ನು ಶ್ರೀಹರಿಗೆ ಸಮರ್ಪಿಸುವ ಬಗೆ

142.      ನದಿಯ ಜ ನದಿಗೆರೆವ ತೆರದಂ-

            ದದಲಿ ಭಗವದ್ದತ್ತ ಧರ್ಮಗ-

            ಳುದಧಿಶಯನನಿಗರ್ಪಿಸುತ ವ್ಯಾವರ್ತ ನೀನಾಗಿ|

            ವಿಧಿನಿಷೇಧಾದಿಗಳಿಗೊಳಗಾ-

            ಗದಲೆ ಮಾಡುತ ದರ್ವಿಯಂದದಿ

            ಪದುಮನಾಭನ ಸಕಲ ಕರ್ಮಗಳಲ್ಲಿ ನೆನೆವುತಿರು||36||

            Nadiya jala nadigereva teradan-

            Dadali Bhagavaddatta Dharmaga-

            LudaDhishayananigarpisuta vyAvarta neenAgi|

            ViDhiniShEDhAdigaLigoLagA- 

            Gadale mADuta darviyandadi

            PadumanABhana sakala karmagaLalli nenevutiru||36||

SUMMARY: Like pouring the river water back into the river, be unconcerned/non-aligned by submitting all the deeds that the Almighty, who is sleeping on the cosmic ocean of milk, gets done by you. Without getting influenced by various natural or accidental restrictions, like a food serving spoon, keep performing all the duties and tasks and keep remembering Sri Hari in everything.

While performing oblation in rivers, the water is taken in the palms and offered back into the river. Similarly, all actions, deeds should be conceived as being done at the behest of the Lord and submitted back to Him. When this sort of submission is done, it is equal to offering the traditional worship to the Lord.

Sri ChandOgyapaniShadBhAshya puts it as:

SidDhamEvAnnavastrAdyam ViShNOho swAtantryataha sadA|

SwArTham samarpayEdviShNau yaThA prANE surAha purA||Iti KarmAnupUrvyAm||

स्थिता सिद्धमॆवान्नवस्त्राद्यं विष्णॊः स्वातन्त्र्यतः सदा।

स्वार्थं समर्पयॆद्विष्णौ यथा प्राणॆ सुराः पुरा॥इति कर्मानुपूर्वात्॥

“ವಿಧಿನಿಷೇಧಾದಿಗಳಿಗೊಳಗಾಗದಲೆ…” (“ViDhiniShEDhAdigaLigoLagAgadale”)  means one should not perform oblation or rituals or spiritual acts for the sake of performing them but should do them with full devotion to Lord Vishnu and forbid the acts that are specifically prohibited.

The word “Darvi” (Darviyandadi) means a large spoon, which does not show any concern for the taste, hotness, softness or such other things about the food item being served through it. Similarly, one should not think of the pros or cons of what is being done, especially because everything is as per the will of the Lord, depending upon the deeds of the past lives. This is a state of mind attainable or desired to be attained, which is more clearly explained in EeshavAsyaBhAShya, Naradeeya:

‘Ajnasya karma lipyEta kruShNOpAstimakurvataha|

JnAninO(s)pi yatO hrAsa Aanandasya BhavEdDhruvam|

AtO(s)lEpE(s)pi lEpaha syAdataha kAryaiva sA sadA||’

’अज्ञस्य कर्म लिप्यॆत कृष्णॊपास्तिमकुर्वतः।

ज्ञानिनॊsपि यतॊ ह्रास आनन्दस्य भवॆद्ध्रुवम्।

अतॊsलॆपॆsपि लॆपःस्यादतः कार्यैव सा सदा॥’इति नारदीयॆ ईशावास्यभाष्य(२)॥

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Puri Jagannatha/ಪುರೀ ಜಗನ್ನಾಥ

ಜಗನ್ನಾಥೋ ವಿಜಯತೇ ಜಗತಾಮರ್ಚಿತಸ್ಸದಾ|

ಜ್ಞಾನಾಖ್ಯರಮ್ಯಪರಶೋಃ ಯಂ ದಾರು ಜಗುರಾಗಮಾಃ||2||

JagannAThO vijayatE jagatAmarchitassadA|

JnAnAKhyaramyaparashOho yam dAru jagurAgamAha||2||

जगन्नाथॊ विजयतॆ जगतामर्चितस्सदा।

ज्ञानाख्यरम्यपरशॊः यं दारु जगुरागमाः॥२॥

SUMMARY: Always, Lord Jagannatha, the supreme man, is super most and most glorious. Vedas hail Sri Jagannatha as a tree that holds the spectacular axe-like knowledge.

Sri Vadirajaru here states that Sri Jagannatha at Puri is always worshipped by the most righteous. He is like the handle to which the attractive handle of the axe-like knowledge of Vedas is stuck.

Sri Badari Kshetra is said to belong to Kruta Yuga, Rameshwara to Treta Yuga, Dwaraka to Dwapara Yuga while Puri Jagannatha belongs to Kali Yuga. Earlier, a mountain called Neelachala existed at the location where the present Puri is seen. On this mountain there was a statue of Sri Neela Madhava and this statue was being worshipped by deities. When the mountain disappeared as it went underground, the deities took away the statue of Neelamadhava to heavens. Therefore, Puri is also known as Neelachala even to this day. The blue disc (Neela Chakra) on the tower of Jagannatha temple is called as Neelachaitra and the area up to which this disc can be seen is said to be Jagannatha Kshetra. This holy place is also known as Purushottama Kshetra and Sree Kshetra. Since the place is shaped like a conch, it is also called as Shankha Kshetra. It is said that in this place, the Prasad, the balance of food offered to Lord as Naivedya or offering, is distributed among all people.

Legend: Once during Dwapara Yuga, the queens in harem of Lord Krishna appealed to Rohini to describe the childhood plays of Sri Krishna. Though Rohini refused to describe, she had to finally accede due to the insistence of the queens. However, Rohini did not want Subhadra to be present among the queens and therefore she asked Subhadra to stand outside the door and prevent anyone trying to enter the room in which Rohini and other queens were sitting. When Subhadra was donning the role of a door keeper, Sri Krishna and Balarama came there. Subhadra stopped both of them and prevented them from entering the room. The trio was standing outside the room, hearing the narrative of Rohini and enjoying every single moment. They were dumbfounded and appeared to have been frozen. At this juncture, Devarishi Sri Narada arrived there. Sri Narada was so much charmed by that scene of the trio standing there that he appealed to the tri to stay in the same posture and get worshipped by the people, eternally. Sri Krishna promised that the trio would appear in the same posture as wooden idols during Kali Yuga and accept the worship offered by the devotees.

In the ancient times, Indradyumana, the king of Malva, came to Neelachala to

offer worship Sri Neelamadhava there. But, the statue of Neelamadhava had been

taken away by the deities. The king was utterly disappointed. Meanwhile, a mystic

Voice was heard saying: “You will soon have the Darshan of Darubrahmarupa

Jagannatha, form of Sri Madhava.” The king waited there, along with his entire

band. One day, a huge log of wood came floating in the sea. The king immediately

thought of getting a statue of Sri Narayana created from that wooden log.

However, Vishwakarma, the celestial sculptor, came there in the guise of an elderly

carpenter and said that he would carve a statue of the Lord in a closed room on

the condition that none should enter the room till he completed the work.

Although several days passed by, the elderly carpenter did not open the door of

            the room into which he had gone. The queen insisted that the carpenter might have died of starvation and it was essential to open the door to see him, instantly. Accordingly, the people opened the door. The carpenter was not there inside the house but very beautiful and rare statues of Jagannatha, Balarama and Subhadra were here inside. The king was very unhappy about the disappearance of the carpenter. The king heard another invisible voice: “Do not be worried. Arrange for the consecration of our statues.” The king promptly arranged for the consecration of the three statues of Sri Jagannatha, Subhadra Devi and Balarama.

            Sri Vadirajaru has described the three statues in a very cryptic and short stanza.

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