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

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

CHAPTER 6 — PANCHAMAHAYAJNA SANDHI/ಪಂಚಮಹಾಯಜ್ಞ ಸಂಧಿ

ಪಂಚಾಗ್ನಿಗಳಲ್ಲಿ ಯಜ್ಞವಿಧಿ/Procedure for sacrifice with five types of fire

147.      ಜನನಿ ಪಿತ ಭೂ ವಾರಿದಾಂಬರ-

            ವೆನಿಪ ಪಂಚಾಗ್ನಿಯಲಿ ನಾರಾ-

            ಯಣನ ತ್ರಿಂಶತಿಮೂರ್ತಿಗಳ ವ್ಯಾಪಾರ ವ್ಯಾಪ್ತಿಗಳ|

            ನೆನೆದು ದಿವಸಗಳೆಂಬ ಸಮಿಧಿಗ-

            ಳನು ನಿರಂತರ ಹೋಮಿಸುತ ಪಾ-

            ವನಕೆ ಪಾವನನೆನಿಪ ಪರಮನ ಬೇಡು ಪರಮಸುಖ||1||

            Janani pita BhU vAridAMbara-

            Venipa panchAgniyali NArA-

            Yanana trimshatimUrthigaLa vyApAra vyAptigaLa|

            Nenedu divasagaLemba samiDhiga-

            Lanu nirantara hOmisuta pA-

            Vanake pAvananenipa paramana bEDu paramasuKha||1||

SUMMARY: Think of the thirty forms of Sri Narayana and their activities and scope in the five forms of Fire namely  Father (Man), Mother (Woman), Earth, Space and Sky; offer the days as firewood in that sacrifice and appeal to supreme Lord Sri Hari, who is the holiest, to provide you with bliss or the ultimate happiness and comfort.

It is believed that Sri Hari is present in five forms each in the five forms of fire in the Mother, Father, Earth, Space and Sky. In all, he is present in thirty forms in these five types of fire (Panchagni). The days we spend in our life are the firewood offered in Yajnas or sacrifices. Traditionally, papal sticks are offered as firewood.

This phenomenon has been elaborated in BrahadBhAShya:

DyuparjanyaDharApumstreesamsThitam pancharUpiNam|

NArAyaNam VAsudEvam taThA SankarShaNam praBhum|

Pradyumnam chAnirudDham cha kramAdDhyAmstu sarvadA|

PanchAgnivinnAma BhavEt sa yAti paramam padam|

NAsya samsargadOShO(s)pi kadAchana BhaviShyati it traividye|

ದ್ಯುಪರ್ಜನ್ಯಧರಾಪುಂಸ್ತ್ರೀಸಂಸ್ಥಿತಂ ಪಂಚರೂಪಿಣಮ್|

ನಾರಾಯಣಂ ವಾಸುದೇವಂ ತಥಾ ಸಂಕರ್ಷಣಂ ಪ್ರಭುಮ್|

ಪ್ರದ್ಯುಮ್ನಂ ಚಾನಿರುದ್ಧಂ ಚ ಕ್ರಮಾದ್ಧ್ಯಾಯಂಸ್ತು ಸರ್ವದಾ|

ಪಂಚಾಗ್ನಿವಿನ್ನಾಮ ಭವೇತ್ ಸ ಯಾತಿ ಪರಮಂ ಪದಮ್|

ನಾಸ್ಯ ಸಂಸರ್ಗೊದೋಷೋsಪಿ ಕದಾಚನ ಭವಿಷ್ಯತಿ ಇತಿ ತ್ರೈವಿದ್ಯೇ|

द्युपर्जन्यधरापुम्स्त्रीसंस्थितं पन्चरूपिणम्।

नारायणं वासुदॆवं तथा सन्कर्षणं प्रभुम्।

प्रद्युम्नं चानिरुद्धं च क्रमाद्ध्यायम्स्तु सर्वदा।

पन्चाग्निविन्नाम भवॆत् स याति परमं पदम्।  

नास्य संसर्गॊदॊषॊsपि कदाचन भविष्यति इति त्रैविद्यॆ।  

A significant message of this particular stanza is that adoption of this reasoning and thought in our daily life ensures salvation and people with such thoughts will not be affected by any transactions or interaction with bad people.

In general, Fire is believed to purify everything. But Sri Hari purifies the Fire. Sri Hari is “PavitrANAm pavitram yO MangaLAnAm cha MangaLam”.

Sri Hari is “Paramapavana” because he purifies the purest, cleanses the cleanest and therefore thinking that he is in everything and everywhere is the simplest, easiest and the best way of appeasing Sri Hari.

Treating the Fire in Sky as a holy sacrifice/ಗಗನಾಗ್ನಿಯಲ್ಲಿ ಯಜ್ಞಚಿಂತನೆ

148.      ಗಗನ ಪಾವಕ ಸಮಿಧಿ ರವಿ ರ-

            ಶ್ಮಿಗಳೆ ಧೂಮವು ಅರ್ಚಿಯೆನಿಪುದು

            ಹಗಲು ನಕ್ಷತ್ರಗಳು ಕಿಡಿಗಳು ಚಂದ್ರಮಾಂಗಾರ|

            ಮೃಗವರೋದರನೊಳಗೆ ಐರೂ-

            ಪಗಳ ಚಿಂತಿಸಿ ಭಕ್ತಿರಸ ಮಾ-

            ತುಗಳ ಮಂತ್ರವ ಮಾಡಿ ಹೋಮಿಸುವರು ವಿಪಶ್ಚಿತರು||2||

            Gagana pAvaka samiDhi ravi ra-

            shmigaLe DhUmavu archiyenipudu

            hagalu nakShatragaLu kiDigaLu chandramAngAra|

            MrugavarOdaranoLage airU-

            pagaLa chintisi Bhaktirasa mA-

            tugaLa mantrava mADi hOmisuvaru vipashchitaru||2||

SUMMARY: The Sky is Fire and the Sun is the Firewood; Sunrays are the smoke; day is the Puja or the worship; the stars are the sparks; moon is the burning charcoal; thinking of these five forms and treating the devotional utterances as hymns, the knowledgeable perform the Sacrifices.

“MrugavarOdara” refers to Moon, who appears to possess a deer in his belly. Mruga in Sanskrit and Kannada means deer.

This conception has been elaborately dealt with in ChandOgyOpaniShat and ChandOgyaBhAShya.        

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

AhObala kShEtra/ಅಹೋಬಲ ಕ್ಷೇತ್ರ - 2

ಯಃ ಸ್ತಂಭೇ ಪ್ರಕಟೀಬಭೂವ ಸ ಮಯಿ ಸ್ತಂಭಾಯಿತೇsಪಿ ಸ್ಫುಟೀ

ಭೂಯಾದ್ಯೋ ಭವನಾಶಿನೀತಟಗತಃ ಛಿಂದ್ಯಾತ್ಸಮೇsಮುಂ ಭವಮ್|

ಯೋsಪಾದ್ಬಾಲಕಮಪ್ಯಸೌ ನರಹರಿಃ ಮಾಂ ಬಾಲಿಶಂ ಪಾತು ಯೋ

ರಕ್ಷೋsಶಿಕ್ಷದಸೌ ಪ್ರಭುಃ ಖಲಕುಲಂ ಶಿಕ್ಷತ್ವರೂಕ್ಷಪ್ರಿಯಃ||5||

Yaha stamBhE prakATeebaBhUva sa mayi stamBhAyitE(s)pi sPhuTee

BhUyAdyO BhavanAshineetaTagataha ChindyAtsamE(s)mum Bhavam|

YO(s)pAdbAlakamapyasau Naraharihi mAm bAlisham pAtu yO

rakShO(s)shikShadasau prabhuhu Khalakulam shikShatwarUkShapriyaha||5||

यः स्तम्भॆ प्रकटीबभूव स मयि स्तम्भायितॆsपि स्फुटी

भूयाद्यॊ भवनाशिनीतटगतः छिन्द्यात्समॆsमुं भवम्।

यॊsपाद्बालकमप्यसौ नरहरिः मां बालिशं पातु यॊ

रक्षॊsशक्षदसौ प्रभुः खलकुलं शिक्षत्वरूक्षप्रियः॥५॥

            SUMMARY: May that Lord who appeared from out of a pillar in the house of Hiranyakashipu appear in physical form in front of me, who is reminiscent of a pillar. May Lord Narasihma, who is on the banks of Bhavanashini River, which means the destroyer of worldly bondage (family bondage), destroy the worldly bondage from me! May that Lord Narasihma, who protects infant Prahlada, protect me from my childish attitude! May Lord Narasihma, who killed demon Hiranyakashipu, being the beloved of compassionate devotees, kill the clusters of wicked people!

In this stanza, Sri Vadirajaru is appealing to Lord Narasihma to appear in front of him like he did owing to the prayers offered by a child called Prahlada. Sri Vadirajaru considers the self as a pillar that has no sense, not sensitive and is non-living. If Lord Narasihma can come out of a non-living pillar, it should not be difficult for the Lord to appear in front of a living devotee, says Sri Vadirajaru. Prahlada was a little child when Lord Narasihma appeared from the pillar. Sri Vadirajaru say is also like a child because, perhaps, he has no knowledge that can make him eligible to see the Lord. Demon Hiranyakashipu and his fellow demons are perhaps within and outside the human beings. Sri Vadirajaru appeals to Sri Narasihma to destroy those demons within the heart and minds of people and outside.

ವಿರುದ್ಧಧರ್ಮಧರ್ಮಿತ್ವಂ ಸರ್ವಾಂತರ್ಯಾಮಿತಾಂ ತಥಾ|          

ನರಸಿಂಹೋsದ್ಭುತಸ್ತಂಭಸಂಭೂತಃ ಸ್ಪಷ್ಟಯತ್ಯಯಮ್||6||

VirudDhaDharmaDharmitwam sarvAntaryAmitAm taThA|

NarasihmO(s)dBhutastamBhasamBhUtaha spaShTayatyayam||6||

विरुद्धधर्मधर्मैत्वं सर्वान्तर्यामितां तथा।

नरसिह्मॊsद्भुतस्तंभसंभूतः स्पष्टयत्ययम्॥६॥

            SUMMARY: Having come out mysteriously and wonderfully out of a pillar, this Lord Narasihma is home for contradictory and absurd ways of manifestation; by being there in all objects, he is making it clear that he is monitor of everything; exhibiting the expansion and contraction qualities, he is making it clear that he is the origin of all attributes; he is justifying his name Narasihma by wearing a lion’s face and a human body.

            Appearance of Lord Narasihma from out of a pillar bears testimony to what Prahlada always told his father that Lord Vishnu is omnipresent. One should have the faith and devotion to see him everywhere. By wearing the combo forms of half lion and half human, Lord Narasihma showed it to the humanity that he is Universal. With the twin forms of lion and man, the Lord has shown to the world that there is duality in everything. Man is distinct from animal and God is distinct from all other beings. No being can submerge or dissolve into the Lord or can become God by any means.

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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”)          

Coronation of Srirama/ಶ್ರೀರಾಮದೇವರ ಪಟ್ಟಾಭಿಷೇಕ

ಸಮಸ್ತೈಃ ಸಾಮ್ರಾಜ್ಯೇ ಅಭಿಷಿಕ್ತಶ್ಚ — “ವಸಿಷ್ಠಾದಿಭಿಃ ಸರ್ವೈಃ ಸಾಮ್ರಾಜ್ಯೇ ಅಭಿಷಿಕ್ತಃ|”

Samastaihi sAmrAjyE aBhiShiktashcha — “VasiShThAdhiBhihi sarvaihi sAmrAjyE aBhiShiktaha”

सीतां समस्तैः साम्राज्यॆ अभिषिक्तश्च — “वसिष्ठादिभिः सर्वैः साम्राज्यॆ अभिषिक्तः?।“

The coronation of Srirama on the throne of Ayodhya kingdom was performed by Sage Vasishtha and others.

After seeing Srirama and exchanging pleasantries, Bharata decided to organize a festive procession of Srirama from the garden in which he was living till then to symbolically mark the entry of Srirama into Ayodhya. On that occasion, Srirama thought of restoring perfect organs and physical shape to all female demons, male demons and the monkeys. He did not want the demons monkeys to enter the city of Ayodhya with any sort of deformity in front of the citizens of Ayodhya. Srirama did not want the demons and monkeys to be laughed at or jeered by the citizens of Ayodhya. As discerned by him, all the monkeys and demons were transformed into celestial beings. Shatrughna and Bharata got involved in dressing up Srirama while the wives of Dasharatha readied Seetha Devi. Kausalya Devi made the female demons and female monkeys take bath with perfumed waters. New saris were given to all of them, besides providing them with jewels and ornaments. All of them were looking like deities.

All the women in Ayodhya wore new dresses and jewels and brought auspicious items like turmeric powder, vermilion, flowers, cosmetic items, bangles and gifts. Seetha Devi and the wives of Sugreeva were specially honored and worshipped. Chief Minister named “Sumantra” and Assistant Ministers called Ashoka, Vijaya and others discussed about the next course of action.

Srirama and Seetha Devi got into a bedecked chariot. Women showered flowers and flower petals on the chariot and Srirama and Seetha Devi. The thoroughfare was sprinkled with water and decorated with Rangoli. Priests were chanting hymns. Some women were singing songs on praise of the dynasty of Srirama and Seetha Devi. Srirama finally entered an arch that had been created splendidly to symbolically mark the entrance for Ayodhya. People were watching the whole procession from the terrace of their houses.

As all the arrangements had been made for the coronation of Srirama, sage Vasishtha, Vamadeva and a band of expert priests performed the related rituals and Srirama occupied the throne of Ayodhya, flanked by Seetha Devi. This scene has been described by several poets vividly and artists have created pictures out of their own imagination. It was confusing whether Srirama was looking brighter due to the jewels he was wearing or whether the jewels were brighter since they were on the body of Srirama.

ಅಖಿಲಂ ನಿಜಜನಂ ಮಾನಯನ್ — “ಸರ್ವಜನಾನ್ ಮಾನಯನ್”/

AKhilam nijajanam mAnayan — “SarvajanAn mAnayan” /

अखिलं निजजनं मानयन् — “सर्वजनान् मानयन्”।

All the people were presented with appropriate gifts and compensation.

Sugreeva and Vibheeshana submitted gifts to the best of their capacity. Lord Vayu presented Srirama with a garland made with one hundred lotus flowers. Srirama presented lakhs of cows, along with gold coins, to Brahmins.

Srirama too honored Sugreeva and Vibheeshana with deserving gifts. However, he wanted to do special honor to Sri Hanumantha. He took out one of the necklaces of gems from his neck and gave it to Seetha Devi and told her:

“Dear Seetha, please wear this special necklace on someone, who is most knowledgeable, chaste, most virtuous, spiritually enlightened, most courageous, strong, magnanimous, adventurous and most revered. None should be able to match the actions that the person you are going to honor has displayed so far or will be displaying in the future. He should not be interested in anything else except me. He is very close to my heart and he is most obedient. He should not think of anyone except me.”

Although Seetha Devi pretended to be considering several options to honor with that special necklace, she could immediately guess that Srirama had showered all those attribute and praise on Sri Hanumantha. She happily honored Sri Hanumantha with that special gift of Rama.

All those present in that distinct assembly hailed Sri Hanumantha in acknowledgement of the choice that Srirama and Seetha Devi had made for a special gift. The services rendered heartily by Sri Hanumantha could not be and will not be matched by anyone in any of the three worlds.

END OF YUDDHA KANDA IN SRIRAMA CHARITRYA   

  

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 22 TO 24 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 22, 23 ಮತ್ತು 24ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 22 TO 24 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 22, 23 ಮತ್ತು 24ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Disdainful state of one who discards Madhwa philosophy/ಮಧ್ವಶಾಸ್ತ್ರವನ್ನು ತೊರೆಯುಯುವರ ದುಸ್ಥಿತಿ

ಅಪ್ರೇಯಮತಿಶಾಸ್ತ್ರಮೀದೃಶಂ ಯಸ್ತ್ಯಜತ್ಯುಪನತಂ ಸುದುರ್ಲಭಮ್|

ತಸ್ಯ ತುಲ್ಯಮತಿರೇಷ ದುರ್ಜನೋ ನಾಥ ಸದೃಶೋsಸ್ತಿ ನೀಚಧೀಃ||22||

ApramEyamatishAstrameedrusham yastyajatyupanatam sudurlaBham|

Tasya tulyamatirESha durjanO nATha sadrushO(s)sti neechaDheehi||22||

अप्र्मॆयमतिशास्त्रमीदृशं यस्त्यजत्युपनतं सुदुर्लभं।

तस्य तुल्यमतिरॆष दुर्जनॊ नाथ सदृशॊsअस्ति नीजधीः॥२२॥

SUMMARY: Whoever discards or relinquishes the Madhwa philosophy, which does not come on its own and never comes to most unfortunate people, is surely a desperado or a rank idiot who throws away a right-curved conch due to lack of knowledge about its value.

Any person aware of the real value of the right-curved conch (Balamuri) never thinks of throwing it away or discarding it. Similarly, any person born in Madhwa clan never dares to discard.

Balamuri conch is considered most auspicious and sacred. Balamuri Shankha means right shell or right conch that has the curve pointing towards the night.

Right Conch offers all wealth/ಬಲಮುರಿ ಶಂಖದಿಂದ ಸರ್ವಸಂಪತ್ತು

ಕೋsಪಿ ತಂ ಗುಣವಿಶೇಷವಿಚ್ಚ ವಿಕ್ರೀಯ ಭೂರಿಧನಮಾಪ ಪೂರುಷಃ|

ನ ಹ್ಯನರ್ಘಗುಣಮೂಲ್ಯಮಾಪ್ಯತೇ ಭಾಗ್ಯದೈವಮಿಹ ಯೋಗ್ಯತಾನುಗಮ್||23||

KO(s)pi tam guNavishEShavichcha vikreeya BhUriDhanamApapUruShaha|

Na hyanarGhaguNamUlyamApyatE BhAgyadaivamiha yOgyatAnugam||23||

कॊsपि तं गुणविशॆषविच्च विक्रीय भूरिधनमाप पूरुषः।

न ह्यनर्घगुणमूल्यमाप्यतॆ भाग्यदैवमिह यॊग्यतानुगं॥२३॥

SUMMARY: A person fully aware of the distinct qualities of the right conch/shell sells it to a person, who, in turn, sells it to another person for a huge sum. Is it possible to fix price to a priceless object? Is it not right that the Goddess of Luck smiles on any person depending upon his eligibility criteria?

Madhwa philosophy or faith is priceless and therefore one should consider himself or herself the luckiest to have been born in Madhwa community. A person engaged in producing limestone from shells may not be aware of the value of Balamuri Conch and may crush such a sacred object or throw it away due to utter ignorance. Similarly, any person might discard Madhwa faith without knowing the eternal value of traditions and customs.

Sri Chalari Acharya explains:

AdruShTaprErakaha NArAyaNaha puruShayOgyatAnusArANaiva Phalam dadAti|Ataha dakShiNAvartashanKhavikrEtA swayOgyam bahvEva DhanamApa, kintu nAparimitamiti BhAvaha|

अदृष्टप्रॆरकः नारायणः पुरुषयॊग्यतानुसारॆणैव फलं ददाति।अतः दक्षिणावर्तशन्खविक्रॆता स्वयॊग्यं बह्वॆव धनमाप किन्तु नापरिमितमिति भावः।

Madhwa faith bestows affluence/ಮಧ್ವಶಾಸ್ತ್ರದಿಂದ ಸಿರಿತನ

ವ್ಯಕ್ತಮುನ್ನತಿಮಿತೋsಪ್ಯಯಂ ಜನಸ್ತಸ್ಯ ಯನ್ನ ಲಭತೇsಖಿಲಂ ಫಲಮ್|

ಸ್ತೋಕಮಾನಸತಯಾ ತತೋ ವ್ರಜೇತ್ ತಸ್ಯ ಹಂತ ಪುರುಷಸ್ಯ ತುಲ್ಯತಾಮ್||24||

VyaktamunnatimitO(s)pyayam janastastya yanna laBhatE(s)Khilam Phalam|

StOkamAnasatayA tatO vrajEt tasya hanta puruShasya tulyatAm||24||

व्यक्तमुन्नतिमितॊsप्ययं जनस्तस्य यन्न लभतॆsखिलं फलं।

स्तॊकमानसतया ततॊ व्रजॆत् तस्य हन्त पुरुषस्य तुल्यतां॥२४॥

SUMMARY: Perchance a person studying the Madhwa philosophy attains prosperity but owing to loss of wisdom fails to earn its most important benefit of comprehensive knowledge, he becomes equal to the limestone-seller, who sells away the Balamuri Conch.

The inner view is that acquisition of worldly pleasures; wealth and happiness are not to be pursued by following Madhwa philosophy. The ultimate goal of Madhwa Philosophy is realisation of the ultimate truth.

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

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

Sri Hari manifests in all the directions/ಪೂರ್ವಾದಿ ಸಕಲ ದಿಕ್ಕುಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ವ್ಯಾಪ್ತಿ

145.      ಪೂರ್ವ ದಕ್ಷಿಣ ಪಶ್ಚಿಮೋತ್ತರ

            ಪಾರ್ವತೀಪತಿ ಅಗ್ನಿ ವಾಯು ಸು-

            ಶಾರ್ವರೀಚರ ದಿಗ್ವಲಯದೊಳು ಹಂಸ ನಾಮಕನು|

            ಸರ್ವಕಾಲದಿ ಸರ್ವರೊಳು ಸುರ-

            ಸಾರ್ವಭೌಮನು ಸ್ವೇಚ್ಛೆಯಲಿ ಮ-

            ತ್ತೋರ್ವರಿಗೆ ಗೋಚರಿಸದವ್ಯಕ್ತಾತ್ಮನೆಂದೆನಿಪ||39||

            PUrva dakShiNa pashchimOttara

            PArvateepati agni vAyu su-

            shArvareechara digvalayagaLu hamsa nAmakanu|

            SarvakAladi sarvaroLu sura-

            sArvaBhaumanu swEchCheyali ma-

            ttOrvarige gOcharisadavyaktAtmanendenipa||39||

SUMMARY: Sri Hari, who is known as the Swan, exists in east, south, west, north, north-east, south-east, and north-west and south-west directions eternally and within everyone. However, at his own free will, he remains invisible for anyone.  

Indra, Yama, VaruNa and Moon for the directions of east, west, south and north and Shiva, Agni, Vayu and Nirruti for the sub-directions of north-east, north-west, south-east and south-west are the in-charge deities. Sri Hari exists in all these deities and directs and monitors their actions and that is why he is the Supreme Power. He is the emperor of all deities.

Sharvari means night and “Sharvareechara” means Nirruti, a demon king. Nirruti incarnated as demon Ghatotkacha, son of Bheema from Hidimbe. He is in charge of the north-west. He protects and guards this direction in his original form of a demon.

There are two classes of demons. One of them is a virtuous community in which names of Prahlada and Ghatotkacha are significant characters. The other class is that of the evil, barbarous, cruel variety. Demons in this class are always the foes of the virtuous. These are overambitious and they try to trouble the deities as well as the righteous.

Sri Hari in the days/ವತ್ಸರಾದಿಗಳಲ್ಲಿ ಶ್ರೀಹರಿಯ ವಿಭೂತಿ

146.      ಪರಿ ಇಡಾವತ್ಸರನುಸಂವ-

            ತ್ಸರದೊಳನಿರುದ್ಧಾದಿರೂಪವ

            ಧರಿಸಿ ಬಾರ್ಹಸ್ಪತ್ಯ ಸೌರಭ ಚಾಂದ್ರಮನು ಎನಿಸಿ|

            ಇರುತಿಹ ಜಗನ್ನಾಥವಿಟ್ಠಲ

            ಸ್ಮರಿಸುವವರನ ಸಂತಯಿಪನೆಂ-

            ದುರುಪರಾಕ್ರಮ ಉಚಿತ ಸಾಧನ ಯೋಗ್ಯತೆಯನರಿತು||40||

            Pari iDAvatsaranusamva-

            tsaradoLanirudDhAdirUpava

            Dharisi bArhaspatya sauraBha chAndramanu yenisi|

            Irutiha JagannAThavitThala

            Smarisuvavarana sanayipane-

            nduruparAkrama uchitasADhana yOgyateyanaritu||40||

SUMMARY: Wearing the forms of Aniruddha and others, Sri Hari manifests in Parivatsara, IDAvatsara, Anuvatsara and Vatsara as BArhaspatya, Saura (Sun), Star and Chandra (Moon). Nonchalant Jagannatha Vitthala consoles those remembering him by providing them with suitable facilities and eligibility, depending on their respective Karma or deeds.

As per this regulation, Barhaspatyamana, the Chandramana under IDA nakShatramAna and Vatsara relate to day-to-day calculation for a year that comprise of 360 days; the fourth classification namely Anuvatsara specifies 30 days denominated as Tithi; the revolutions of this cycle of 30 days for 12 times is called a year. Sun travels in twelve Sankramanas or union of stars and a year is known as Samvatsara.

The division of days, hours, minutes, month, year etc., their description and relevance have been explained in Bhagavata.

The Barhaspatyavarsha is known as Parivatsara. This signifies the period that the Sun moves from one Rashi to another. If the movement of Stars is calculated as one star per day, the month contains 27 days. This is known as IDavatsara; Anuvatsara is known as Sauramana Vatsara comprising 365 days. Samvatsara means Chandramana under which each month consists of two pakshas or two periods of fifteen each signifying increasing and contracting periods of the Moon.     

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

AhObala kShEtra/ ಚಂದ್ರಮಾಃ  ಅಹೋಬಲ ಕ್ಷೇತ್ರ

ಅಹೋಬಲನೃಸಿಂಹಸ್ಯ ಮಹೋಬಲಮುಪಾಶ್ರಿತಾಃ|

ಅಸತ್ತಮಿಸ್ರಸಂಮಿಶ್ರಾಂ ಗಣಯಾಮೋ ನ ಸಂಸೃತಿಮ್||4||

AhObalanrusihmasya mahObalamupAshritAha|

AsattamisrasammishrAm gaNayAmO na samsrutim||4||

अहॊबलनृसिह्मस्य महॊबलमुपाश्रिताः

असत्तमिस्रसंमिश्रां गणयामॊ न संसृतिम्॥४॥

SUMMARY:  Having taken shelter under the vibrant power of radiation of Sri Nrusihma in Ahobala, we do not care for this family life, which is completely covered with the inauspicious darkness of bad people.

It is said that Ahobila was the capital of the kingdom of Hiranyakashipu. There is a temple dedicated to Lord Narasihma at the foothill, three temples each in the middle and atop the hill. All the temples are very ancient. Bhavanashinee and other rivers and rivulets flow here. The holy place is a part of the Eastern Ghat section, which contains several mountain hills and gorges. There are temples in Lower Ahobilam, Upper Ahobilam, which is about 8 km to the east and there are quite a few temples in the deep ravines.

This holy place is known for Nava Narasihmas. It is in Kurnool district in Andhra Pradesh and Ahobila has highly reliable surface transport connection.

There is a rock on which Prahlada, son of demon king Hiranyakashipu, Monuments of the palace of Hiranyakashipu and other objects bearing testimony to the killing of Hiranyakashipu by Lord Narasihma are found at Ahobila. One of the most powerful Narasihmas of the Nava Narasihma is Ugra Narasihma, the fiercest posture of Lord Narasihma.  The names of Nava Narasihma are: (1) JwAlA Narasihma (2) AhObila Narasihma (3) MAlOla Nrusihma (4) KrODAkAranrusihma (5) KAranja Nrusihma (6) BhArgava Narasihma (7) YOgAnanda Narasihma (8) Chatra Narasihma and (9)PAvana Nrusihma. Apart from the Nava Narasihma temples, there are temples dedicated to Pralhada. Historically, the Narasihma temples were set by Vijayanagara kings in 15^th and 16^th centuries. Later, the temples were ransacked by Mughal invaders in 1578.

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