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”)          

RAMARAJYA/ರಾಮರಾಜ್ಯ - III

 Address of Royal Assembly by Srirama continued…

“Immediately after birth, Hanumantha flew into the sky because of hunger. He saw Rahu trying to swallow Sun and Hanumantha went after Rahu to eat him. Rahu surrendered to Devendra, who shot his Vajrayudha on Hanumantha. The Vajrayudha hit Hanumantha on the cheeks and pretending to have lost the consciousness, Hanumantha started falling back to the ground. Enraged by this act of Devendra, Lord Vayu, father of Hanumantha, stopped blowing. As a result, everyone, including Lord Rudra, dried up like logs of wood. Due to the kindness of Lord Vayu, they got back their breath. Lord Vayu could thus subjugate Rudra and other deities on his own inherent strength and power. Hanumantha is his incarnation and therefore he is naturally powerful.”

“You are seeing only one form of Hanumantha and wondering at the great power of this single form. But, he has three crore forms and he punched Ravana with one of the forms. With that single punch alone, Ravana almost lost his life. He could not bear the pain. It is impossible to imagine what would have happened to Ravana if Hanumantha had hit him with all the three crore forms. There is none else except me and Hanumantha to vanquish Ravana. Hanumantha defeated and killed many demons with his inherent strength.

It cannot be said that Hanumantha could defeat Ravana because he was wearing the form of a monkey, like that of Vali. Vali was an incarnation of Devendra, who can never overrule Brahma. Hanumantha is an incarnation of Lord Vayu and equal to Brahma in rank and file. Apart from me, only Hanumantha can nullify the boons of Brahma. Hanumantha will become Brahma after the present Brahma relinquishes his throne in the next Kalpa. Everyone should act in accordance with their inherent power, capacity and strength. So long as one follows the righteous path, surrenders to me and does not deviate from the path of truth and tradition, the journey would be peaceful and would lead to salvation. Otherwise, there is no escape from the cycle of birth and death. I wish all of you good luck,” Srirama concluded.

VAyusUnum mAnayan “HanUmatE swakanThasThamAlAm datvA tamAlingya”

वायुसूनुं मानयन् “हनूमतॆ स्वकन्ठमालां दत्वा तमालिन्ग्य”

Srirama honored Hanumantha by presenting a necklace he was wearing and by embracing him passionately.

Srirama tells Hanumantha: “Dear Hanumantha, the Sun is sparkling in the sky and his reflection can be seen in the pond here. The reflection is very much similar to the Sun but it is not equal to the Sun because the reflection cannot act independently. However, in ordinary parlor, it is often said that the Sun seen in water is the same as the Sun in the sky, though the two cannot be considered equal in any respect. Similarly, Brahma is my reflection. He is almost the same as I am. But, he acts due to my wish and directive. Because he is very close to me, he has the maximum knowledge about me and enjoys my closest company. Often he is ‘treated’ as being equal to me. In reality, he is my reflection and you will be succeeding him in the next Kalpa. Therefore, I treat you on a par with Brahma and that is why I have presented my necklace to you and embraced you.”

Hanumantha prostrated before Srirama. Tears of joy filled his eyes. Hanumantha told Srirama “Oh Lord! Anyone serving you with pure devotion will certainly access Dharma, Artha, Kama and Moksha. There can be least doubt about this. However, I do not want Dharma, Artha, kAma or mOksha. My only desire is to be at your feet always and serving you incessantly. Oh Lord, you are the Omnipotent. You are absolutely independent and you can accomplish any task with a wink of your eyes. Therefore, everyone get the access to Dharma, Artha, kAma and mOksha with your grace alone. This can happen with pure devotion. Devotion is born when a person understands your greatness. But, it is not possible for Ramadevi too to completely comprehend your greatness. You have no shape or form. You are infinite and beyond description. When Ramadevi cannot comprehend you, it is common sense that none else can do so.”

One should keep on narrating your stories. Should have unabated, unsuspicious, unending devotion for you. Irrespective of what shape or form a person is born, the devotion should be continued as ever. Oh Lord, I wish the devotion towards you in my heart should never dissipate, decline or disappear. It should go on increasing by every moment. These are the only two boons I am seeking with you. Please these boons upon me. My devotion to you should be unconditional. I should not, even in a corner of my mind, think that will yield me something else because there is nothing I long for beyond you. The way you blessed poor Vidura and penniless Sanaka and other sages is a pointer in this regard. Boons bestowed against some offering are insane and corrupt. Therefore, please bestow the boons upon me.”

Srirama granted the boons with a smile.                     

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SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 31 TO 33 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 31, 32 ಮತ್ತು 33ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 31 TO 33 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 31, 32 ಮತ್ತು 33ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Elderly sage is overjoyed/ಜ್ಯೇಷ್ಠ ಯತಿಗಳಿಗಾದ ಸಂತೃಪ್ತಿ

ಪ್ರೀತಿಮಾರ್ಯಯತಿರುತ್ತಮಾಂ ಪುರಾ ಪ್ರೇಷಿತಾಪ್ರತಿಮಭಾಷ್ಯದೃಗ್ಯಯೌ|

ಅಪ್ಯತೋsತಿಶಯಿನೀಂ ಶುಚಿಸ್ಥಿತಂ ತಂ ವಿಲೋಕ್ಯ ಸುಚಿರಾದ್ದಿದೃಕ್ಷಿತಮ್||31||

PreetimAryayatiruttamAm purA prEShitApratimaBhyAShyadrugyayau|

ApyatO(s)tishayineem shuchisThitam tam vilOkya suchirAddidrukShitam||31||

प्रीतिमार्ययतिरुत्तमां पुरा प्रॆषिताप्रतिमभाष्यदृग्ययौ।

अप्यतॊsतिशयिनीं शुचिस्थितं तं विलॊक्य सुचिराद्दिदृक्षितं॥३१॥

SUMMARY: The elderly sage (Sri Achyutapreksharu) was very happy after going through the Brahmasutra Bhashya that Sri Madhwacharyaru had sent earlier. But, after seeing Sri Madhwacharyaru back in Udupi, which the master was longing to for a long time, the elderly sage was more satisfied and delighted.

The Darshan of Sri Madhwacharya was more satisfying to the master than going through the Brahmasutra Bhashya.

Jyeshtha Yati delivers a discourse on Madhwa Bhashya/

ಜ್ಯೇಷ್ಠಯತಿಗಳಿಂದ ಮಧ್ವಭಾಷ್ಯದ ಪ್ರವಚನ

ಪೂರ್ಣದೃಷ್ಟಿಜಲಧೇರ್ಗೃಹೀತವಾನ್ ಭಾಷ್ಯಸಂಜ್ಞಮಮೃತಂ ಸುಖಾವಹಮ್|

ಚಿತ್ರಮೇಷ ಯತಿರಾಡ್ಘನಾಘನೋ ಗ್ರಾಹಯಂಶ್ಚ ಮನುಜಾನ್ ಮುಮೋಚ ನೋ||32||

PUrNadruShTijalaDhErgruheetavAn BhAShyasanjnamamrutam suKhAvaham|

ChitramESha yatirADGhanAGhanO grAhayamshcha manujAn mumOcha nO||32||

पूर्णदृष्टिजलधॆर्ग्रुहीतवान् भाष्यसन्झ्ञममृतं सुखावहं।

चित्रमॆष यतिराड्घनाघनॊ ग्राहयम्श्च मनुजान् मुमोच नॊ।३२॥

SUMMARY: Although the monsoon clouds called Jyeshtha Yati produced incessant rain among the people with the elixir-like water called Brahmasutra Bhashya that had been drawn from the depth of sea called Sri Purnaprajnaru, it never got emptied.

It is a common phenomenon that the clouds get emptied after rains, though the duration may vary according to the duration of rain. However, the sea of knowledge drawn from Sri Brahmasutra Bhashya of Sri Madhwaru by Sri Achyutapreksharu by way of discourses never got emptied.

Master becomes popular due to the fame of disciple/

ಶಿಷ್ಯನಿಂದ ಗುರುಗಳ ಉದ್ಧಾರ

ಸಾನುನೀತಿರಥ ನೀತಿಮಾನಯಂ ಭಾಷ್ಯಸದ್ಗುಣಗಣಾನವರ್ಣಯತ್|

ಶೋಭನಾಯ ಗುರವೇ ಸ್ವಭಾವತಃ ಕಾಲತಃ ಕುಮತಲೀನಬುದ್ಧಯೇ||33||

SAnuneetiraTha neetimAnayam BhAShyasadguNagaNAnavarNayat|

ShOBhanAya guravE swaBhAvataha kAlataha kumataleenabudDhayE||33||

सानुनीतिरथ नीतिमानयं भाष्यसद्गुणानवर्णयत्।

शॊभनाय गुरवॆ स्वभावतः कालतः कुमतलीनबुद्धयॆ॥३३॥

SUMMARY:  Sri Madhwacharyaru, an epitome of kindness, embodiment of ethical and philosophical values, described in the detail the salient features of his Brahmasutra Bhashya to his Guru Sri Achyutaprekshacharyaru, who had become lured by the tenets of mysticism due to the harsh influence of Kali Yuga.

Sri Madhwacharyaru gave a point-by-point explanation of how his Brahmasutra Bhashya was right in every respect, compared to all other philosophies that had been professed and promoted till then.

Sri Madhwaru drew from all Puranas, interpreted and substantiated each and every aspect that proved the supremacy of Lord Vishnu and the supreme knowledge of Lord Vayu (Hati Sarvottamatwa and Vayu Jeevottamatwa).        

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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 Sri Hari manifests in Five Fires/ಪಂಚಾಗ್ನಿಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯು ಇರುವ ಪರಿ

154.      ಪಂಚನಾರೀತುರಗದಂದದಿ

            ಪಂಚರೂಪಾತ್ಮಕನು ತಾ ಷ-

            ಟ್ಪಂಚರೂಪವ ಧರಿಸಿ ತತ್ತನ್ನಾಮದಲಿ ಕರೆಸಿ|

            ಪಂಚಪಾವಕಮುಖದಿ ಗುಣಮಯ

            ಪಂಚಭೂತಾತ್ಮಕ ಶರೀರವ

            ಪಂಚವಿಧಜೀವರಿಗೆ ಕೊಟ್ಟಲ್ಲಲ್ಲೆ ರಮಿಸುವನು||8||

            PanchanAreeturagadandadi

            pancharUpAtmakanu tA Sha-

            TpancharUpava Dharisi tattannAmadali karesi|

            panchapAvakamuKhadi guNamaya

            panchaBhUtAtmaka shareerava

            panchaviDhajeevarige koTTallalle ramisuvanu||8||

SUMMARY: Like Five female horses (PanchanAreeturaga), the five-form Sri Hari wears thirty forms, gets called by the respective names and the most virtuous Lord gives five physical forms made of five elements through five forms of fire and roams about in those places.

Panchanareeturaga: Pancha means five; Naree means women and Turaga means horses. The compound word Panchanareeturaga means depiction of five female statues on a horse and when they are seen separately, each appears like a separate female. When they are seen as a whole, they appear like a horse.

Sri Kamalapati Dasa explains this eulogy as “the way in which Lord Hari rode on a horse during his Krishna Avatara by arranging the hands, legs and other organs of five women in the shape of a woman.”

The “Panchavidhajeevaru” refers to God, Rishi, Pitru (father), emperor and virtuous people. This is significant because these five people are “eligible to attain salvation”.

TattwasanKhyAna explains: “DEvarShi pitrupanarA iti muktAstu panchaDhA” {दॆवर्षि पितृपनरा इति मुक्तास्तु पन्चधा}. In addition, demons, Asuras, Vampires and lowly humans are the four forms that exist under tamoguna category or a category of people with the qualities of Tamas. Similarly, there is another category of people with Rajasa qualities.

An important deduction that can be arrived at from “Panchanareeturaga” expression is that even though five female forms are together seen as a horse, Sri Hari manifests in all those forms without changing his own form.

Mono-soul and other forms of Sri Hari/ಶರೀರವ ಶ್ರೀಹರಿಯ ಏಕಾತ್ಮಾದಿರೂಪಗಳು

155.      ವಿಧಿ ಭವಾದಿ ಸಮಸ್ತ ಜೀವರ

            ಹೃದಯದೊಳಗೇಕಾತ್ಮನೆನಿಸುವ

            ಪದುಮನಾಭನು ಅಚ್ಯುತಾನಂತಾದಿ ರೂಪದಲಿ|

            ಅಧಿಸುಭೂತಾಧ್ಯಾತ್ಮ ಅಧಿದೈ-

            ವದೊಳು ಕರೆಸುವ ಪ್ರಾಣನಾಗಾ-

            ಭಿಧನು ದಶ ರೂಪದಲಿ ದಶವಿಧ ಪ್ರಾಣರೊಳಗಿರ್ದು||9||

            ViDhi BhavAdi samasta jeevara

            hrudayadoLagEkAtmanenisuva

            PadumanABhanu AchyutAnantAdi rUpadali|

            ADhisuBhUtADhyAtma aDhidai-

            vadoLu karesuva prANanAgA-

            BhiDhanu dasha rUpadali dashaviDha prANaroLagirdu||9||

SUMMARY: Padmanabha Lord Sri Hari is in the hearts of Brahma, Rudra and all other beings in the form known as YEkAtma (Mono-soul). He is in ten different forms in the life of beings known as ADhiBhUta, ADhyAtma, life, Cobra and others.

The Mono-soul or Yekatma means there is no change in the form of Sri Hari. He is the same, although he exists in all beings.

Achyutadi forms means three forms namely Achyuta, Ananta and Govinda.

The five forms such as Prana and others means PrANa, ApAna, VyAna, UdAna and SamAna. Five forms of Naga and others means Naga, Krukala, Kurma, DEvadatta and Dhananjaya. In all, these are ten forms of life.    

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

THUNGABHADRA RIVER/ತುಂಗಭದ್ರಾ ನದಿ

ನತೋsಸ್ಮಿ  ತುಂಗಾಂ ವಿಲಸತ್ತರಂಗಾಂ ಅಘೌಘಭಂಗಾಂ ಹರಿಪಾದಸಂಗಾಮ್|

ಶ್ರಿತೋsಸ್ಮಿ ಭದ್ರಾಂ ಹೃತಪಾಪನಿದ್ರಾಂ ವಿಮುಕ್ತಿಪದ್ಯಾಂ ವಿಮಲೈಕಸಾಧ್ಯಾಮ್||11||

NatO(s)smi ThungAm vilasattarangAm aGhauGhaBhangAm haripAdasangAm|

ShritO(s)smi bhadrAm hRutapApanidrAm vikuktipadyAm vimalaikasABhyAm||11||

नतॊsस्मि तुन्गां विलसत्तरन्गां अघौघभन्गां हरिपादसन्गां।

श्रितॊsस्मिभद्रां हृतपापनिद्रां विमुक्तिपद्यां विमलैकसाध्यां।११॥

SUMMARY: I salute Thunga River, who has bright waves, who destroys sins and is

         under the protection Lord Sri Hari. I have taken shelter under Thunga River, who

         removes the darkness of lack of knowledge with the power of knowledge. She

          paves the way for salvation and she can be easily impressed by human beings with

            pure heart and mind.

           There is a mountain called Varaha near Shringeri in Chikkamagaluru in Karnataka. Lord Varaha, who lives on that mountain has two sharp tusks from which Thunga and Bhadra rivers are believed to have originated. From the eyes of Lord Varaha originates Netravati river and from the back of Sri Varaha is born Varahi River. This information is mentioned in the Puranas. Thunga and Bhadra are considered as twin sisters.  The two rivers flow separately for some distance and join at Kudli, near Shivamogga and get called as Thungabhadra. The confluence of two rivers called as Thungabhadra flow for about five hundred kilo meters. Near Kurnool in Andhra Pradesh Thungabhadra joins Sri Krishna River. There is a saying “Ganga Snana Thunga Pana”, which means one should take bath in Ganga and drink the water of Thunga. Both Thungabhadra and Krishna rivers are very holy.    

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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”)          

RAMARAJYA/ರಾಮರಾಜ್ಯ - II

Every day, the woman called east wakes up her husband called morning. With the intent of impressing upon her husband, her face glitters in the twilight and within a few minutes, their sibling Sun appears in the sky. The panegyrists sang eulogies to wake up Srirama, who used to quickly complete his early morning chorus, including paying oblations, before coming out of his royal home. He saluted Vasishtha and other priests. He addressed his subjects and well-wishers:

“Dear citizens, you should have faith in the customs and traditions of your religion and caste. You should always follow all traditions with dedication and conviction. Read or listen to the stories related to my attributes and tell the younger ones to do the same. If possible, tell those stories to your siblings and other young boys and girls. Follow spirituous and righteous path; discard bad habits and practices. Do not be over-joyous and do not be unduly depressed. Stay away from attachments and ambitions; you should be satisfied with what you have; you should not be jealous.  You should not quarrel or fight among yourselves for any reason. You should not cheat others. I will address all your problems and fulfil the desires.”

After a few days of the coronation of Srirama, a majority of monkeys and other guests returned to their homes. Sugreeva, Hanumantha and other monkeys and Vibheeshana remained in Ayodhya for a few more days. Srirama asked all the monkeys to always remember him. “Surrender your minds to me and I will take care of you forever. Some of you may love your children most, some may have the desire to attain the heavens and some may be seeking salvation. Hanumantha alone serves from the depth of his heart. He is a Ruju and he has no distinct desire except serving me. He does not reject the pleas of others without any reason. He is brave and courageous. None can match the qualities he possesses. I will give him the authority over the governance of Satya Loka, which means an opportunity to live with me. I am the Supreme Lord of all Lokas. I make all beings act and react. Lord Vayu acts strictly as per my directions and desire. None else has the authority to change their paths.

Earlier, I killed Ravana and all the demons. Ravana had secured boons from Lord Brahma. He had asked Brahma that he should not be killed by other beings. However, he forgot to mention that he should not be killed by human beings or monkeys. Therefore, I incarnated as a human being. Ravana suffered defeat at the hands of Vali because Vali was a monkey. Ravana made alliance with Vali. Impressed with the worship and prayer offered to me, I incarnated as Vamana and later wore the form of Trivikrama to end the life of Bali Chakaravarti but agreed to be his doorkeeper in the  Patala Loka. I incarnated as Kapila. Ravana then called me for a duel. I hit his head once with my fist. He lost consciousness. Later, I waged war against Ravana and killed him, along with his fellow demons. I could kill Ravana because I can overrule the boons bestowed by Brahma.” (to be continued)

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SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 28 TO 30 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 28, 29 ಮತ್ತು 30ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 28 TO 30 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 28, 29 ಮತ್ತು 30ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Unable to reap benefits of Madhwamata, some remain empty/

ಮಧ್ವಶಾಸ್ತ್ರದ ಲಾಭಪಡೆಯದ ಕೆಲವರು ಖಾಲಿಯಾಗುಳಿದರು

ನಿಮ್ನಭೂರಿವ ಸತೀಃ ಪ್ರಜಾ ವ್ರಜನ್ ವಾರಿದರ್ತುರಶನೈರಪೂರಿ ಸಃ|

ಪ್ರಾಜ್ಯತಾಪಹರದರ್ಶನಾಂಬುನಾ ತುಂಗದೇಶಮಿವ ದುರ್ಜನಂ ತು ನೋ||28||

NimnaBhUriva sateehi prajA vrajan vAridarturashanairapUri saha|

PrAjyatApaharadarshanAmbunA thungadEshamiva durjanam tu nO||28||

नॆदृशैः निम्नभूरिव सतीः प्रजा व्रजन् वारिदर्तुरशनैरपूरि सः।

प्राज्यतापहरदर्शनाम्बुना तुन्गदॆशमिव दुर्जनं तु नॊ॥२८॥

SUMMARY: Continuing his journey further, like the rainy season fill low-lying areas and pits with water, Sri Madhwaru filled the lives of the virtuous with the waters of his philosophy that could reduce the heat of worldly life. However, like upper areas, he never filled lives of unrighteous with any water (they remained empty or half-filled).

In this stanza, the righteous people, who bow their heads and lead a life of utter submission to God and God-men, have been compared to low-lying areas where the rain waters invariably get filled. However, some adamant and proud people, who did not try to grasp the “easy-to-know” philosophy of Sri Madhwaru, rejected it and remained empty. Such people have been compared to upper areas, which may not get filled with rain water.

Sri Madhwaru returns to Udupi/ಆಚಾರ್ಯ ಮಧ್ವರು ಉಡುಪಿಗೆ ಮರಳಿದುದು

ಕರ್ಮಭಿಃ ಸಕಲಲೋಕಕೌತುಕೈರ್ಮಾನಿತಃ ಪಥಿ ಜನೈಃ ಸಮಾಗತಃ|

ಸನ್ನನಾಮ ಶಿವನಾಮಕೀರ್ತನಂ ರಾಜತಾಸನಪುರೇ ವಿರಾಜಿತಮ್||29||

KarmaBhihi sakalalOkakautukairmAnitaha paThi janaihi samAgataha|

SannanAma shivanAmakeertanam rAjatAsanapurE virAjitam||29||

कर्मभिः सकललॊककौतुकैर्मानितः पथि जनैः समागतः।

सन्ननाम शिवनामकीर्तनं राजतासनपुरॆ विराजितम्॥२९॥

SUMMARY: Getting felicitated by people in different ways on his way back with his mystic acts and actions, Sri Madhwaru returned to Udupi and prostrated and saluted Sri Hari, who was there as Sri Ananteshwara.

In this stanza, there is an indication that Sri Madhwaru displayed several acts, which were, in a sense, mysterious, strange and beyond the perception or replication for ordinary people. His intention was not show any ‘magic’ or mystery but his acts were ‘beneficial to general public or an individual and none else could imagine of replicating such acts. He displayed his mystic powers on the way to Badari as well as his return journey.

“ShivanAmakeertanam” only means Sri Hari with the name of Sri Shiva.

Achyutapreksharu becomes happy by seeing Sri Madhwaru/

ಶ್ರೀಮಧ್ವರ ದರ್ಶನದಿಂದ ಅಚ್ಯುತಪ್ರೇಕ್ಷರು ಹರ್ಷಿಸಿದುದು

ಅಚ್ಯುತಪ್ರಮತಿರಚ್ಯುತಪ್ರಿಯಂ ತಂ ದಶಪ್ರಮತಿಮಾಗತಂ ತದಾ|

ವಂದಮಾನಮವಲೋಕ್ಯ ಯಾಂ ಮುದಂ ಪ್ರಾಪ್ತವಾಂಸ್ತದವಧಿರ್ನ ವಿದ್ಯತೇ||30||

Achyutapramatirachyutapriyam tam dashapramatimAgatam tadA|

VandamAnamavalOkya yAm mudam prAptavAmstadavaDhirna vidyatE||30||

अच्युतप्रमतिरचुतप्रियं तं दशप्रमतिमागतं तदा।

वन्दमानमवलॊक्य यां मुदं प्राप्तवाम्स्तदवधिर्न विद्यतॆ॥३०॥

SUMMARY: When Sri Purnaprajnaru, the beloved of Sri Achyuta, came and saluted Sri Achyutapreksharu, the joy of the latter knew no bounds.    

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