SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 40 AND 41 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 40 ಮತ್ತು 41ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 40 AND 41 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 40 ಮತ್ತು 41ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Vouched to consecrate Sri Krishna/ಶ್ರೀಕೃಷ್ಣಪ್ರತಿಷ್ಠೆಗೆ ಸಂಕಲ್ಪ

ನನ್ವನನ್ಯಶರಣಾತ್ಮನಾಂ ಸತಾಂ ಸಿಧ್ಧಿವಿಘ್ನಮುಖದೋಷಭೇಷಜಮ್|

ಐಚ್ಛದಚ್ಛಲದಯೋದಯಾದಯಂ ರೂಪ್ಯಪೀಠಪುರಗಃ ಕದಾಚನ||40||

NanvananyasharaNAtmanAm satAm sidDhiviGhnamuKhadOShaBhEShajam|

AichChadachChaladayOdayAdayam rUpyapeeThapuragaha kadAchana||40||

नन्वनन्यशरणात्मनां सतां सिद्धिविघ्नदॊषभॆषजम्।

ऐच्छदच्छदलदयॊदयादयं रूप्यपीठपुरगः कदाचन॥४०॥

SUMMARY: After Sri Madhwaru started living in Udupi, he wished to provide the righteous people of Rupyapeetha, who had rested all the faith on him as the preserver, with a solution to the obstacles they were facing in the pursuit of Moksha or salvation.

Sri Madhwaru wanted to consecrate a statue of Sri Krishna at Udupi or Rupyapeethapura so that the righteous people there could follow the path of salvation without any obstacles or Hassels.

This stanza eulogises the fact that the Darshan of Sri Krishna paves the way for salvation.

There was a common conception that Sri Anantasana is dedicated to Lord Shiva because the presiding deity is in the form of Linga. Sri Madhwaru decided to make Udupi into a Vaishnava pilgrim centre and therefore he decided to consecrate a statue of Sri Krishna there.

Arrival of Sri Krishna idol/ಶ್ರೀಕೃಷ್ಣ ಪ್ರತಿಮೆಯ ಪ್ರಾಪ್ತಿ

ಗೋಪಿಕಾಪ್ರಣಯಿನಃ ಶ್ರಿಯಃಪತೇರಾಕೃತಿಂ ದಶಮತಿಃ ಶಿಲಾಮಯೀಮ್|

ಶಿಷ್ಯಕೈಸ್ತ್ರಿಚತುರೈರ್ಜಲಾಶಯೇ ಶೋಧಯನ್ನಿಹ ತತೋ ವ್ಯಗಾಹಯತ್||41||

GOpikApraNayinaha shriyahapatErAkrutim dashamatihi shilAmayeem|

ShiShyakaistrichaturairjalAshayE shODhayanniha tatO vyagAhayat||41||

गॊपिकाप्रणयिनः श्रियःपतॆराकृतिं दशमतिः शिलामयीम्।

शिष्यकैस्त्ग्रिचतुरैर्जलाशयॆ शॊधयन्निह ततॊ व्यगाहयत्॥४१॥

SUMMARY: Sri Poornaprajnaru got the stone-made idol of the beloved of Gopikas and consort of Sri Lakshmi, Lord Sri Krishna, washed by a few of his disciples, immersed it in the pond and consecrated it.

Story: Once, Sri Madhwaru started composing Dwadasha Stotra with a view to consecrate an idol of Sri Krishna for the sake of the devotees. To accomplish this divine task, he went to the sea shore near Vodabhandeshwara. He had bath there and was engaged in meditation of the sea shore, when a catamaran from Mathura abruptly halted, unable to reach the shores. The commander of that ferry appealed to Sri Madhwaru for help. Sri Madhwaru waved his apron and the catamaran easily reached the shores. The owner of that ferry was very grateful for the ‘divine’ help from Sri Madhwaru and requested Sri Madhwaru to take anything that was being ferried in the catamaran. Sri Madhwaru only took a heap of Gopi, a kind of mud, which was being carried to maintain balance. Gopi is believed to be made of dust under the feet of Gopika women. It is known as Gopika chandana. Sri Madhwaru broke the heap of Gopi in which an idol of Sri Krishna was present. He got that idol of Sri Krishna washed in the Madhwa Sarovar in Urupi, anointed it and after performing the rituals, consecrated it in Udupi.

A few references to this idol of Sri Krishna are available and they are all noteworthy. They will be furnished in the next episode. Om Sri Krishnaya Namaha.

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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 in the five negative knowledge streams/ಪಂಚ ಅವಿದ್ಯೆಗಳಲ್ಲಿ ಶ್ರೀಹರಿಯ ರೂಪಗಳು

159.      ಐದವಿದ್ಯೆಗಳೊಳಗೆ ಇಹ ನಾ-

            ಗಾದಿಗಳಧಿಷ್ಠಾನದಲಿ ಲ-

            ಕ್ಷ್ಮೀಧವನು ಕೃದ್ಧೋಲ್ಕ ಮೊದಲಾದೈದು ರೂಪಗಳ|

            ತಾ ಧರಿಸಿ ಸಜ್ಜನರವಿದ್ಯವ

            ಛೇದಿಸುವ ತಾಮಸರಿಗಜ್ಞಾ-

            ನಾದಿಗಳ ಕೊಟ್ಟವರವರ ಸಾಧನವ ಮಾಡಿಸುವ||13||

            AidavidyegaLoLage iha nA-

            gAdigaLaDhiShThAnadali La-

            kShmeeDhavanu krudDhOlka modalAdaidu rUpagaLa|

            tA Dharisi sajjanaravidyava

            ChEdisuva tAmasarigajnA-

            nAdigaLa koTTavaravara sADhanava mADisuva||13||

SUMMARY: Wearing five forms of Avidyas or negative knowledge streams in five types such as Kruddholka and others in Naga and other places, Lord Lakshminarayana destroys negative qualities in the righteous people. He gives Ajnana or negative knowledge like Tamasa to them and provides them with the power to achieve or attain Mukti or Moksha.

The five Avidyas or negative knowledge are: Tamas, obsession or Moha, which is known as Mithya JnAna, great compassion, which is called as Mahamoha; Tamisra called Krodha and AnDhatAmisra.

Tamas is total lack of knowledge about something; misconception is Mithya JnAna; arguing and sticking to whatever is said by the self as the truth is known as MahA mOha. This is the extended form of Mithya Jnana; Tamisra refers to getting angry with those opposing them; sacrificing the life for it is Andhatamisra. Duryodhana in Mahabharata, Indrajitu and Ravana in Ramayana are symbolic representatives of these negative qualities. These qualities have been explained in Bhagavata, Bhagavata Tatparya Nirnaya, Harivamsha and other Puranas.

The five forms such as Kruddholka are: Kruddholka, Maholka, Veerolka, Dyulka and Sahasrolka. The attributes of these forms of Sri Hari have been mentioned in Tantrasara Sangraha.

Bhagavata, Harivamsha, Bhagavata Tatparya Nirnaya and other holy texts also explain these forms of Sri Hari and their attributes.

Titular forms of Sri Hari in humans, cows and other beings/

ಮನುಷ್ಯ, ಗೋವು ಮುಂತಾದವುಗಳಲ್ಲಿ ಶ್ರೀಹರಿಯ ನಾಮರೂಪಗಳು

160.      `ಗೋವುಗಳೊಳುದ್ಗೀಥನಿಪ ಪ್ರ-

            ಸ್ಥಾವಹೀಂಕಾರೆರಡು ರೂಪದಿ

            ಆವಿ ಅಜಗಳೊಳಗಿಹನು ಪ್ರತಿಹಾರಾಹ್ವ ಹಯಗಳೊಳು|

            ಜೀವನಪ್ರದ ನಿಧನ ಮನುಜರೊ-

            ಳೀ ವಿಧವಲಿಹ ಪಂಚ ಸಾಮವ

            ಜಾವಜಾವಕೆ ನೆನೆವರಿಗೆ ಐದಿಸನು ಜನ್ಮಗಳ||14||

            GovugaLoLudgeeThanipa pra-

            sThAvaheenkAreraDu rUpadi

            Aavi ajagaLoLagihanu pratihArAhwa hayagaLoLu|

            Jeevanaprada niDhana manujaro-

            Lee viDhavaliha pancha nAmava

            jAvajAvake nenevarige aidisanu janmagaLa||14||

SUMMARY: In the cows, Sri Hari is present in a form known as Udgeetha; in sheep and lambs, he is present as Prastava and Hinkara; in horses, Sri Hari is in the form known as Pratihara; in human beings, Sri Hari exists in the form called Nidhana. Sri Hari will relieve those remembering these five names frequently from the cycle of birth and death.

This information is given in Chandogyopanishat as follows:

AjA heenkArO(s)vayaha prastAvO gAva udgeeThO(s)shwAha pratihAraha puruShO niDhanamEtA rEvatyaha pashuShu prOtAha sa ya yEvamEtA rEvatyaha pashuShu prOtA vEda pashumAnBhavati sarvamAyurEti jyOgjeevati mahAnprajayA pashuBhirBhavati mahAn keertyA pashoonna nindEttadvratam||18||

सहस्रैः अजा हीन्कारॊsवयः प्रस्तावॊ गाव उद्गीथॊsश्वाः प्रतिहारह पुरुषॊ निधनमॆता रॆवत्यः पशुषु प्रॊतःस य ऎवमॆता रॆवत्यः पशुषु प्रॊत वॆद पशुमान्भवति सर्वमायुरॆति ज्यॊग्जीवति महान्प्रजया पशुभिर्भवति महान् कीर्त्य पशून्न निन्दॆतद्व्रतम्॥छान्दॊज्यॊपनिषत्॥                   ,

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

SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Hampe/ಹಂಪೆ

ಪಂಪಾ ಸಂಪತ್ಕರೀ ಸೇಯಂ ಕಿಂ ಪಾಪಂ ನ ಹರೇತ್ ನೃಣಾಮ್|

ಯಾsಧೋಮುಖೀಕರೋತ್ಯೇತನ್ನಾಮೋಚ್ಚಾರಣಮಾತ್ರತಃ||15||

PampA sampatkaree sEyam kim pApam na harEt nruNAm|

YA(s)DhOmuKheekarOtyEtannAmOchchAraNamAtrataha||15||

पम्पा सम्पत्करी सॆयं किं पापं न हरॆत् नृणाम्।

याsधॊमुखीकरॊत्यॆतन्नामॊच्चारणमात्रतः॥१५॥

SUMMARY: Is there any sin that this Pampa or Hampe, which makes everyone wealthy and affluent, cannot resolve? Mere pronouncement of the name of this Hampe makes all sins upside down.

Described as “austere, grandiose site” by UNESCO, the current state of Hampi or Hampe is just a pale pointer to a rich, wealthy and most prosperous kingdom that had spanned 4,100 hectares or about 16 sq.km. during the reign of Sri Krishnadevaraya. It is said that the 14^th Century Vijayanagar Empire’s Capital city was the second richest city in Asia, next only after Beijing. It is believed that the huge Sultanate army that ransacked the city as a joint force took at least six months to decimate this city on the banks of Thungabhadra River, near Hospet. The attack was launched in 1565.

“The remnants of forts, river-side structures, features, royal and sacred complexes, temples, shrines, pillared halls, Mandaps, Memorial structures, Waterways etc.” that are visited by numerous indigenous and overseas travellers throughout the year today, was once the symbol of glory that was attracting travellers from Persia and Portuguese and many of them have left noteworthy notes and details about the luxury that the Empire was enjoying during those days.

Hampi dates back to the Treta Yuga, when it was being called as Kishkindha or Bhaskara Kshetra, and later during Dwapara Yuga it was known as Pampa Kshetra due to the presence of Goddess Parvati as Pampa Devi. Lord Shiva is also known as Pampa Pati, husband of Pampa. Historically, prior to the establishment of Vijayanagar Empire, Hampi was part of the Mauryan Empire during 3^rd Century BCE. During 10^th Century, Hampi was a religious centre and a hub of educational activities under the governance of Kalyana Chalukyas. It was perhaps during the regime of Hoysalas between 11^th and 13^th Century that several temples were built, including the one dedicated to Goddess Durga and another to Goddess Hampa Devi or Parvati.           

Sri Vadirajaru dedicates the next stanza to Pampa Devi.

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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”)          

The impact of Rama Rajya/ರಾಮರಾಜ್ಯದ ಪ್ರಭಾವ - V

Although this subject has been dealt with earlier, it is unending and eternally pertinent to say a few more words on how the subjects were feeling during the reign of Srirama. Srirama is said to have lived for 13,000 years on earth. He was looking after his citizens like his own children. Being an incarnation of Sri Hari, the people in the kingdom of Srirama were ecstatic. They had no dissatisfaction or unfulfilled desires. Surprisingly, none had any desire at all. There was no room to have desires because everyone was vibrant, active, productive and righteous. Since Srirama was keeping everyone happy, he was known as Abhirama. Since he is beyond the concepts of birth and demise, Srirama is also known as Anupamarama. Being charming and most beautiful and being the consort of Seetha, he is called Srirama. There is no scope for nostalgia in the life of Srirama or Seetha Devi because they are inseparable. They are Sri Vishnu and Mahalakshmi.

Everyone in the kingdom of Srirama was cultured and tradition-bound. No one was interfering in the affairs of others. None was jealous, angry, deceitful or hoodwinking. The kingdom of Srirama was synonymous of the Vaikuntha of Sri Vishnu and everyone was of the view that Srirama had brought Vaikuntha to the Earth.

Sojourn of Seetharama/ಸೀತಾರಾಮ ವಿಹಾರ

There is a taint in moon and the scholars consider that Moon is defective because of that stain in his face. There is no such stain in the face of Seetha Devi though some people compare the face of Seetha Devi with the full moon. Some poets are of the opinion that even if Moon succeeds in washing off the stain in his and faces Seetha Devi, the Moon will appear dull, pale and gloomy, compared to Seetha Devi. Can a fire insect be compared with Moon? Similarly, there is no comparison between the face of Seetha Devi and that of the Moon, say scholars.

Once, Seetha Devi expressed her desire to visit the forest. Although the trees and plants in the kingdom of Srirama were always green and bearing fruits and flowers throughout the year, the onset of Vasantha or the Spring season, which is often referred to as the Queen of Seasons, added a special aroma and charm to the evergreen forests. Honey bees were busy sucking the nectar from various fragrant flowers. As Srirama and Seetha Devi traversed through the forest, the pleasant breeze carrying the celestial aroma of flowers appeared to be offering a mystic welcome to the Lord and his wife. Some trees, creepers and plants shed the flowers and it appeared as though they were offering worship to Srirama and Seetha Devi. For that matter, Srirama is known as “Swaramana”. He is always happy. He is the origin of all happiness in the universe. He does not require any exterior source to become happy. Similarly, Seetha Devi does not require trees and flowers and fruits to become happy. Their sojourn through the forest, their mirth and display of happiness due to the celestial atmosphere was a lesson to humanity that Mother Earth has plenty of joy and peace for humanity and it only rests with the people to reap it and enjoy.

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SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 37 TO 39 (55) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 37, 38 ಮತ್ತು 39ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

SRI #MADHWAVIJAYAHA - NAVAMAHA SARGAHA SHLOKAs 37 TO 39 (55)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ನವಮ ಸರ್ಗ 37, 38 ಮತ್ತು 39ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (55)

Sri Achyutapreksharu drinks the elixir of Madhwashastra/ಅಚ್ಯುತಪ್ರೇಕ್ಷರು ಮಾಡಿದ ಮಧ್ವಶಾಸ್ತ್ರವೆಂಬ ಅಮೃತಪಾನ

ಆನನಂದ ಸ ಹಿ ಮಧ್ವಶಾಸ್ತ್ರಮಾಕರ್ಣಯನ್ ಕುಸಮಯಾಗ್ರಹೀ ಪುರಾ|

ಮೋಹಪೀತಲವಣೋದಕೋ ಮುಹುಃ ಪ್ರಾಕ್ ಪಿಪಾಸುರಮೃತಂ ಪಿಬನ್ನಿವ||37||

Aanananda sa hi MaDhwashAstramAkarNayan kusamayAgrahee purA|

MOhapeethalavaNOdakO muhuhu prAk pipAsuramrutam pibanniva||37||

आननन्द स हि मध्वशास्त्रमाकर्णयन् कुसमयाग्रही पुरा।

मॊहपीतलवणॊदकॊ मुहुः प्राक् पिपासुरमृतं पिबन्निव॥३७॥

SUMMARY: Sri Achyutapreksharu, who had earlier developed unflinching faith and loyalty for the murky non-duality philosophy or illusionism or Mayavada, became ecstatic after listening the Madhwashastra like a person feels happy and blissful by drinking the Elixir after unknowingly drinking salty water.

After listening the Duality philosophy or the Dwaita Philosophy from Sri Madhwaru, Sri Achyuatapreksharu is said to have been fully convinced that the Illusionism or the Mayavada and other similar philosophies he had been following were ‘unreal’ and inappropriate and that Madhwashastra was most appealing, logical and ‘real’. The happiness of Achyutapreksharu was unbound and infinite.

Achyutapreksharu and Jyeshthayati spread Madhwashastra/

ಅಚ್ಯುತಪ್ರೇಕ್ಷರು ಮತ್ತು ಜ್ಯೇಷ್ಠಯತಿಗಳಿಂದ ಮಧ್ವಶಾಸ್ತ್ರದ ಪ್ರಚಾರ

ವಿಸ್ತೃತಾಂತರವಿಯತ್ಪದೌ ಯತೀ ಆಸ್ಯತಾಂ ಸುಸಮಯಪ್ರಕಾಶನಾತ್|

ತೌ ಯಥಾ ವಿಧುರವೀ ಅಹೋ ಅಹೋರಾತ್ರಮಪ್ಯುರುತಮೋ ಸ್ವಮೋಹಕಮ್||38||

VistrutAntaraviyatpadau yatee AsyatAm susamayaprakAshanAt|

Tau yaThA viDhuravee ahO ahOrAtramapyurutamO swamOhakam||38||

विस्तृतान्तरवियत्पदौ यती आस्यतां सुसमयप्रकाशनात्।

तौ यथा विधुरवी अहॊ अहॊरात्रमप्युरुतमॊ स्वमॊहकं॥३८॥

SUMMARY: Jyeshtha Yati and Achyutapreksharu, who relied upon the shelter uner the sky called Sri Poornaprajnaru, began shining at the appropriate time like the Sun and Moon taking shelter in the sky, and started driving away the thick darkness that had masked minds of people by spreading the bright light of the correct theosophy. They did it by spreading the Madhwa philosophy day and night, incessantly.

The word ‘viyat’ means sky. “SusamayaprakAshanAt” means producing the bright light at appropriate time and also the dawn of good times.

Both Jyeshtha Yati and Sri Achyutapreksharu not only conceived the Madhwa Shastra but also began spreading it far and wide.

Great practice of Taptamudra Dharana/ತಪ್ತಮುದ್ರಾಧಾರಣೆಯ ಅಪೂರ್ವ ಕಾರ್ಯ

ಸಜ್ಜನಾನ್ ಸಹ ಮಹಾssದರೇಣ ನೄನ್ ಪಾಪಿನಾಂ ಪ್ರಕೃತಿsಪ್ರಿಯಾಕೃತಿ|

ದಾರುಣಾಘಗಣದಾರಣಂ ಸ್ಮ ಸ ಗ್ರಾಹಯತ್ಯಪಿ ಸುದರ್ಶನದ್ವಯಮ್||39||

SajjanAn saha mahA(ss)darENa nrUn pApinAm prakRuti(s)priyAkruti|

DAruNAGhagaNarAraNam sma sa grAhayatyapi sudarshanadwayam||39||

सज्जनान् सह महाssदरॆण नॄन् पापिनां प्रकृतिsप्रियाकृति।

दारुणाघगनदारणं स्म स ग्राहयत्यपि सुदर्शनद्वयम्॥३९॥

SUMMARY: Sri Madhwaru adored the ascetics and the virtuous with two Divine Discks, along with the celestial conch, which were naturally unwanted weapons that could prune the heaps of horrible sins.

There is a practice of wearing two symbols of Sudarshana Chakra and a Conch among Madhwa Brahmins on Prathamaikadashi and Vaikunthaikadashi through the seers of mutts. This is done by lightly heating the metallic symbols of Chakra and Shankha, which are two of the panchamudras or five mudras worne before performing the morning Sandhyavandana. The practice is called Tapta Mudra Dharana, which was initiated by Sri Madhwaru. It is believed that only those wearing these symbols are eligible to hear or study Shastras.

The word “Mahadara” in this stanza means “with great happiness and grace” as well as “Conch”.

“Sudarshanadwayam” means both “Two discs” and “Correct or proper philosophy or SachChAstra”.  

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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 in Sound, Cobra and other beings/

ಹತ್ತು ಶಬ್ದಾದಿ ಅಧಿಷ್ಠಾನ ಮತ್ತು ನಾಗಾದಿ ಪ್ರಾಣಗಳಲ್ಲಿ ಶ್ರೀ ಹರಿಯ ರೂಪಗಳು        

158.      ಈರೆರಡು ಶತದ್ವಷ್ಟಧಿಕಹದಿ-

            ನಾರು ಸಾವಿರರೂಪ ಸರ್ವ ಶ-

            ರೀರದೊಳು ಶಬ್ದಾದಿಗಳಧಿಷ್ಠಾನದೊಳಗಿಪ್ಪ|

            ಮಾರುತನ ನಾಗಾದಿರೂಪದಿ

            ಮೂರನೇ ಗುಣಮಾನಿಶ್ರೀದು-

            ರ್ಗಾರಮಣವಿದ್ಯಾ ಕುಮೋಹವ ಕೊಡುವ ಕರಣಕ್ಕೆ||12||

            YeereraDu shatadwaShTaDhikahadi-

            nAru sAvirUpa sarva sha-

            reeradoLu shabdAdigaLaDhiShThAnadoLagippa|

            MArutana nAgAdirUpadi

            mUranE guNamAnishreedu-

            rgAramavidyA kumOhava koDuva karaNakke||12||

SUMMARY: Sri Hari exists in all bodies, sound and other places in as many as sixteen thousand four hundred and sixteen (46,416) forms. Lord Vayu will be there in the form of Cobra and others. As Lord of Tamas character and being the husband of Goddess Durga, Sri Hari creates illusions such as lack of education in sensory organs.

The shape or form of lack of wisdom or education has been explained in the Gita as: “Daivee hyShA guNamayee mama mAyA duratyayA” { गतः दैवी ह्यॆषा गुणमयी मम माया दुरत्यय।}

Number of forms in sound and other places is as follows:

Sound            Cobra(Naga)(53)    35

Touch                        krukala(313)                        313

Shape                        Koorma(17)              71

Juice/rasa     Devadatta (2343)   3432

Smell             Dhananjaya(45031) 13054

The next stanza calls for elaborate explanation and hence it will be dealt with in the next episode. In the absence of story-specific images, picture of Sri Hari is being furnished for visual effect.

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