(Sri #Jagannathadasa virachita)
SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ/ಪಂಚತನ್ಮಾತ್ರಾ ಸಂಧಿ

196.      ಮತ್ತೆ ಚಿದ್ದೇಹದ ಒಳಗೆ ಎಂ-

            ಭತ್ತು ಸಾವಿರದೇಳು ನೂರಿ-

            ಪ್ಪತ್ತ ಐದು ನೃಸಿಂಹರೂಪದಲಿರ್ದು ಜೀವರಿಗೆ|

            ನಿತ್ಯದಲಿ ಹಗಲಿರುಳು ಬಪ್ಪಪ-

            ಮೃತ್ಯುವಿಗೆ ತಾ ಮೃತ್ಯುವೆನಿಸುವ

            ಭೃತ್ಯವತ್ಸಲ ಭಯವಿನಾಶನ ಭಾಗ್ಯಸಂಪನ್ನ||15||

            Matte chiddEhada voLage yem-

            Bhattu sAviradELu nUri-

            ppatta aidu NrusihmarUpadalirdu jeevarige|

            Nityadali hagaliruLu bappapa-

            Mrutyuvige tA mrutyuvenisuva

            Bhrutyavatsala BhayavinAshana BhAgyasampanna||15||

SUMMARY: Again, staying in the Chiddeha in eighty thousand seven hundred and seventy five forms of Lord Narasihma, he protects the beings day and night by becoming the death for unnatural death; he is passionate for devotees, the destroyer of fear and provider of wealth.

Chiddeha means the original form of beings that is made up of knowledge and happiness.

The word Bhagyasampanna means Lord Narasihma, who is always with Goddess Lakshmi Devi.

197.      ಜ್ವರನೊಳಿಪ್ಪತ್ತೇಳು ಹರನೊಳ-

            ಗಿರುವನಿಪ್ಪತ್ತೆಂಟು ರೂಪದಿ

            ಎರಡು ಸಾವಿರದೆಂಟು ನೂರಿಪ್ಪತ್ತರೇಳಧಿಕ|

            ಜ್ವರಹರಾಹ್ವಯ ನಾರಸಿಂಹನ

            ಸ್ಮರಣೆ ಮಾತ್ರದಿ ದುರಿತರಾಶಿಗ-

            ಳಿರದೆ ಪೋಪವು ತರಣಿಬಿಂಬವ ಕಂಡ ಹಿಮದಂತೆ||16||

            JwaranoLippattELu haranoLa-

            giruvanippattenTu rUpadi

            yeraDu sAviradenTu nUrippattarELaDhika|

            jwaraharAhvaya NAraihmana

            SmaraNe mAtradi duritarAshiga-

            Lirade pOpavu taraNibimbava kanDa  himadante||16||

SUMMARY: Lord Narasihma, by appearing in twenty-seven forms with the name as Jwarahara, twenty-eight forms in the body of Lord Hara, destroys the heaps of sins once the two thousand eight hundred and twenty-seven forms of Lord Narasihma, like the dews evaporate with the appearance of sunlight.                                                                    

198.      ಮಾಸಪರಿಯಂತರವು ಬಿಡದೆ ನೃ-

            ಕೇಸರಿಯ ಶುಭ ನಾಮ ಮಂತ್ರ ಜಿ-

            ತಾಸನದಲೇಕಾಗ್ರಚಿತ್ತದಿ ನಿಷ್ಕಪಟದಿಂದ|

            ಬೇಸರದೆ ಜಪಿಸಲು ವೃಜಿನಗಳ

            ನಾಶಗೈಸಿ ಮನೋರಥಗಳ ಪ-

            ರೇಶ ಪೂರ್ತಿಯ ಮಾಡಿಕೊಡುವನು ಕಡೆಗೆ ಪರಗತಿಯ||17||

            MAsapariyantaravu biDade nru-

            KEsariya shuBha nAma maMtra ji-

            tAsanadalEkAgrachittadi niShkapaTadinda
            BEsarade japisalu vrujinagaLa

            nAshagaisi manOraThagaLa pa-

            rEsha pUrtiya mADikoDuvanu kaDege paragatiya||17||

SUMMARY: If a person incessantly meditates the pleasant name of Narasihma for a month after achieving the purity of seat, with a single mind, without any deceit, without disinterest, Lord Sri Hari, Lord of Universe, destroys sins and fulfills all desires and even presents salvation.

The word “vrujina” means the negative energy that results from commitment of sins. Details of the benefits of meditation with Narasihma Mantra have been specially described by Sri Madhwacharyaru in his “Tantrasara”.

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SRI #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA” ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ” Dakshina Prabandha (Temple-treat in South India)/ದಕ್ಷಿಣ ಪ್ರಬಂಧ

 SRI  #VADIRAJA VIRACHITA “#TEERTHA #PRABANDHA”

ಶ್ರೀ ವಾದಿರಾಜ ವಿರಚಿತ “#ತೀರ್ಥ #ಪ್ರಬಂಧ”

Dakshina Prabandha (Temple-treat in South India)/ದಕ್ಷಿಣ ಪ್ರಬಂಧ

ಲಯೇ ಶಯಾನೋsಪ್ಯುದರಸ್ಥಲೋಕ-

ಭರೇಣ ಲಕ್ಷ್ಮೀಕರವಿಭ್ರಮೈಶ್ಚ|

ಅನಿದ್ರಿತೋsದ್ಯಾಂಘ್ರಿನಿಷೇವಣೇ ತಾಂ

ನಿಯುಜ್ಯ ನಿದ್ರಾಸಿ ಕಿಮಂಬುಜಾಕ್ಷ||4||

LayE shayAnO(s)pyudarasThalOkaBharENa lakShmeekaraviBhramaishcha|

AnidritO(s)dyAnGhriniShEvaNE tAm niyujya nidrAsi kimambujAkSha||4||

लयॆ शयानॊsप्युदरस्थलॊकभरॆण लक्ष्मीकरविभ्रमैश्च।

अनिद्रितॊsद्यान्घ्रिनिषॆवणॆ तां नियुज्य निद्रासि किमम्बुजाक्ष॥१४॥

SUMMARY: Oh Lord AmbujAkSha, Oh Lotus-eyed Sri Ranganatha, you did not sleep during the Great Deluge “Pralaya”, when your belly was quite heavy with weight of all the Lokas you had hidden in it and even with the pleasant hand actions of Goddess Lakshmi; but now, are you really sleeping after bringing all the Lokas out of your belly and assigning the duty of serving you at the feet to Goddess Lakshmi Devi?

Sri Vadirajaru seems to be questioning Sriranganatha for the reason for his sleeping posture in this stanza. During the Great Deluge, Sri Narayana was forced to be awake because of the weight of all worlds he had wantonly kept in his stomach. Even though his consort Lakshmi Devi was serving him pleasantly, Lord Narayana did not sleep. But, Sri Ranganatha seems to have assigned the duty of massaging his legs to Lakshmi Devi and sleeping calmly, now, says Sri Vadirajaru.

ನಿಜಾಂಘ್ರಿಸೇವಾನಿರತಾನ್ ಮನುಷ್ಯಾನ್

ವಿಧೂತನಿದ್ರಾನ್ ವಿದಧಾಸಿ ಯಸ್ತ್ವಮ್|

ತವೇಶ ತಸ್ಯಾಮಲಬೋಧಮೂರ್ತೇಃ

ಸಹಾಮಹೇ ಸಂಪ್ರತಿ ನೈವ ನಿದ್ರಾಮ್||5||

NijAnGhrisEvAniratAn manuShyAn viDhUtanidrAn vidaDhAsi yastwam|

TavEsha tasyAmalabODhamUrtEhe sahAmahE samprati naiva nidrAm||5||

निजान्घ्रिसॆवानिरतान् मनुष्यान् विधूतनिद्रान् विदधासि यस्त्वं।

तवॆश तस्यामलबॊधमूर्तॆः सहामहॆ सम्प्रति नैव निद्रां॥५॥

SUMMARY: Oh Lord, you make those human beings who are actually yearning to serve your feet lose their sleep; being such an embodiment of purest knowledge, the sleep or sleeping posture is unsuitable.

In this stanza, Sri Vadirajaru seems to be complaining that it is not right on the part of Sri Ranganatha to sleep; however, the tone of the stanza seems indicate that Sri Ranganatha is not virtually sleeping but merely pretending to be asleep. Lord Ranganatha drives away the drowsiness of people due to lack of knowledge and prompts them to pursue spiritual knowledge, which demands that people should spend sleepless nights to get awakened and to pursue the path of salvation.

ನವಾಂಭೋದನೀಲಃ ಸ್ಫುರದ್ಧೇಮಜಾಲಃ ಸ್ಮರಚ್ಚಿತ್ತಲೋಲಂ ಸುರಶ್ರೇಣಿಪಾಲಃ|

ಶ್ರಿಯೇ ರಂಗಧಾಮಾಸ್ತ್ವಯಂ ಪುಣ್ಯನಾಮಾ ಮಹೈಶ್ವರಸೀಮಾ ಗುಣಸ್ತೋಮಭೂಮಾ||6||

NavAmBhOdaneelaha sphuradDhEmajAlaha

smaracchitalOlam surashrENipAlaha|

ShriyE rangaDhAmAstwayam puNyanAmA

mahaishwaraseemA guNastOmaBhUmA||6||

नवाम्भॊदनीलः स्फुरद्धॆमजालः स्मरच्चित्तलॊलं सुरश्रॆणिपालः।

श्रियॆ रन्गधामास्त्वयं पुण्यनामा महैश्वरसीमा गुणस्तॊमभूमा॥६॥

SUMMARY: You are Blue like the Blue Sky; you are sparkling with the clusters of glittering gold jewels; you willfully reside in those who meditate you in their minds; you protect the lines or groups of deities of sacred names; you are the ultimate border or limit for wealth; you are an epitome of traits of knowledge and sublime bliss and being the presiding deity of of this Srirangam, you must be the provider of wealth to devotees.

Sri Vadirajaru, after describing Sriranganatha with several traits, states that Sriranganatha blesses the devotees with wealth and welfare.    

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Sri Raghavendra Swamy Virachita SRI #RAMACHARITRYA #MANJARI (ಶ್ರೀ #ರಾಘವೆಂದ್ರಸ್ವಾಮಿ ವಿರಚಿತ “#ಶ್ರೀ ರಾಮಚಾರಿತ್ರ್ಯ ಮಂಜರಿ”)

 Sri Raghavendra Swamy Virachita

SRI #RAMACHARITRYA #MANJARI

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

Exit of Lakshmana from Earth

When Srirama and Lord Rudra were engaged in a secret discussion, Sage Durvasa, who was an incarnation of Lord Rudra, came there and stood in front of the door of the room in which the discussion was going on. Durvasa yelled at Lakshmana “I want to instantly see Srirama. Take me to him immediately.” Lakshmana was now caught in a dilemma. Durvasa was known for his wrath and rage. When he wants to see Rama, none else can even talk to him, except Srirama. On the other hand, Srirama had ordered Lakshmana that no one should be allowed inside the room during his discussion with Lord Rudra. If Srirama failed to honor the sage, he would be defamed. Unless Srirama was informed, he would not know that Durvasa had come. If Lakshmana were to enter the room, he might have to face sentence. However, Lakshmana decided that even if was awarded death penalty by Rama, it would be fine as kind-hearted Rama would certainly provide him with an opportunity to serve him in the next birth. Lakshmana allowed Durvasa to enter the room, when Lord Rudra was about to exit. Srirama saw Durvasa and before he could speak, Durvasa averred: “Oh Rama, I am returning from the thousand-year-long penance and I am very hungry. Please arrange for delicious and sumptuous food for me immediately. I do not relish any food that is already prepared. The food you are going to serve should be instantly prepared. At the same time, I cannot wait till you prepare the food as I cannot bear the hunger.”

Srirama smiled, lifted his hand and pointed his right hand four fingers down on the palm of Durvasa like the four udders of Kamadhenu from where delicious food items stated falling continuously. Sweet items were coming out of one finger, salads from the second finger, and rice items from the third and side dishes from the fourth finger. Durvasa went on eating the items one after the other but the speed at which the items were coming out was such that Durvasa could not match. He was fully satisfied but the production of food did not stop. Durvasa implored: “Oh Lord, I am sorry. I am satisfied and I cannot eat further. Please stop the production of food.” Srirama stopped the food production and Durvasa chanted in praise of Srirama. Durvasa said: “Lord, I have been putting forth the same demand in front of all other deities but none could meet my demand. They were serving me with the food already prepared and I was made to wait till the food was prepared. Even then, none could provide me with enough food to satiate my hunger. What you have done is unmatched. You are the supreme Lord. I am grateful to you.”

Even during the Dwaparayuga, Durvasa made similar demand with Krishna and the latter repeated the action that Rama displayed.

Once, Durvasa went to the palace of Kuntibhoja during the Chaturmasya Vrat and told the king: “I want to spend the entire Chaturmasa here and I do not want anyone to do anything that would displease me. If someone displeases me, I would curse the kingdom and go away.” Kuntibhoja had no option except saying “yes” and he assigned the duty of taking care of Durvasa to his daughter Kunti. As directed by her father, Kunti conducted herself very well with Durvasa, who was not only short tempered but also a person who was getting pleased quite quickly. Durvasa was very much satisfied with the service rendered by Kunti and offered to bestow a boon upon her. Kunti said that she wanted to learn the chants that would attract love and affection of different deities. Durvasa preached her the chants and Kunti, by chanting those Mantras, could summon the deities, including Lord Rudra and his incarnation Sage Durvasa. That was the reason for Durvasa not getting angry during the Chaturmasa Vrat and he had no occasion to curse.

Now, Srirama turned his attention towards Lakshmana, who, with good intention, had disobeyed the order of Srirama by allowing Durvasa Muni inside the room, when Srirama had not finished his discussion with Lord Rudra. As per the order, Srirama had to impose death penalty on Lakshmana. However, since Lakshmana had served Srirama for several years and since Lakshmana was an incarnation of Lord Shesha, Srirama decided to spell a punishment that was equal to death penalty but not the death itself. Srirama told Lakshmana: “Dear brother, you have disobeyed my orders and the penalty is actually death sentence. I will not impose such a punishment on you. At the same time, I cannot refrain from breaching my orders. Therefore, I am banishing you. You can leave this earth and return to your original place.”

Lakshmana went to the banks of Sarayu River, remembered the Sankarshana form of Sri Hari and with the Yogic Power, he discarded the corporal body and returned to Nagaloka. He rejoined his original form of Shesha with thousand hoods. In a way, incarnation of Rudra, sage Durvasa was instrumental in ending the life of Lakshmana on Earth.  

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SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKAs 17 and 18 (56) ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 17ನೇ ಮತ್ತು 18ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

SRI #MADHWAVIJAYAHA - DASHAMAHA SARGAHA SHLOKAs 17 and 18 (56)

ಶ್ರೀ #ಮಧ್ವವಿಜಯ – ದಶಮ ಸರ್ಗ 17ನೇ ಮತ್ತು 18ನೇ ಶ್ಲೋಕಗಳ ಅರ್ಥವಿವರಣೆ (56)

ಯೋsಸೌ ದೇವೋ ವಿಶ್ವದೀಪಃ ಪ್ರದೀಪ್ತಃ ಕುರ್ಮಃ ಸರ್ವಂ ತತ್ಪರಾನುಗ್ರಹೇಣ|

ಯಾಮಸ್ತಾವತ್ತೂರ್ಣಮಾಶಾಮುದೀಚೀಮಿತ್ಯಾದ್ಯಂ ತದ್ಭಾಷಯಾ ಚಿತ್ರವಾಕ್ಯಮ್||17||

YO(s)sau dEvO vishwadeepaha pradeeptaha kurmaha sarvam tatparAnugrahENa|

YAmastAvattUrNamAshAmudeecheemityAdyam tadBhAShayA chitravAkyam||17||

यॊsसौ दॆवॊ विश्वदीपः प्रदीप्तः कुर्मः सर्वं तत्परानुग्रहॆण।

यामस्तावत्तूर्णमाशामुदीचीमित्याद्यं तद्भाषया चित्रवाक्यम्॥१७॥

SUMMARY: “We do everything because of the grace and blessings of Lord Suryanarayana, who lights up the entire universe and is the epitome of light. We are now heeding towards the north,” replied Sri Madhwaru quickly in the native language of the king and the words of Sri Madhwaru were bewildering.  

Here, Sri Madhwaru preached the supremacy of Sri Hari to the Turkish king, especially in his native tongue.

It may be recalled from Ramayana where Hanumantha was taken to the royal assembly of Ravana and while introducing himself to Ravana, Sri Hanuman says:

DAsO(s)ham KOsalEndrasya RAmasyAkliShTakarmaNaha|

Na RAvaNasahasram mE yudDhE pratibalam BhavEt||

दासॊsहं कॊसलॆन्द्रस्य रामस्याक्लिष्टकर्मण:।

न रावणसहस्रं मॆ युद्धॆ प्रतिबलं भवॆत्॥

“I am the servant of the Lord Kosala Srirama, who does the toughest things with utmost ease (akliShTakarmaNaha). Even a thousand Ravanas can match me in the war.”

Sri Madhwacharyaru reiterates to the Turkish king what Hanuman had told Ravana. Sri Madhwaru was not only highly knowledgeable but he could speak any language.

The Turkish king is said to have observed the Akshata and Angara (marks of a vertical line and a dot under the line) on the forehead of Sri Madhwaru and wanted to know what those marks meant. Sri Madhwaru replied: “You hold the mace in your hand to fight in the war and we wear the same mace on our forehead.” This has been cited by Dr. Sri Vyasanakere Prabhanjanacharyaru in his compilation of Madhwavijaya from an ancient edition of Bhavaprakashika, where the word ‘ItyAdyam’ has been elaborated as: “Kim lalATE iti pruShTO rAjnA karENa gadAm BhavantO biBhranti(?) vayam lalATE ityUchE ityAdyashabdArThaha|”

The message Sri Madhwaru is said to have conveyed is that when the warriors (ShastrapaNi-शस्त्रपाणि) hold the mace in hand, the preachers of ShAstra carry the mace on their forehead to thwart misinterpretation of ShAstras (ShAstrapANi-शास्त्रपाणि).

The word “BhAShayA” literally means “TuruShkaBhAShayA” (in the Turkish language) and it also means “PariBhAShayA”, which means that Sri Madhwaru conversed with the Turkish King in a manner that he could grasp. Any subject can be taught in the manner that the recipient or the listener can best understand it. This not only emphasizes the significance of language but also the ease of narrative style that needs to be adopted by the teachers to students and parents to children.

ಗಾಂಭೀರ್ಯಂ ಧೃತಿಮುರುವೀರ್ಯಮಾರ್ಯಭಾವಂ

ತೇಜೋsಗ್ರ್ಯಂ ಗಿರಮಪಿ ದೇಶಕಾಲಯುಕ್ತಾಮ್|

ರಾಜಾsಸ್ಯ ಸ್ಫುಟಮುಪಲಭ್ಯ ವಿಸ್ಮಿತೋsಸ್ಮೈ

ರಾಜ್ಯಾರ್ಧಂ ಸಪದಿ ಸಮರ್ಪಯಾಂಬಭೂವ||18||

GAmBheeryam DhrutimuruveeryamAryaBhAvam

tEjO(s)gryam giramapi dEshakAlayuktAm|

RAjA(s)sya sPhuTamupalaBhya vismitO(s)smai

rAjyArDham sapadi samarpayAmbaBhUva||18||

गाम्भीर्यं धृतिमुरुवीर्यमार्यभावं तॆजॊsग्र्यं गिरमपि दॆशकालयुक्ताम्।

राजाsस्य स्फुटमुपलभ्य विस्मितॊsस्मै राज्यार्धं सपदि समर्पयाम्बभूव॥१८॥

SUMMARY: The staid, courage, supreme valor, spiritual look, grand radiation and the words that were most appropriate for the place and time displayed by Sri Madhwaru surprised the Turkish king, who instantly surrendered half of his kingdom to Sri Madhwaru.

Here is an example for the influence and impact that Sri Madhwaru could create on an unknown Turkish King, that too within a few words. The king did not hesitate to s

urrender half of his kingdom to Sri Madhwaru, which, in a way, shows the significance of the Sarvamula Granthas of Sri Ananda Tirtharu.

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(Sri #Jagannathadasa virachita) SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ/ಪಂಚತನ್ಮಾತ್ರಾ ಸಂಧಿ

 (Sri #Jagannathadasa virachita)

SRI #HARIKATHAMRUTASARA/PanchatanmAtrA Sandhi
ಶ್ರೀ #ಜಗನ್ನಾಥದಾಸ ವಿರಚಿತ ಶ್ರೀ #ಹರಿಕಥಾಮೃತಸಾರ/ಪಂಚತನ್ಮಾತ್ರಾ ಸಂಧಿ

193.      ಭಾರಭೃನ್ನಾಮಕನ ಸಾವಿರ-

            ದಾರು ನೂರೆಪ್ಪತ್ತನಾಲಕು

            ಮೂರುತಿಗಳು ಚರಾಚರದಿ ಸರ್ವತ್ರ ತುಂಬಿಹವು|

            ಆರು ನಾಲಕು ಜಡಗಳಲಿ ಹದಿ-

            ನಾರು ಚೇತನಗಳಲಿ ಚಿಂತಿಸೆ

            ತೋರಿಕೊಂಬನು ತನ್ನ ರೂಪವ ಸರ್ವಕಾಲದಲಿ||12||

            BhAraBhrunnAmakana sAvira-

            dAru nUreppattanAlaku

            mUrutigaLu charAcharadi sarvatra tumbihavu|

            Aaru nAlaku jaDagaLali hadi-

            nAru chEtanagaLali chintise

            tOrikombanu tanna rUpava sarvakAladali||12||

SUMMARY: The one thousand six hundred and twenty-four forms Sri Hari, known as BhAraBhrut, exists everywhere in all the inanimate objects. If one thinks of ten of these forms in inanimate or solid objects and sixteen forms in animate things, then he (Sri Hari) will display his form to such a person, everywhere.

The Ten forms to be eternally remembered means the five sensor organs and the ten forms in five elements. The sixteen forms in animate beings comprise of five sensory organs, five active organs, five elements and the mind. Bharabhrut is also among the thousand names of Vishnu mentioned in Sri Vishnu Sahasra Nama.

194,      ಮಿಸುನಿ ಮೇಲಿಹ ಮಣಿಯ ವೋಲ್ ರಾ-

            ಜಿಸುವ ಬ್ರಹ್ಮಾದಿಗಳ ಮನದಲಿ

            ಬಿಸಜಜಾಂಡಾಧಾರಕನು ಆಧೇಯನೆಂದೆನಿಸಿ|

            ದ್ವಿಶತ ನಾಲ್ವತ್ತೆರಡು ರೂಪದಿ

            ಶಶಿಯೊಳಿಪ್ಪನು ಶತದೊಳಗೆ ಶೋ-

            ಭಿಸುವ ನಾಲ್ವತ್ತೆರಡಧಿಕಶತ ರೂಪದಲಿ ಬಿಡದೆ||13||

            Misuni mEliha maNiya vOl rA-

            Jisuva BrahmAdigaLa manadali

            bisajajAnDADhArakanu aaDhEyanendenisi|

            dvishata nAlvatteraDu rUpadi

            shashiyoLippanu shatadoLage shO-

            Bhisuva nAlvatteraDaDhikashata rUpadali biDade||13||

SUMMARY: Like a bead on gold, Sri Hari exists in the mind of Brahma and other deities as the foundation for Brahmanda and shines by the name AaDhEya. He exists in the Moon in two hundred and forty-two forms. In the image of a rabit in the Moon, he eternally exists in one hundred and forty-two forms.

AaDhEya are the beads and the basis or the foundation is AaDhAra. Misuni means gold.

195.      ಎರಡುಸಾವಿರದೆಂಟು ರೂಪವ-

            ನರಿತು ಸರ್ವಪದಾರ್ಥದೊಳು ಶ್ರೀ-

            ವರನ ಪೂಜೆಯ ಮಾಡು ವರಗಳ ಬೇಡು ಕೊಂಡಾಡು|

            ಬರಿದೆ ಜಲದಲಿ ಮುಳಗಿ ಬಿಸಲೊಳು

            ಬೆರಳನೆಣಿಸಿದರೇನು ಸದ್ಗುರು-

            ಹಿರಿಯರನುಸರಿಸಿದರೆ ಮರ್ಮವ ತೋರದಿಹರವರು||14||

            YeraDusAviradenTu rUpava-

            naritu sarvapadArThadoLu Shree-

            varana pUjeya mADu varagaLa bEDu konDADu|

            Baride jaladali muLagi bisaloLu

            beraLaneNisidarEnu sadguru-

            hiriyaranusarisidare marmava tOradiharavaru||14||  

SUMMARY: Worship the consort of Sri Lakshmi, Lord Sri Hari, invoking the two thousand and eight forms of the Lord in every object; seek the boons; meditate; what is the use in vainly drowning in water and counting fingers in sunlight? Will not the proper masters/mentors and elderly reveal the secret, if one follows them?

The total number of forms indicated through the usage of three words namely Bharabhrut, Aadhara and Aadheya are: 1624+242+142=2008. There is no use in taking dips in holy waters or counting the names of the Lord in fingers in broad daylight, without thinking of the two thousand and eight forms of the Lord everywhere and in everything. Performance of puja or worship without this basic knowledge is futile, states Sri Jagannathadasaru in this stanza.   

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